Misquoting Jesus

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Misquoting Jesus: The Story Behind Who Changed the Bible and Why
Misquoting Jesus.jpg
First edition
Author Bart D. Ehrman
LanguageEnglish
Subject Textual criticism
Publisher HarperCollins
Publication date
2005
Pages256
ISBN 978-0-06-073817-4
OCLC 59011567
225.4/86 22
LC Class BS2325 .E45 2005
Preceded byTruth and Fiction in The Da Vinci Code: A Historian Reveals What We Really Know about Jesus, Mary Magdalene, and Constantine (2004) 
Followed byThe Lost Gospel of Judas Iscariot: A New Look at Betrayer and Betrayed (2006) 

Misquoting Jesus: The Story Behind Who Changed the Bible and Why (published as Whose Word Is It? in the United Kingdom) is a book by Bart D. Ehrman, a New Testament scholar at University of North Carolina at Chapel Hill. [1] Published in 2005 by HarperCollins, the book introduces lay readers to the field of textual criticism of the Bible. Ehrman discusses a number of textual variants that resulted from intentional or accidental manuscript changes during the scriptorium era. The book made it to The New York Times Best Seller List. [2]

Contents

Summary

Ehrman recounts his personal experiences with the study of the Bible and textual criticism. He summarizes the history of textual criticism, from the works of Desiderius Erasmus to the present. The book describes an early Christian environment in which the books that would later compose the New Testament were copied by hand, mostly by Christian amateurs. Ehrman concludes that various early scribes altered the New Testament texts in order to de-emphasize the role of women in the early church, to unify and harmonize the different portrayals of Jesus in the four gospels, and to oppose certain heresies (such as Adoptionism).

Ehrman discusses the significance in understanding how Christianity stemmed from Judaism. Christianity was foreshadowed by Judaism, and was seen as the first "religion of the book" in Western civilization. [3] Judaism, in its earliest years, was distinctive in some ways to other religions; it was the most-recognized monotheistic faith, set apart from all the other faiths that were polytheistic. The most significant and unique aspect of Judaism, Ehrman points out, was of having instructions along with ancestral traditions written down in sacred books, which were found in no other religious faith on the face of the earth during the given time period. The sacred books read by the Jews stressed ancestral traditions, customs, and laws. In order to pinpoint the canonization of the religion of Christianity, Ehrman discusses how the New Testament came into existence during the first century of the common era. Jews were scattered throughout the Roman Empire, and only relied upon the writings given to Moses by God, the Torah, which literally means "law" or "guidance". Ehrman continues on discussing how those writings were canonized and then later on recognized as the "Old Testament" following the rise of Christianity at the given time period.

In order to summarize his point that Christianity at its beginning was a religion of the book, Ehrman concludes how Jesus himself was a rabbi and adhered to all the sacred books held by the Jews, especially the Torah. [4]

The 2005 paperback edition featured an interview with Ehrman in which he clarified his view in contrast with the view of his mentor, Bruce M. Metzger. Ehrman said, "The position I argue for in Misquoting Jesus does not actually stand at odds with Prof. Metzger’s position that the essential Christian beliefs are not affected by textual variants in the manuscript tradition of the New Testament" and "[m]ost textual variants (Prof. Metzger and I agree on this) have no bearing at all on what a passage means". [5]

Reviews and reception

Alex Beam of The Boston Globe wrote that the book was "a series of dramatic revelations for the ignorant", and that "Ehrman notes that there have been a lot of changes to the Bible in the past 2,000 years. I don't want to come between Mr. Ehrman and his payday, but this point has been made much more eloquently by... others." [6]

Jeffrey Weiss of The Dallas Morning News wrote, "Whichever side you sit on regarding Biblical inerrancy, this is a rewarding read." [7] The American Library Association wrote, "To assess how ignorant or theologically manipulative scribes may have changed the biblical text, modern scholars have developed procedures for comparing diverging texts. And in language accessible to nonspecialists, Ehrman explains these procedures and their results. He further explains why textual criticism has frequently sparked intense controversy, especially among scripture-alone Protestants." [8]

Charles Seymour of the Wayland Baptist University in Plainview, Texas, wrote, "Ehrman convincingly argues that even some generally received passages are late additions, which is particularly interesting in the case of those verses with import for doctrinal issues such as women's ordination or the Atonement." [9]

Neely Tucker of The Washington Post wrote that the book is "an exploration into how the 27 books of the New Testament came to be cobbled together, a history rich with ecclesiastical politics, incompetent scribes and the difficulties of rendering oral traditions into a written text." [10]

Craig Blomberg, of Denver Seminary in Colorado, wrote on the Denver Journal that "Most of Misquoting Jesus is actually a very readable, accurate distillation of many of the most important facts about the nature and history of textual criticism, presented in a lively and interesting narrative that will keep scholarly and lay interest alike." [11] Blomberg also wrote that Ehrman "has rejected his evangelicalism and whether he is writing on the history of the transmission of the biblical text, focusing on all the changes that scribes made over the centuries, or on the so-called 'lost gospels' and 'lost Christianities,' trying to rehabilitate our appreciation for Gnosticism, it is clear that he has an axe to grind." [11]

In 2007, Timothy Paul Jones wrote a book-length response to Misquoting Jesus, called Misquoting Truth: A Guide to the Fallacies of Bart Ehrman's "Misquoting Jesus". It was published by InterVarsity Press. Novum Testamentum suggested that Misquoting Truth was a useful example of how conservative readers have engaged Ehrman's arguments. [12]

In 2008 evangelical biblical scholar Craig A. Evans wrote a book called Fabricating Jesus: How Modern Scholars Distort the Gospels: despite having been written in response to Ehrman's book, Fabricating Jesus includes a lengthy critique of several scholars of the historical Jesus, including the Jesus Seminar, Robert Eisenman, Morton Smith, James Tabor, Michael Baigent and Elaine Pagels and Ehrman himself. In his work, Evans accused the mentioned scholars of creating absurd and unhistorical images of Jesus, while also arguing against the historical value of New Testament apocrypha. [13]

Another book written in response to Ehrman was Can We Still Believe the Bible? An Evangelical Engagement with Contemporary Questions, published in 2014 by evangelical biblical scholar Craig Blomberg. The book contains a lengthy response to Misquoting Jesus, pointing out that nothing in Ehrman's work is new to biblical scholars – both liberal and conservative – and that the interpolations he mentions are all explicitly mentioned as such in standard Bibles and that, in any case, no cardinal doctrine of Christianity is jeopardized by these variants. [14]

See also

Related Research Articles

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<i>Textus Receptus</i> Greek critical text of the New Testament

Textus Receptus refers to the succession of printed editions of the Greek New Testament, starting with Erasmus' Novum Instrumentum omne (1516) and including the editions of Stephanus, Beza, Elzevir, Colinaeus and Scrivener. Additionally, although not being derived from the work of Erasmus, some such as the Trinitarian Bible Society also associate the Complutensian Polyglot with the Textus Receptus tradition.

The term "historical Jesus" refers to the life and teachings of Jesus as interpreted through critical historical methods, in contrast to what are traditionally religious interpretations. It also considers the historical and cultural contexts in which Jesus lived. Virtually all scholars of antiquity accept that Jesus was a historical figure, and the idea that Jesus was a mythical figure has been consistently rejected by the scholarly consensus as a fringe theory. Scholars differ about the beliefs and teachings of Jesus as well as the accuracy of the biblical accounts, with only two events being supported by nearly universal scholarly consensus: Jesus was baptized and Jesus was crucified.

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<span class="mw-page-title-main">Bruce M. Metzger</span> American biblical scholar (1914–2007)

Bruce Manning Metzger was an American biblical scholar, Bible translator and textual critic who was a longtime professor at Princeton Theological Seminary and Bible editor who served on the board of the American Bible Society and United Bible Societies. He was a scholar of Greek, New Testament, and New Testament textual criticism, and wrote prolifically on these subjects. Metzger was an influential New Testament scholar of the 20th century. He was elected to the American Philosophical Society in 1986.

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Bart Denton Ehrman is an agnostic New Testament scholar focusing on textual criticism of the New Testament, the historical Jesus, and the origins and development of early Christianity. He has written and edited 30 books, including three college textbooks. He has also authored six New York Times bestsellers. He is the James A. Gray Distinguished Professor of Religious Studies at the University of North Carolina at Chapel Hill.

<span class="mw-page-title-main">Daniel B. Wallace</span> American Bible scholar and academic

Daniel Baird Wallace is an American professor of New Testament Studies at Dallas Theological Seminary. He is also the founder and executive director of the Center for the Study of New Testament Manuscripts, the purpose of which is digitizing all known Greek manuscripts of the New Testament via digital photographs.

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<span class="mw-page-title-main">Textual criticism of the New Testament</span> Analysis of the manuscripts of the New Testament

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Textual variants in the Second Epistle to Timothy are the subject of the study called textual criticism of the New Testament. Textual variants in manuscripts arise when a copyist makes deliberate or inadvertent alterations to a text that is being reproduced. An abbreviated list of textual variants in this particular book is given in this article below.

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Textual variants in the Epistle to Titus are the subject of the study called textual criticism of the New Testament. Textual variants in manuscripts arise when a copyist makes deliberate or inadvertent alterations to a text that is being reproduced. An abbreviated list of textual variants in this particular book is given in this article below.

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References

  1. ↑ Interview with Bart Ehrman, Publishers Weekly, January 25, 2006.
  2. ↑ Publisher's website. HarperCollins.com.
  3. ↑ pp. 19–20
  4. ↑ p. 20
  5. ↑ Ehrman, Bart D. (2005). Misquoting Jesus: the story behind who changed the Bible and why (1. paperback ed.). New York: HarperSanFrancisco. pp. 252–253. ISBN   9780060859510. Bruce Metzger is one of the great scholars of modern times, and I dedicated the book to him because he was both my inspiration for going into textual criticism and the person who trained me in the field. And even though we may disagree on important religious questions—he is a firmly committed Christian and I am not—we are in complete agreement on a number of very important historical and textual questions. If he and I were put in a room and asked to hammer out a consensus statement on what we think the original text of the New Testament probably looked like, there would be very few points of disagreement—maybe one or two dozen places out of many thousands. The position I argue for in Misquoting Jesus does not actually stand at odds with Prof. Metzger's position that the essential Christian beliefs are not affected by textual variants in the manuscript tradition of the New Testament. What he means by that (I think) is that even if one or two passages that are used to argue for a belief have different textual reading, there are still other passages that could be used to argue for the same belief. For the most part, I think that's true. But I was looking at the question from a different angle. My question is not about traditional Christian beliefs, but about how to interpret passages of the Bible. And my point is that if you change what the words say, then you change what the passage means. Most textual variants (Prof. Metzger and I agree on this) have no bearing at all on what a passage means.
  6. ↑ Beam, Alex (Apr 12, 2006). "Book review: The new profits of Christianity". Boston Globe . Retrieved 2009-04-06. (behind paywall)
  7. ↑ Weiss, Jeffrey (Apr 16, 2006). "Book review: Some ask: Are Bible texts authentic? Are stories true?". Dallas Morning News . Retrieved 2009-04-06.
  8. ↑ "Ehrman, Bart D. Misquoting Jesus: The Story behind Who Changed the..." Booklist. Nov 15, 2005. Retrieved 2009-04-06.
  9. ↑ "Ehrman, Bart D. Misquoting Jesus: The Story behind Who Changed the..." Library Journal. 2005. Retrieved 2009-04-06.
  10. ↑ Tucker, Neely (March 5, 2006). "The Book of Bart". The Washington Post . Retrieved 2009-04-06.
  11. 1 2 "Book review: Misquoting Jesus". Denver Seminary. March 5, 2006. Archived from the original on April 25, 2009. Retrieved 2009-04-06.
  12. ↑ "Book Notes". Novum Testamentum . 50: 417. 2008.
  13. ↑ Evans, Craig A. (2008). Fabricating Jesus: How Modern Scholars Distort the Gospels. InterVarsity Press. ISBN   978-0830833559.
  14. ↑ Blomberg, Craig L. (2014). Can We Still Believe the Bible?: An Evangelical Engagement with Contemporary Questions (in German). Brazos Press. ISBN   978-1441245649.
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