Episode Transcript
[00:00:01] Jesus my most thorough explanation of critical scholarship on the New Testament, written by Bart Ehrman, read by Mike Johnson what do professional scholars know about the Bible? What do religious professionals, ministers, etcetera, learn about it in seminary divinity school? And why don't they usually normally ever tell their congregations about it? That is the topic of my book, Jesus, interrupted Harper one 2009. I consider it my most thorough overview of the range of problems found in critical scholarship on the christian scriptures. In this thread of posts, ive been explaining the topics, contents, ideas of my various books in case anyone wants to read or reread them. In many ways, I consider this one the most important. It deals with contradictions, divergences, forgery, problems of using the gospels to know about the historical Jesus, how and why we got this canon of scripture, the later theological creations of christian thinkers that most readers wrongly assume are in the New Testament, and ultimately the question of whether it is possible to know all this material and yet still be a believer. Ive decided to excerpt the opening chapter of the book to give a good sense of what its about. This will take several posts. Here's how it the Bible is the most widely purchased, extensively read, and deeply revered book in the history of western civilization.
[00:01:32] Arguably, it is also the most thoroughly misunderstood, especially by the lay reading public.
[00:01:39] Scholars of the Bible have made significant progress in understanding the Bible over the past 200 years, building on archaeological discoveries, advances in our knowledge of the ancient Hebrew and greek languages in which the books of scripture were originally written, and deep and penetrating historical, literary, and textual analysis. This is a massive scholarly endeavor. Thousands of scholars just in North America alone continue to do serious research in the field, and the results of their study are regularly and routinely taught both to graduate students in universities and to prospective pastors attending seminaries in preparation for the ministry. Yet such views of the Bible are virtually unknown among the population at large. In no small measure, this is because those of us who spend our professional lives studying the Bible have not done a good job communicating this knowledge to the general public, and because many pastors who learned this material in seminary have, for a variety of reasons, not shared it with their parishioners once they take up positions in the church. Churches, of course, are the most obvious place where the Bible is, or rather ought to be taught and discussed. As a result, not only are most Americans increasingly ignorant of the contents of the Bible, but they are also almost completely in the dark about what scholars have been saying about the Bible for the past two centuries. This book is meant to help redress that problem. It could be seen as my attempt to let the cat out of the bag. The perspectives that I present in the following chapters are not my own idiosyncratic views of the Bible. They are the views that have held sway for many, many years among the majority of serious critical scholars teaching in the universities and seminaries of North America and Europe, even if they have not been effectively communicated to the population at large, let alone people of faith who revere the Bible and who would be presumably the ones most interested for all those who aspire to being well educated, knowledgeable, and informed about our civilizations. Most important book that has to change a seminarians introduction to the Bible most of the people who are trained in Bible scholarship have been educated in theological institutions. Of course, a wide range of students head off to seminaries every year. Many of them have been involved with Bible studies through their school years, even dating back to their childhood Sunday school classes. But they probably have typically approached the Bible from a devotional point of view, reading it for what it can tell them about what to believe and how to live their lives. As a rule, such students have not been interested in or exposed to what scholars have discovered about the difficulties of the Bible when it is studied from a more academic historical perspective.
[00:04:36] Other students are serious about doing well academically in seminary, but do not seem to know the Bible very well or to hold particularly high views of scripture as the inspired word of God. These students are often believers, born and raised, who feel called to ministry, most of them to ministry in the church, but a good number of them to other kinds of social ministry for the countrys mainline denominations, Presbyterian, Methodist, Lutheran, Episcopalian, and so on. A good number of these students are already what I would call liberal. They do not believe in the inerrancy of the Bible and are more committed to the church as an institution than to scripture as a blueprint for what to believe and how to live ones life. And many of them frankly dont know very much about the Bible and have only a kind of vague sense of its religious value. It was not always like this in protestant seminaries. In earlier decades it could be assumed that a student would arrive at seminary with a vast knowledge of the Bible, and the training for ministry could presuppose that students had at their command the basic contents of both Old and New Testaments. That, sadly, is no longer the case. When I was at Princeton Theological Seminary, a presbyterian school, in the late 1970s, most of my classmates were required to take remedial work in order to pass an exam that we called the Baby Bible exam, a test of a students knowledge about the most basic information about the Bible? What is the Pentateuch? In what book is the sermon on the mount found? Who is Theophilus? Information that most of us from stronger evangelical backgrounds already had under our belts. My hunch is that the majority of students coming into their first year of seminary training do not know what to expect from courses on the Bible. These classes are only a small part of the curriculum. Of course. There are required courses in church history, systematic theology, christian education, speech, homiletics, preaching, and church administration.
[00:06:44] It's a lot to squeeze into three years, but everyone is required to take introductory and advanced courses in biblical studies. Most students expect these courses to be taught from a more or less pious perspective, showing them how, as future pastors, to take the Bible and make it applicable to peoples lives. In their weekly sermons, such students are in for a rude awakening. Mainline protestant seminaries in this country are notorious for challenging students cherished beliefs about the Bible, even if these cherished beliefs are simply a warm and fuzzy sense that the Bible is a wonderful guide to faith and practice to be treated with reverence and piety. These seminaries teach serious hardcore Bible scholarship. They dont pander to piety. They are taught by scholars who are familiar with what german and english speaking scholarship has been saying about the Bible over the past 300 years. They are keen to make students knowledgeable about the Bible rather than teach what is actually in the Bible.
[00:07:48] Bible classes in seminary are usually taught from a purely academic historical perspective, unlike anything most first year students expect and unlike anything theyve heard before at home, at church, or in Sunday school.
[00:08:04] Ill continue from this point. In the next post, it.
