New Testament

A question that skeptics have raised for centuries: Why did the Bible accept slavery?

A question that skeptics have raised for centuries: Why did the Bible accept slavery?

QUESTION:

Why did the Bible accept slavery?

THE RELIGION GUY’S ANSWER:

There’s been intense discussion of this never-ending issue in 2023, as we’ll see.

In essence, defenders of the Bible explain that slave-holding was a fundamental aspect of society as far back as the earliest written annals we have, well before biblical times. Due to the existence of that powerful reality, the Bible did not and could not attempt to overthrow the sinful system but worked against its evils. Fact is, slavery was so ingrained that it was not outlawed till recent times, nearly 3,000 years after the Old Testament laws were written and 2,000 years after the New Testament dealt with the problem.

However, skeptics question the moral stature of the Jewish and Christian heritage because the Bible is outwardly neutral toward the practice of owning fellow human beings as property. After all, today slavery is considered a contemptible blight, as in the 1948 Universal Declaration of Human Rights from the United Nations: “No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.”

Recent events show how contentious the interpretation of slave history can be. Witness the July furor when a sentence in new Florida public school history guidelines said American slaves “developed skills which, in some instances, could be applied for their personal benefit.”

Catholics’ debate over their history has been revived this year. Some background: The pioneering 4th Century Bishop Gregory of Nyssa (in present-day Turkey) preached against slavery in the Roman Empire, but his was a lonely voice. The influential 13th Century theologian Thomas Aquinas taught that “nothing is so repugnant to human nature as slavery,” which amounts to “civil death.” And yet some people have “eminence of reason” that makes them “by nature masters” over those who have “deficiency.”


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Bible debates, ancient and modern: Why did early church choose only four Gospels?

Bible debates, ancient and modern: Why did early church choose only four Gospels?

QUESTION:

Why did early Christians choose only four Gospels?

RELIGION GUY’S ANSWER:

During the formative first centuries of Christian history there were some 40 texts in circulation that could be considered “gospels,” according to one scholar, while another counted as many as 70. Marvin Meyer of Chapman University decided a dozen such non-biblical gospels merited inclusion in an 2005 anthology, while others have proposed different listings.

Early Christians dismissed what they judged to be “apocryphal” texts, meaning of doubtful authenticity, and recognized only the familiar quartet of Matthew, Mark, Luke and John as authoritative and eventually included in what became the New Testament. The four did not name the authors, but the substance was deemed to come directly or indirectly from Jesus’ original apostles.

An obvious aspect of such judgments was the dating.

Chronology expert Jack Finegan calculated that Jesus’ crucifixion probably occurred in early April of either A.D. 30 or 33. “The Oxford Bible Commentary” typifies experts’ consensus in listing these dates for the final composition of the Four: Matthew between A.D. 75 and 100. Mark “probably not long after” Jerusalem fell in 70. Luke most likely around 80 to 85. John about 90 to 100.

That means there would have been living eyewitnesses to Jesus to provide or confirm oral or written material incorporated into the Four, rather like historians in 2023 gathering memories about the Dwight Eisenhower presidency through the Ronald Reagan years.

But over the past generation, liberal scholarship has emphasized those “apocryphal” contenders, effectively reducing the exclusive stature of the biblical four. Many decided there wasn’t much of importance to distinguish the traditional four from the others. Elaine Pagels of Princeton University popularized the revisionist mood in “The Gnostic Gospels” (1979). By 2003, the big-selling and rather ridiculous novel “The Da Vinci Code” fictionalized the supposedly arbitrary choice of New Testament books as a power grab.


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That never-ending debate in modern churches: Should Christians baptize babies?

That never-ending debate in modern churches: Should Christians baptize babies?

THE QUESTION:

Unending Debate: Should Christians baptize babies?

THE RELIGION GUY’S ANSWER:

Yes or no, depending what church is answering the question.

A quote posted in August by Detroit Baptist Theological Seminary says this “debate over baptism has raged in the church for millennia” and “all sides argue passionately for their view.”

Jesus’ evangelism command to his followers in the Great Commission (Matthew 28:19) directed water baptism for church membership as observed in all types of Catholic, Orthodox and Protestant groups (except for the Quakers and Salvation Army).

Along with this, Baptists and other Protestants of like mind, view baptism as an “ordinance” to symbolize faith, not a “sacrament” where God bestows grace or regeneration. And, as discussed below, full immersion of the body in the water is their trademark practice.

Who should be baptized? Baptists et al. make a simple, straightforward argument. They see no explicit examples of infant baptism in the New Testament, only cases where baptism followed conscious conversion to a personal belief in Jesus Christ as Savior. Such “believer’s baptism,” of course, is impossible for infants and young children. The Great Commission linked baptism with religious instruction, and Acts 2:38 records that the original 3,000 Christian converts on the day of Pentecost repented for forgiveness of their sins before baptism.

Christians on the opposite side respond by citing New Testament examples where a “household” or “family” was baptized as a group and reason that young children were surely included.


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Was Jesus a socialist? Concerning the 'rich young ruler' and modern economics

Was Jesus a socialist? Concerning the 'rich young ruler' and modern economics

THE QUESTION:

Was Jesus a Socialist?

THE RELIGION GUY’S ANSWER:

Well, no. For one thing, that term, as with rival capitalism, pertains to modern industrialized society.

The 1st Century economy consisted mostly of hand-to-mouth subsistence agriculture, along with fishermen, small-time merchants, individual craftsmen and a tiny class of wealthy overlords. But the question above was posed this month by a Wall Street Journal column, so let’s briefly scan a few aspects of Christianity and economics.

Those familiar with the New Testament will immediately think of the incident between Jesus and the “rich young ruler” recorded in three of the four Gospels (here we’ll follow Luke 18:18-27 in the RSV translation).

The ruler asks Jesus, “What shall I do to inherit eternal life?” Jesus recites several of the Ten Commandments that are to be obeyed. The ruler replies that he has done this since his youth. Jesus then tells him “one thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.” The ruler “became sad, for he was very rich.”

Jesus then observes, “How hard it is for those who have riches to enter the kingdom of God! It is easier for a camel to go through the eye of a needle,” but he concludes, “What is impossible with man is possible with God.”

You can have some fun checking out commentaries on this passage online or in your local library. Softening the force of Jesus’ words (a bit too easily?), Bible experts often say this was a unique saying for one individual who was perhaps stingy and had set his heart too much on his wealth while neglecting God’s priority, that He be served through service to his needy people.

Whatever the ruler ended up doing with his wealth, we are familiar with Catholic men’s and women’s orders where those who join take voluntary vows of poverty and keep only minimal personal possessions, and the same in Buddhism.


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What were the sources for biblical accounts of the birth of Jesus?

THE QUESTION:

What were the sources for the Bible’s accounts of Jesus’ birth?

THE RELIGION GUY’S ANSWER:

If it’s Christmastime, we expect the media will look around for material to deconstruct cherished church traditions. One 2019 example is a series of December articles about Jesus’ Nativity on this very interfaith site — www.patheos.com/blogs/messyinspirations — from a Catholic “channel” contributor who for some reason wants anonymity and calls himself “fellow dying inmate.”

The “inmate” is correct to debunk some sentimental Christmas folkways. Typical cradle scenes to the contrary, the shepherds and wise men did not worship the baby Jesus together but appear in separate incidents told in Luke and Matthew respectively. With the wise men, we’re not told there were three, only that whatever their number they presented three gifts. Nor were they “kings” as that carol claims.

The series highlights the intriguing reality that among the four gospels only Matthew and Luke say anything about Jesus’ birth. How come?

Mark begins with John the Baptist in the wilderness, preparing the way as cousin Jesus appears. John starts by echoing the Book of Genesis with the cosmic concept of Jesus as the “Word” who was with God “in the beginning,” then turns to John the Baptist.

The articles dive into the many differences between Matthew and Luke.


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New Testament texts were handed down across centuries, so are they reliable?

THE QUESTION:

Can we rely upon New Testament texts that were copied and recopied over centuries?

THE GUY’S ANSWER:

It’s hard to think of any question more central for the Christian faith than that. The Catholic Church’s Second Vatican Council and subsequent catechism proclaim that the New Testament books provide “the ultimate truth of God’s revelation.” The church “unhesitatingly affirms” that they “faithfully hand on” the “honest truth about Jesus” and the history of his words and deeds.

Yet consider this. If people were to be asked what’s their favorite saying of Jesus Christ, many would certainly choose his words while being executed upon the cross: “Father, forgive them; for they know not what they do” Luke 23:34). Equally cherished is his admonition to the mob preparing to stone to death an adulterous woman: “Let him who is without sin among you be the first to throw a stone” (John 8:7).

Careful Bible readers will note that most Bible versions on sale today, including those produced by conservative evangelicals, have footnotes stating in all candor that those two sayings are absent in early and widely recognized Gospel manuscripts in the original Greek language. That does not prove the sayings are not authentic but that it’s possible or likely they weren’t in the two Gospels as originally written.

The familiar King James (Protestant) and Douay-Rheims (Catholic) translations from centuries ago raise no such questions. But today’s Bibles note such findings from modern-day scholarship in the highly technical field of  “textual criticism,” which seeks to get us as close to the original writings as possible. The fact we have around 5,300 surviving manuscripts and fragments, a few of them quite early (vastly more evidence than with other 1st Century writings), means experts must evaluate and choose from many variations.

This situation led to doubts about New Testament credibility from a respected textual critic, Bart Ehrman of the University of North Carolina, in a scholarly work, “The Orthodox Corruption of Scripture” (1993).


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That strong New York Times #ChurchToo horror story -- with clues pointing to big SBC issues

Throughout the 16-plus years that GetReligion has been around, I have received emails asking why the mainstream press has focused on clergy sexual abuse cases in the Church of Rome, but not abuse cases in liberal and conservative Protestant flocks.

That’s an important question and one that looms over the intense media coverage we are currently seeing — with good cause — at the Southern Baptist Convention meetings in Birmingham (click here for Bobby Ross Jr. round-up on preliminary coverage).

That is also the subject at the heart of a gripping #ChurchToo feature at The New York Times — “Her Evangelical Megachurch Was Her World. Then Her Daughter Said She Was Molested by a Minister” — linked to SBC debates about sexual abuse. It’s a solid, deep story about one controversy in a powerful congregation and it contains clues pointing toward larger issues that will, eventually, have to be covered in the national press.

You see, there are reasons that SBC leaders — the ones who truly want to act — have struggled to come up with a one-plan-fits-all proposal to crack down on the monsters in their midst. To understand why, I want to flash back to an important Joshua Pease essay that ran a year ago at The Washington Post. Here’s my commentary about that: “ 'The Sin of Silence' in The Washington Post: It's easy to hide sin in an independent-church maze.”

The following chunk of the Pease essay is long, but essential for those who want to understand the larger issues that lurk in the painful new piece at the Times.

Without a centralized theological body, evangelical policies and cultures vary radically, and while some church leaders have worked to prevent abuse and harassment, many have not. The causes are manifold: authoritarian leadership, twisted theology, institutional protection, obliviousness about the problem and, perhaps most shocking, a diminishment of the trauma sexual abuse creates – especially surprising in a church culture that believes strongly in the sanctity of sex. ...

The problem in collecting data stems, in part, from the loose or nonexistent hierarchy in evangelicalism. Catholic Church abusers benefited from an institutional cover-up, but that same bureaucracy enabled reporters to document a systemic scandal. In contrast, most evangelical groups prize the autonomy of local congregations, with major institutions like the Southern Baptist Convention having no authority to enforce a standard operating procedure among member churches.

Journalists: Please read that passage two or three times. The Southern Baptists have a real problem, here, and it’s not going to go away. It’s a theological problem, as well as a legal one.


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Was the New Testament's Simon Magus a true believer or a fraud?

Was the New Testament's Simon Magus a true believer or a fraud?

NICHOLAS ASKS:

In the New Testament, Acts chapter 8 says that Simon Magus “believed” and then was baptized. But he was not saved. Does this teach us there’s a gap between mental assent and change of heart? Or what?

THE RELIGION GUY’S ANSWER:

The intriguing figure known in Acts 8 as just Simon was later designated “Simon Magus,” which helped distinguish him from the Bible’s other Simons. His name led to the sin called “simony,” the corrupt buying or selling of spiritual powers, benefits, or services.

In its earliest phase, the Christian movement was centered in Jerusalem and entirely Jewish in membership. Acts 8 depicts the new faith’s very first missionary venture, Philip’s visit to neighboring Samaria. The Samaritans were despised by Jews due to historical enmity and their quasi-Jewish religion. For instance, the Samaritans regarded only the first five books of the Bible (the Pentateuch or Torah) as divine Scripture, and did not believe in the future coming of the Messiah.

Philip’s preaching was accompanied by miraculous healings, which won the attention of Simon, who had “amazed the nation” with his magic performances. We’re told that Simon described himself as “somebody great” (thus that “Magus” moniker) and that people thought “the power of God” was at work through his magic.

As Samaritans began accepting Philip’s message to follow Jesus Christ, “Simon himself believed, and after being baptized he continued with Philip.” That must have caused quite a stir. But – believed what, exactly?

The apostles in Jerusalem then dispatched Peter and John to Samaria, where they laid hands on the new converts who “received the Holy Spirit.” This passage underlies the Catholic, Eastern Orthodox and Anglican belief that ministers must be formally set apart by the laying on of hands, in a line of “apostolic succession” that traces back to Jesus’ original founding apostles.


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How and why will your New Testaments be changing in the computer era?

How and why will your New Testaments be changing in the computer era?

THE QUESTION:

How and why will a new technique for computer analysis of ancient texts affect the New Testaments you’ll be reading?

THE RELIGION GUY’S ANSWER:

A revolution now under way will gradually change every future English translation of the New Testament you’ll be reading.

Translations are based upon some 5,800 hand-written manuscripts of the New Testament in Greek that survived from ancient times, whether fragments or complete books. Scholars analyze their numerous variations to get as close as possible to the original 1st Century wordings, a specialty known as “textual criticism.”

Books by Bart Ehrman at the University of North Carolina tell how such differences turned him from conservative to skeptic regarding Christians’ scriptural tradition. Yet other experts see the opposite, that this unusually large textual trove enhances the New Testament’s credibility and authority, though perplexities persist.

Two years ago, a good friend with a science Ph.D. who closely follows biblical scholarship alerted The Religion Guy to the significance of the “Coherence-Based Genealogical Method” (CBGM). What a mouthful. The Guy managed only a shaky grasp of CBGM and hesitated to write a Memo explaining it.

But he now takes up the topic, prodded by an overview talk by Peter Gurry, a young Cambridge University Ph.D. who teaches at Phoenix Seminary, video posted here (start at 33 minutes). The Guy won’t attempt a full description, but you can learn details in Gurry’s article for the Journal of the Evangelical Theological Society (.pdf here), or his co-authored 2017 book “A New Approach to Textual Criticism.” (Gurry’s doctoral dissertation on CBGM is available in book form but pricey and prolix.)

If it’s any encouragement, Gurry confesses he himself needed a year to comprehend CBGM, which he says “is not widely known or understood, even among New Testament scholars.”


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