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Archive for December, 2013

We all know the Christmas story, although there are a number of elements that we commonly associate with it that we probably shouldn’t. Some of these include:

Jesus was born on December 25. Actually, nowhere in the Bible are we given the date of Jesus’ birth, and shepherds would not likely have been in the fields in late December. The truth is we can’t even be certain of the year.

The manger scene as we normally picture it is almost certainly not accurate. There were no “inns” as we know the term today. Actually the word commonly translated as “inn” is only used two other times in the New Testament in Mark 14:14 and its parallel passage, Luke 22:11. There it refers to the room where Jesus and His disciples had the Last Supper. Jesus may even have been born in a house that took Joseph and Mary in. In the ancient world animals were often kept within the house, sometimes on the first floor while the family slept on a second floor. So, if there was no room on the second floor, Joseph and Mary may have been placed with the animals on the first floor. The point is that the cute little manger scene probably does not reflect what really happened.

The wise men were not there. Luke says nothing about wise men; that account is found in Matthew. The Magi as the Greek refers to them (we get the word “magic” from the name) were probably astrologers. That’s why the star meant something to them. And the wise men find Joseph, Mary, and Jesus living in a house in Bethlehem. Matthew says nothing about them coming from Nazareth.

The visit of the wise men may have been when Jesus was two years old. Matthew has Herod killing all male children two years and under. In the tiny village of Bethlehem Herod would have killed at most a dozen children, not enough to merit a place in history. Herod was known for doing much worse.

I am not attempting to discourage our traditions. Traditions can be powerful expressions of faith and meaning. I just thought it might be interesting to consider some of the questions that can be applied to what we have come to call “the Christmas story.”

We also tend to picture Christmas in one of two ways. We may remember Christmas from our childhood—for some of us quite long ago. The other picture has been implanted in our minds by Charles Dickens. Because of his famous story, A Christmas Carol, our minds almost unconsciously bring up images of Victorian England.

Nothing is wrong with either of these images; I tend to use them as well. At the same time, we should recognize that Christmas is not exclusively American or European. The message of Christmas is for all people in all ages. Below is a page from the Codex Vaticanus, showing what we have come to label as Luke 2:4—29. This early manuscript of course has neither chapters nor verses. It dates to approximately AD 325. Actually, the earliest manuscript that contains this story is p45 and it dates from about AD 225, a hundred years earlier than the Vaticanus.

Luke 2 Vaticanus

I would suggest that as we  look at the page from the Vaticanus, we pause to remember two things. First of all, the Christmas story is not a Victorian invention. As much as we may have buried its message in commercialism, it is still a part of the Christian message that goes back to the time Luke was originally written.

Also, Christmas is not an invention of Western culture. While it is meaningful to us, it is just as much for all people in all times. The story of Christmas is after all a message of hope and redemption, and all of us need that in some way.

While the King James Version may not be the best translation of the Greek text, its message has resonated for centuries, and it still speaks to us today. I leave you with it, just as it was spelled in the 1611 version.

Glory to God in the highest, and on earth peace, good wil towards men.

And don’t forget to listen to this version of the Christmas story.

https://garycottrell.wordpress.com/2012/12/24/a-christmas-message-2/

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A large number of the posts in this blog have dealt with textual variations in one form or another, especially in the text of the New Testament. I have concentrated so much on this topic, because opponents of the Bible frequently charge that the variations among the manuscripts demonstrates that the text of the Bible has become so hopelessly corrupted that we cannot know whether it reflects the documents as originally written. I have attempted to face the issues as honestly as possible.

Most recently I concluded a series of posts, concentrating on the most serious textual problems we find in the New Testament. I thought about doing one or two more, but I feel the point has been made. Some of my readers questioned my interpretation of the evidence for some of these passages, and with good reason. While a huge proportion of the variations can be determined with virtual certainty, there are passages for which the evidence is more subjective and which do make a real difference in how we read certain books. That is precisely why I chose these passages to examine. I wanted to bring out into the open the most serious textual problems we find.

I have attempted to demonstrate that the most significant textual problems we find have more to do with favorite stories than with real doctrinal or theological issues. Let me mention three that reflect what I have been trying to say.

The story of the woman taken in adultery in John 8 has no doctrinal or theological significance. Removing this story from the text may take away a favorite story (and it is one of my favorites), but it does no damage to anything taught in the New Testament.

The baptismal confession in Acts 8 describes a doctrinal practice within the heritage in which I was raised, but once again, only reflects a simple ritual that very few people would see as significant in any real sense.

Finally, the heavenly witnesses found in 1 John 5 provides a specific reference to what came to be known as the Trinity. At the same time, there are a number of other passages that teach essentially the same thing about which there is no question textually. So, once again, no theological teaching is in question.

And these passages are truly representative of the most serious kinds of textual problems we find in the New Testament. Those who suggest that the text of the Bible has become so corrupted that we cannot have any confidence in what it teaches have the burden of proof to back up such assertions. From my study there is simply no substantial evidence to support such charges. On the contrary, with over 5,800 Greek manuscripts dating back to the second and third centuries, we have a wealth of evidence that should cause us to feel confident that when we read the Bible, we are reading what the authors originally wrote. I remain convinced that is where the evidence should lead us.

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