[EDITOR’S NOTE: The following article was written by auxiliary staff writer Dewayne Bryant, who holds two Masters degrees, and is completing Masters study in Ancient Near Eastern Archaeology and Languages at Trinity Evangelical Divinity School, while pursuing doctoral studies at Amridge University. He has participated in an archaeological dig at Tell El-Borg in Egypt and holds professional membership in both the American Schools of Oriental Research as well as the Society of Biblical Literature.]
Jesus is under attack like never before. While criticism of the Faith is nothing new, there is an increase in the public exposure of Christianity’s detractors. From documentaries on the small screen to blockbuster movies on the silver screen, critics are pursuing all media venues to preach a message of distrust—and even hate. The members of the new atheism have lambasted the Christian Faith in bestselling books, describing the faithful as simple-minded, anti-scientific, and even dangerous. For Christianity’s critics, the spiritual forecast looks bright for a brisk trade in fear.
Not all of the enemies of the Faith come from a secularist perspective. While plenty come from a scientific background, one of the newest cast members is a former minister and purported biblical scholar. Bart Ehrman, professor of religion at the University of North Carolina at Chapel Hill, is one of the foremost scholars in the country in the area of textual criticism, the art and science of evaluating ancient manuscripts. Trained at Princeton Theological Seminary under Bruce Metzger, a theological conservative and one of the greatest text critics of the 20th century, Ehrman abandoned his former fundamentalist roots and has penned several books questioning the Bible.
WAS JESUS MISQUOTED?
Ehrman specializes in textual criticism, the art and science of evaluating biblical manuscripts. Textual criticism is concerned with studying ancient documents in order to determine the original wording of the text. Like all other documents from antiquity, the original autographs of the New Testament writings are no longer extant. While scribes from the ancient world were quite exact in their standards of copying, no scribe was perfect. This means that manuscripts possessed by biblical scholars have slight—though usually meaningless—differences due to copyist’s errors. In his bestselling book Misquoting Jesus, Ehrman paints a rather bleak picture of the current state of the study of biblical texts:
Not only do we not have the originals, we don’t have the first copies of the originals, we don’t even have the copies of the copies of the originals, or copies of the copies of the copies of the originals. What we have are copies made later—much later.... And these copies all differ from one another, in many thousands of places.... These copies differ from one another in so many places that we don’t even know how many differences there are (2005, p. 10).
It is amazing that a book about textual criticism made it onto the New York Times bestseller list, but there is one major difference that makes its popularity unsurprising. The very fact that it attempts to discredit the Bible is a major selling point. Members of the modern militant variety of atheism have used Ehrman’s book as a rallying point. Christopher Hitchens lists Misquoting Jesus as essential reading in the book God is Not Great: How Religion Poisons Everything (2007). Sam Harris, another of the new atheists, lists Ehrman’s work on his Web site as recommended reading.
Ehrman’s basic approach is one of despair. He asserts the original text is irrecoverable and virtually unknowable. According to Ehrman, the text was written long after the events they purport to record, by “orthodox” scribes who intentionally altered the text itself. He describes this secretive alteration of the text as something akin to a conspiracy. These alterations changed the face of Christianity as we know it. He says, “It would be wrong...to say—as people sometimes do—that the changes in our text have no real bearing on what the texts mean or on the theological conclusions that one draws from them.... In some instances, the very meaning of the text is at stake, depending upon how one resolves a textual problem” (p. 208).
In short, the Christian Faith practiced by millions today is unlike that practiced in the first century. Not only is it different, it is inaccessible because agenda-driven scribes have corrupted the very documents that serve as a window to the early church. Short of the invention of time travel, no one can know precisely how early Christianity was practiced—according to Ehrman.
THE STATE OF THE TEXT
According to scholars and critics like Ehrman, the New Testament documents were transmitted in poor fashion. In one of the greatest hoaxes in textual criticism, liberal scholars like Ehrman perpetuate the misconception that the transmission of the biblical text is like a game of “broken telephone” or “Chinese whispers.” According to the rules of the game, a line of people take turns whispering a phrase into the ear of the next person in line. They must whisper it so softly that the person on the other side of their neighbor cannot hear it, and they are not allowed to repeat themselves. When the message gets to the end of the line, it is usually nonsensical and garbled beyond recognition, much to the delight of the participants.
The “broken telephone” analogy is a popular one, but woefully incorrect. Distorting the message to the point of incomprehensibility is the point of the game. That was not the point of the biblical scribes who copied what they believed to be the very Word of God. It is a well-known fact that Old Testament scribes copied the text with a level of fidelity nearly inconceivable by moderns. Scribes developed a highly sophisticated method of counting words, letters, the middle word of a book along with its middle letter, and everything else imaginable to ensure that the copy of the text was a perfect reproduction of the original manuscript. For that reason, the vast number of copyist errors in the Old Testament manuscripts consists of nothing more than a single letter, usually one that looks similar to another in the Hebrew alphabet. Using rules of textual criticism, scholars are able to classify and correct the error quite easily.
While the Old Testament scribes were quite sophisticated in their efforts, what about the scribes who copied the New Testament documents? Unfortunately, New Testament scribes were not always as faithful as their Jewish counterparts. But this hardly means that their work is suspect. Let us return to the broken telephone analogy. Scribes copying the documents were not copying for an audience of one. Their work could be checked and verified by many others who read the copies, or heard them read aloud in the first churches. Furthermore, they were under no rules that limited their ability to communicate their message or forbade them from correcting anyone else. The sheer gravity of copying the words of the apostolic writers, not to mention those of Christ Himself, would have involved the entire Christian community.
To his discredit, Ehrman uses the broken telephone argument when he surely knows better. Trained at Princeton Seminary, a premiere school for New Testament studies, Ehrman knows that scribes did not transmit the biblical documents in this manner. While scribes in the New Testament world did not have the same checks and balances used by Jewish scribes, it does not mean that their efforts were slack or their standards lax. Copying the biblical documents was not for an audience of one, but for the entire Christian community. Others would have been able to check the documents and note any errors that the scribes might have made.
An inconvenient truth for Ehrman, and others favorable to his views, is the witness of authorities in the early church. The early church fathers began quoting and alluding to the books of the New Testament very early. In his Apologia Prima, Justin Martyr indicates that on Sunday the apostolic writings would be read publicly. Tertullian echoes Justin’s sentiments, saying,
Come now, you who would indulge a better curiosity, if you would apply it to the business of your salvation, run over to the apostolic churches, in which the very thrones of the apostles are still pre-eminent in their places, in which their own authentic writings are read, uttering the voice and representing the face of each of them severally (De Praescriptione Haereticorum 36.1).
As New Testament scholars Darrell Bock and Daniel Wallace point out, “What is at issue here is the meaning of ‘authentic’ writings. If this refers to the original documents, as the word in Latin (authenticae) normally does, then Tertullian is saying that several of the original New Testament books still existed in his day, well over a century after the time of their writing” (2007, p. 45, italics in orig.). Tertullian specifically references Paul’s letters to the churches at Corinth, Philippi, Thessalonica, Ephesus, and Rome. Although this point is not entirely certain, it is an interesting thought. Tertullian’s statement provides evidence of a concern for preserving the manuscripts accurately. Given human fascination with historical relics and our interest in preserving them, it is possible that the early churches would have mirrored Tertullian’s concerns, preserving the letters written by the apostles themselves.
Bock and Wallace make a powerful argument concerning two of the earliest manuscripts known today. Citing p75 and Codex Vaticanus (also known as B), they argue that the two manuscripts
have an exceptionally strong agreement. And they are among the most accurate manuscripts that exist today. P75 is about 125 years older than B, yet it is not an ancestor of B. Instead, B was copied from an earlier ancestor of P75.... The combination of these two manuscripts in a particular reading must surely go back to the very beginning of the second century (2007, p. 47).
The state of the New Testament text is much better than the situation of despair found in Misquoting Jesus. As a world-class text critic, Ehrman must be fully aware of this material, yet chooses not to cite any of it in his work. In fact, he rarely cites scholars who disagree with him, leaving the inaccurate impression that he represents a vast majority of scholars who hold the same viewpoint. This borders on academic dishonesty.
That Ehrman knows the ancient scribes were conscientious about serving as custodians of the textual tradition is revealed in admissions throughout the text of Misquoting Jesus. He says, “Far and away, the most changes are the result of mistakes, pure and simple—slips of the pen, accidental omissions, inadvertent additions, misspelled words, blunders of one sort or another” (p. 55). The truth finally comes out that the massive majority of errors in the New Testament manuscripts are the result of a copyist’s error, not a deliberate alteration. What Ehrman downplays is that textual critics are well-schooled in how to detect and qualify copyists’ mistakes. By referring to the 400,000 errors in the manuscripts, Ehrman is leaving a false impression with his readership. Some of the errors are easily correctable, and others are downright absurd. As Bock and Wallace explain, “What exactly constitutes a textual variant? Any place among the manuscripts in which there is variation in wording, including word order, omission or addition of words, and even spelling differences is a textual variant. Thus, the most trivial alterations count as variants” (p. 54).
Ehrman does reserve some qualified praise for the ancient scribes. He writes:
The scribes—whether non-professional scribes in the early centuries or professional scribes of the Middle Ages—were intent on conserving the textual tradition they were passing on. Their ultimate concern was not to modify the tradition, but to preserve it for themselves and for those who would follow them. Most scribes, no doubt, tried to do a faithful job in making sure that the text they reproduced was the same text they inherited (p. 177).
Indeed, scribes in the ancient world were expected to copy texts faithfully, despite Ehrman’s assertions that they deliberately altered the New Testament documents. His understanding of ancient scribal custom is made clear by his inclusion of a humorous story about a scribe who deliberately modified the wording of a passage in a copy of the Bible (Codex Vaticanus). A later scribe came along and changed the word back to its original reading, adding the marginal note: “Fool and knave! Leave the old reading, don’t change it!” (p. 56).
A weakness of Ehrman’s argument is that, while he argues that scribes deliberately altered the text, one must ask how he knows it was altered; the charge presupposes that the original reading is still accessible in some way. One cannot argue that the words of Jesus or the teaching of Paul has been changed if one does not know what they actually said, which Ehrman repeatedly confesses. Rather, the very fact that scholars know that the text was altered on occasion means that they have a good idea of what the original reading was. This makes Ehrman’s arguments relatively inconsequential, since he depends upon later examples of change to make his points.
The criticism of Misquoting Jesus has come fast and furious. In the age of the Internet, substantial criticisms of the work have appeared en masse. Not only do Ehrman’s ideas fail to convince those who have studied the issue, New Testament scholars have posted devastating critiques of his work on-line in venues ranging from academic blogs to seminary Web sites. Academic heavyweights such as Darrell Bock, Craig Blomberg, and Craig Evans have all provided measured criticism of Ehrman’s work, although he appears to have paid little attention. Indeed, Ehrman fuels the controversy when interviewed, choosing to rehash the same arguments each time when they have been answered by other scholars in a variety of media venues. In interviews, Ehrman generally tends to overplay the nature of the manuscript errors and attributes much more importance to them than is warranted.
Ehrman’s book Orthodox Corruption is a scholarly version of the popular-level Misquoting Jesus. Of this book, New Testament scholar Gordon Fee writes, “Unfortunately, Ehrman too often turns mere possibility into probability, and probability into certainty, where other equally viable reasons for corruption exist” (1995, 8:204). Some critics of Christianity are notorious for failing to incorporate the criticisms of their peers in their own work and making adjustments where necessary. In this Ehrman is no exception, as Orthodox Corruption generally states a similar case as the one found later in Misquoting Jesus, even after fellow scholars offered criticism that appears to have gone largely unheeded.
Ehrman’s work resonates in a post-Christian culture where Christianity is viewed as secretive and even deceptive. His description of the state of the text is bleak, but it is just as inaccurate. Scholars have great confidence in the Greek text that lies beneath modern English translations, and for good reason. Ancient scribes believed they were copying the very words of God, and treated their duties with a commensurate level of care. They knew that God, and His Word, deserved no less.
Bart Ehrman has made something of a career out of selling the idea that the New Testament is not only full of inconsistencies, inaccuracies, and outright contradictions, but that some of those discrepancies were deliberately inserted into the text. He is something of a theological celebrity, enjoying airtime in a number of different radio and television interviews. As one of the foremost New Testament textual scholars in America, Ehrman should be taken seriously. At the same time, his criticism of the Faith is questionable, and, at times, laughable.
Ehrman excels at selling a packaged version of Christianity that is supposedly authentic but falls short. He matter-of-factly describes the supposed difficulties with Christianity almost as if they are trade secrets of the Faith. On the popular level, it is likely that many of his readers have never heard of these criticisms of the New Testament from a scholar writing for a lay audience. At the same time, scholarly treatments of these issues are readily available. Many fine works written by both the scholar and non-scholar alike have answered all of the objections Ehrman raises. From that standpoint, Ehrman’s exploration of these issues gives an appearance of disingenuousness.
Unlike less scholarly, more popular authors such as Dan Brown (The Da Vinci Code), Peter Baigent (The Jesus Papers), and Simcha Jacobovici (The Jesus Family Tomb), Ehrman must be taken seriously. He is a widely respected scholar who has produced a number of contributions to the field of New Testament studies. At the same time, he also appears to have little interest in resolving the problems he raises. An honest seeker will try to resolve difficulties he uncovers, if for no other reason than to explore the mystery itself. Ehrman seems to have little interest in finding solutions, preferring instead to emphasize what he considers to be problems in the text. The Christian must be aware that the overwhelming majority of those difficulties often have rather simple solutions, offered by scholars bearing the same level of credentials as Ehrman himself.
Bock, Darrell and Daniel Wallace (2007), Dethroning Jesus: Exposing Popular Culture’s Quest to Unseat the Biblical Christ (Nashville, TN: Thomas Nelson).
Ehrman, Bart (2005), Misquoting Jesus: The Story Behind Who Changed the Bible and Why (San Francisco, CA: Harper).
Fee, Gordon (1995), “Review of The Orthodox Corruption of Scripture, by Bart D. Ehrman” in Critical Review of Books in Religion, 8:203-206.
Harris, Sam “Recommended Reading (A-Z),” [On-line], URL: http://www.sam harris.org/site/book_reading_list/.
Hitchens, Christopher (2007), God is Not Great: How Religion Poisons Everything (New York: Twelve Books).
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