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It is not enough to affirm biblical inerrancy in general terms. The integrity of this affirmation depends upon the affirmation of inerrancy in every detailed sense.
Giberson and Collins reveal their true understanding of biblical inspiration when they locate it, not in the authorship of the text at all, but in the modern act of reading the text.
Why would an ardent atheist care about translations of the Bible, and why would Christians be concerned with what an atheist would think? These are rather obvious questions, especially when the atheist is Christopher Hitchens, one of the most influential of the New Atheists.
Nevertheless, Hitchens devoted his column in the May 2011 edition of Vanity Fair to the King James Version of the Bible, which celebrates its 400th anniversary this year.
As always, Hitchens is interesting and provocative. He places the history of the Authorized Version (the name by which the British normally refer to the King James Version) in its political context in the early years of the Stuart dynasty and rightly explains that the interest of King James I in the project was to “bind the majesty of the King to his devout people.” He then offers anecdotal observations of the KJV text, correctly attributing its tone and tenor to the earlier work of William Tyndale, as well as to the unusually gifted committee of translation.
Hitchens is a man of letters, and as such, he takes matters of language with urgent seriousness. He points to the King James Version as a crucial repository of our common civilizational knowledge. As he sees it, “A culture that does not possess this common store of image and allegory will be a perilously thin one.” It is very hard to argue with that warning.
Hitchens is also an avowed enemy of banality, which means that he has little literary respect for modern translations that lack literary and linguistic taste and thus pander to mere popular taste. The King James Version translates 1 Corinthians 13:7 to read: “[Love] Beareth all things, believeth all things, hopeth all things, endureth all things.” But the Good News Bible translates it as: “Love never gives up; and its faith, hope, and patience never fail.”
As Hitchens states:
This doesn’t read at all like the outcome of a struggle to discern the essential meaning of what is perhaps our most numinous word. It more resembles a smiley-face Dale Carnegie reassurance. And, as with everything else that’s designed to be instant, modern, and “accessible,” it goes out of date (and out of time) faster than Wisconsin cheddar.
He also has little use for attempts to render the text as gender-neutral. He asserts that “to suggest that Saint Paul, of all people, was gender-neutral is to re-write the history as well as to rinse out the prose.”
Along the way, Hitchens takes legitimate shots at modern marketing efforts to commercialize the Bible and sell some translation or edition to virtually every niche market. Of course, as an atheist, he expresses less sympathy with the Reformation conviction that the Bible should be available to everyone in the vernacular of the language. He does offer some interesting insights into the King James Version and the larger issue of Bible translation.
His admonition that translations should not “rinse out the prose” is well stated and profoundly appropriate. Even an atheist can offer good advice on literary matters, and Hitchens is a writer of great ability.
Since the article’s publication, several observers have noted Hitchens’ comments on faulty modern translations and gender-neutral approaches. His points are well worth noting.
But the more interesting aspect of this article to note is this: Christopher Hitchens, one of the world’s most ardent and outspoken atheists and a man in the fight for his life against cancer, is reading the Bible. This is at least the second article on the Bible that he has written of late. I note this with a sense of hope.
I know you will join me in praying that, in reading the Bible, Mr. Hitchens will find more than he might be looking for. Rinse not the prose of its message.
I am always glad to hear from readers. Write me at email@example.com. Follow regular updates on Twitter at www.twitter.com/AlbertMohler.
Christopher Hitchens, “When the King Saved God,” Vanity Fair, May 2011.
A proposal to build a theme park that would feature a life-size replica of Noah’s Ark has set off a controversy in Kentucky that is worth watching. Within days, the controversy had spread to the pages of The New York Times and USA Today.
So, who’s afraid of Noah’s Ark? Lots of folks, it seems, but the editors of the state’s two largest newspapers, in particular.
The “Ark Encounter” is a major project to be undertaken by a partnership led by Answers in Genesis, the group that built the Creation Museum in northern Kentucky — an attraction that has now recorded over a million visitors by some reports. The attraction, also to be built in Kentucky, is to include live animals and a 100-ft tower of Babel.
The partnership has applied for incentives under the Kentucky Tourism Development Act, and Governor Steve Beshear announced plans for the park at a news conference in the Kentucky State Capitol.
Then . . . the deluge.
The Courier-Journal of Louisville editorialized that the project would amount to “creationist tourism” that would embarrass the state by featuring “a fundamentalist view resting on biblical inerrancy [that] indirectly promotes a religious dogma.”
The editors asked, “Why stop with creationism? How about a Flat-Earth Museum? Or one devoted to the notion that the sun revolves around the Earth?”
An op-ed column in the same paper lamented with frustration the fact that the proposed theme park was just another reminder that “only 39 percent of Americans believe in the theory of evolution.”
Meanwhile, the state’s second-largest paper, the Lexington Herald-Leader, declared: “Anyone who wants to believe in a literal interpretation of the Bible has that right.” But, the paper added, the state would be embarrassed by appearing through its governor to embrace “such thinking.”
The paper reported that Daniel Phelps, president of the Kentucky Paleontological Society, called Gov. Beshear’s support of the project “embarrassing for the state.”
The editorial boards of the state’s two largest newspapers seem to be very embarrassed indeed. Gov. Beshear kept his comments fixed on economics: “The people of Kentucky didn’t elect me governor to debate religion,” he said. “They elected me governor to create jobs.”
The proposed theme park is expected to attract 1.6 million visitors in its first year, bringing a $250 million annual economic impact within five years.
The most interesting aspect of this controversy isn’t the proposed theme park, but the panic among the commonwealth’s self-appointed guardians of evolutionary theory.
So who’s afraid of Noah’s Ark? Now, we know.
Stephanie Steitzer, “Theme Park for Creationism Proposed for Kentucky,” The Courier-Journal [Louisville, Kentucky], Wednesday, December 1, 2010.
“Creationist Tourism,” The Courier-Journal [Louisville, Kentucky], Thursday, December 2, 2010.
Pam Platt, “A Whirlwind of Ignorance,” The Courier-Journal [Louisville, Kentucky], Sunday, December 5, 2010.
Shawntaye Hopkins, “Governor Defends Tax Incentives for Religious Theme Park,”The Lexington Herald-Leader [Lexington, Kentucky], Thursday, December 2, 2010.
“Ark Incentives: Cheap Jobs, Poor State Image,” The Lexington Herald-Leader [Lexington, Kentucky], Friday, December 3, 2010.
Laurie Goodstein, “In Kentucky, Noah’s Ark Theme Park Is Planned,” The New York Times, Monday, December 6, 2010.
Tel Aviv University archaeologist Israel Finkelstein argues that the kingdom of David and Solomon is a greatly embellished biblical fiction. Jerusalem, he argues, was a cow town, a “hill country village.” David was an insurrectionist and bandit whose followers were not a mighty army, but “500 people with sticks in their hands shouting and cursing and spitting.”
All this is reported in the cover story of the December 2010 edition of National Geographic magazine. That magazine, you will remember, made its own headlines just a few years ago with the claim of a “Jesus family tomb” which was supposed to cast doubt upon the New Testament accounts of Christ’s life, death, and resurrection. That “discovery,” by the way, did not stand up to close investigation.
Now, the magazine wades again into contested and controversial territory in its cover story “The Search for King David.” At least one strand of the article reaches back to 2005, when archaeologist Eilat Mazar announced that she had discovered the palace of King David. More recent developments include the discovery by archaeologist Yosef Garfinkel of Judean ruins in the Elah Valley, which is where the Bible records that David slew Goliath. Add to this the discovery of what may well be a large copper-smelting facility in Jordan by American archaeologist Thomas Levy. All of these discoveries would add much to the case against those who claim that these events did not happen or were greatly embellished.
“In no other part of the world does archaeology so closely resemble a contact sport,” explains National Geographic. The claims and counter-claims of archaeologists are used to make arguments for and against the truthfulness and authority of the Bible, for and against the validity of Jewish claims to the land, and for and against any number of related controversies — all of them heated and potentially explosive.
The National Geographic article is both interesting and inconclusive. It leaves most of the big questions raised but unanswered. Significantly, the magazine does undermine the case for the “biblical minimalism” school of archaeology that would claim David and Solomon as “simply fictitious characters.”
Nevertheless, Christian readers of the magazine should note a couple of key observations. First, this cover story documents the fact that archaeology is not an exact science and that the discipline is heavily influenced by ideological interests. Claims and counter-claims often have as much or more to do with those contemporary agendas than with the study of ancient civilizations.
Second, Christians should always remember that the truthfulness and authority of the Bible are not based upon any authority external to the Bible itself. There is no external evidence required to “prove” the Bible’s truthfulness. It stands on its own claim to be the Word of God. Archaeology may sell magazines and make for interesting reading, but it cannot prove nor disprove the Bible.
Robert Draper, “Kings of Controversy,” National Geographic, December 2010.
The Christian worldview is structured, first of all, by the revealed knowledge of God. There is no other starting point for an authentic Christian worldview—and there is no substitute.
Professor Giberson asserts that to believe in the truthfulness and historicity of the entire Bible is to paddle in an “intellectual backwater.” Christians committed to biblical authority should ponder that statement deeply, even as they keep paddling.
We are entering a new phase in the battle over the Bible’s truthfulness and authority. We should at least be thankful for undisguised arguments coming from the opponents of biblical inerrancy, even as we are ready, once again, to make clear where their arguments lead.
The Christian faith stands or falls on the truthfulness of the four Gospels. There is no way around this fact. Our choice is nothing less than between the Jesus who merely fascinates and the Jesus who saves.
Our confidence that the account of the flood and Noah’s ark happened in space, time, and history is grounded in the Bible, not in remnants of ancient timber.
As Solomon warned, “Of making many books there is no end” (Ecc 12:12). There is no way to read everything, and not everything deserves to be read. I say that in order to confront the notion that anyone, anywhere, can master all that could be read with profit. I read a great deal, and a large portion of my waking hours are devoted to reading.
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