Influential Bible Quotes

In the Roman world, Ovid’s Metamorphoses – that extraordinary mythological epic about people changing shape (and probably the most influential work of literature on Western art after the Bible) – repeatedly returns to the idea of the silencing of women in the process of their transformation.

Erasmus’s Bible-saturated mind. His was a mind too broad for fundamentalism, which rejects reason, and too honest for intellectualism, which rejects revelation.

5. Each person’s leadership is best exercised in his or her area of giftedness (v. 31). When we discover our gifts, we will naturally lead in those areas where we are most productive, intuitive, comfortable, influential, and satisfied.

The Bible nowhere says that animals are just made for human use. It does not say that the whole earth is just ours to do with as we like. Neither does it say that God’s sole interest is with the human species. We cannot allow such an important and influential book to become the preserve of those who want to exploit animals. The Bible needs to be read, studied, and reclaimed for the animals.

The most significant women in scripture were influential not because of their careers, but because of their character. The message these women collectively give is not about "gender equality"; it's about true feminine excellence. And this is always exemplified in moral and spiritual qualities rather than by social standing, wealth, or physical appearance.

It is impossible to overrate the importance of Homer on the culture and religion of ancient Greece. It is not that the Iliad and the Odyssey were “the Bible” the way the Hebrew Scriptures or the New Testament were for later Jews and Christians. No one thought these epics were “the inspired and infallible Word of God.” But they were thoroughly known and deeply influential for people in the Greek and Roman worlds as they thought about their lives and the nature of the divine realm. In particular, the views of the afterlife propounded by Homer were massively influential for centuries to come.

Noah Webster, responsible for an influential dictionary that helped establish the distinctive aspects of American spelling. Webster was alarmed by a series of biblical passages that he regarded as “offensive,” “unseemly,” and “distasteful.” Words to which he took particular exception include “piss,” “privy member,” “prostitute,” “teat,” “whore,” and “womb.

This motivation was at work in both Christian and non-Christian circles. We know this because ancient authors actually tell us so. For example, a commentator on the writings of Aristotle, a pagan scholar named David, indicated: “If someone is uninfluential and unknown, yet wants his writing to be read, he writes in the name of someone who came before him and was influential, so that through his influence he can get his work accepted.

The late Francis Schaeffer, one of the wisest and most influential Christian thinkers of the twentieth century, warned of this exact trend just a few months before his death in 1984. In his book The Great Evangelical Disaster he included a section called “The Feminist Subversion,” in which he wrote: There is one final area that I would mention where evangelicals have, with tragic results, accommodated to the world spirit of this age. This has to do with the whole area of marriage, family, sexual morality, feminism, homosexuality, and divorce. . . . The key to understanding extreme feminism centers around the idea of total equality, or more properly the idea of equality without distinction. . . . the world spirit in our day would have us aspire to autonomous absolute freedom in the area of male and female relationships—to throw off all form and boundaries in these relationships and especially those boundaries taught in the Scriptures. . . . Some evangelical leaders, in fact, have changed their views about inerrancy as a direct consequence of trying to come to terms with feminism. There is no other word for this than accommodation. It is a direct and deliberate bending of the Bible to conform to the world spirit of our age at the point where the modern spirit conflicts with what the Bible teaches.2 My argument in the following pages demonstrates that what Schaeffer predicted so clearly twenty-two years ago is increasingly coming true in evangelicalism today. It is a deeply troubling trend.

become the New Testament than from the Old, even though they generally do not use citation formulas such as ‘it is written’ with New Testament material.13 Rather than seeing Jesus, known through the Gospels, as a reference point even more important than the Old Testament Scriptures, Christians after Irenaeus started to see the Gospels, the Letters and the Old Testament as all equally authoritative, parts of a unified Holy Bible. ‘Bible’ is in origin a plural – ta biblia in Greek, ‘the books’ – but a sense developed, certainly by the end of the third century, that the books were in reality a single one with many parts. This marked a departure from the earliest Christian perception.

The most 'authoritative' accounts of a historical Jesus come from the four canonical Gospels of the Bible. Note that these Gospels did not come into the Bible as original and authoritative from the authors themselves, but rather from the influence of early church fathers, especially the most influential of them all: Irenaeus of Lyon who lived in the middle of the second century. Many heretical gospels existed by that time, but Irenaeus considered only some of them for mystical reasons. He claimed only four in number; according to Romer, 'like the four zones of the world, the four winds, the four divisions of man's estate, and the four forms of the first living creatures-- the lion of Mark, the calf of Luke, the man of Matthew, the eagle of John.

The same lesson can be learned from one of the most widely read books in history: the Bible. What is the Bible “about”? Different people will of course answer that question differently. But we could all agree the Bible contains perhaps the most influential set of rules in human history: the Ten Commandments. They became the foundation of not only the Judeo-Christian tradition but of many societies at large. So surely most of us can recite the Ten Commandments front to back, back to front, and every way in between, right? All right then, go ahead and name the Ten Commandments. We’ll give you a minute to jog your memory . . . . . . . . . . . . Okay, here they are:        1. I am the Lord your God, who brought you out of the land of Egypt, the house of bondage.        2. You shall have no other gods before Me.        3. You shall not take the name of the Lord your God in vain.        4. Remember the Sabbath day, to make it holy.        5. Honor your father and your mother.        6. You shall not murder.        7. You shall not commit adultery.        8. You shall not steal.        9. You shall not bear false witness against your neighbor.       10. You shall not covet your neighbor’s house, nor your neighbor’s wife . . . nor any thing that is your neighbor’s. How did you do? Probably not so well. But don’t worry—most people don’t. A recent survey found that only 14 percent of U.S. adults could recall all Ten Commandments; only 71 percent could name even one commandment. (The three best-remembered commandments were numbers 6, 8, and 10—murder, stealing, and coveting—while number 2, forbidding false gods, was in last place.) Maybe, you’re thinking, this says less about biblical rules than how bad our memories are. But consider this: in the same survey, 25 percent of the respondents could name the seven principal ingredients of a Big Mac, while 35 percent could name all six kids from The Brady Bunch. If we have such a hard time recalling the most famous set of rules from perhaps the most famous book in history, what do we remember from the Bible? The stories. We remember that Eve fed Adam a forbidden apple and that one of their sons, Cain, murdered the other, Abel. We remember that Moses parted the Red Sea in order to lead the Israelites out of slavery. We remember that Abraham was instructed to sacrifice his own son on a mountain—and we even remember that King Solomon settled a maternity dispute by threatening to slice a baby in half. These are the stories we tell again and again and again, even those of us who aren’t remotely “religious.” Why? Because they stick with us; they move us; they persuade us to consider the constancy and frailties of the human experience in a way that mere rules cannot.

One sure sign that you’re slowly absorbing too much of the world is that you are not enjoying God’s presence, and your Bible is collecting dust. When the heart loves God, real communion with Him is a must. It’s not a hassle.

All, or almost all, of the books were complete by the age of Alexander the Great (356–323 BCE).

Reading these books raises what will be a recurring theme: given that they tell a story rather than give instruction on what to believe or to do, the path from the biblical text to religious belief and practice in Judaism or Christianity today is far from straightforward.

but even such apparently universal texts as the Ten Commandments were written for and presuppose a society utterly different from our own, and cannot be applied today without extensive interpretation.

This is even more obviously true of the books of the prophets (Chapter 4), which arose from various specific political crises in Israel’s history, and in any case often seem to speak in riddles.

especially the Psalms and their obscure origins and uses. The Psalms have been attributed to a number of different periods in the history of Israel, from the time of King David (eleventh or tenth century BCE) down to the age of the Maccabees (second century BCE).

Finally I examine poetic texts (Chapter 5), especially the Psalms and their obscure origins and uses. The Psalms have been attributed to a number of different periods in the history of Israel, from the time of King David (eleventh or tenth century BCE) down to the age of the Maccabees (second century BCE). One important theory suggests that they were used liturgically in the worship of Solomon’s Temple, but many may also have arisen as personal prayers.

The earliest surviving texts of this new religion are not Gospels but letters, those of Paul deriving from the 50s CE, twenty years or so after Jesus’ crucifixion.

The Gospels and the Acts of the Apostles (Chapter 8) derive from the second half of the first century.

There is a widespread belief that the contents of the Bible were decided at a number of Church councils, no earlier than the fourth century CE, and that they excluded a substantial body of works that the Church authorities regarded as heretical. The third part of the book contests that belief.

There were in fact hardly any decisions about what should or should not be canonical. All, or almost all, the books of the Old Testament/Hebrew Bible (Chapter 9) were accepted as Scripture by widespread consensus, in some cases probably not long after they were composed; only at the fringes was there any dispute. In the early Church (Chapter 10) as in Judaism, acceptance and citation of books long preceded any formal rulings about the limits of the canon. When there were such rulings, they usually simply endorsed what was already the case, while leaving a few books in a category of continuing uncertainty.

The books which were actively excluded (Chapter 11) were in nearly all cases considerably later and less reliable than those that were accepted.

Printed Hebrew Bibles all derive from a single eleventh-century manuscript, whereas all printed New Testaments are based on the comparison of various different manuscripts. The

These beliefs are partly drawn from Scripture, partly not, and the interplay between the surface meaning of the biblical text and the meanings that have been read into it is part of the fascination of biblical study. In

the medieval period (Chapter 15) the tendency to read the text in the light of one’s prior beliefs becomes even more evident, but so does the emphasis on the Bible (interpreted correctly) as the source of all religious truth. The reading of the Bible at the Reformation (Chapter 16) inherited medieval methods and approaches, but it also paved the way for the critical questions that would come to characterize Enlightenment and modern biblical study. Martin Luther in particular pioneered a willingness to challenge parts of the Bible on the basis of theological principles.

Cast-Off Material The unlikely selection of Gideon, not to mention his stunning victory, sets a pattern that will be repeated throughout the book of Judges. At a time when women are regarded as second-class citizens (see 9:54; 19:24), God chooses Deborah to lead his people. Jephthah, another judge whom God taps for leadership, has been a social outcast, the leader of a gang of outlaws. Throughout the Bible, in fact, God uses cast-off material. The tribe of Israel itself—a slave people, uncultured, with a short memory for God’s kindness—was not chosen for any of its impressive qualities. Time and again the Israelites prove themselves faulty, as do their leaders. God does not seek the most outwardly capable people nor the most naturally “good.” From unlikely material, God does great things so the world can see that the glory belongs to God and God alone. Paul took up this theme when he wrote, over a thousand years later, “Brothers and sisters, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. Therefore, as it is written: ‘Let the one who boasts boast in the Lord’” (1 Corinthians 1:26–27, 31).

But it is to say that when we, in any way, treat those who are rich, or influential, or popular, or successful, better than those who are not, we are shunning the very people whom God chooses to bless.

Not until the invention of printing in the late fifteenth century did a single book (or codex) containing the entire Jewish or Christian Bible become the most widespread form to be produced and disseminated. Indeed, we have extensive evidence of a great diversity of forms of the Bible in the preceding centuries. This diversity reflects the complex history of its genesis, which began with the writing of individual texts. Through a series of interwoven and mutually influential processes, these texts then became the Jewish and Christian Bibles. It is vital to recognize this multifaceted nature of the Bible, not least because it makes us aware that we are dealing not with a clearly circumscribed collection but with a compilation that varies in extent and configuration and whose boundaries with other texts are often very fluid.

The thirty-first of October 1517, when Martin Luther is said to have posted his ninety-five theses against indulgences on the door of the Castle Church in the small town of Wittenberg in Saxony,

The man richer than Bill Gates, smarter than Albert Einstein, more powerful than an American president, and more influential than the pope amassed a harem rivaled only by men who are porn addicts who collect women in their minds. Despite having sexually sinful parents who conceived his older brother through adultery, he did not learn his lesson. Despite being the wisest man to ever walk the earth other than Jesus Christ, he did not learn his lesson. Despite marrying a beautiful and sexually free woman who loved him, as recorded in the Song of Songs, he did not learn his lesson. Instead, he intermarried with seven hundred godless pagan women and kept three hundred additional sexual concubines from many other nations who helped turn his sinful heart away from God so that he worshipped false gods, even building pagan altars where sexual sin was conducted in worship to demon gods.a This includes his support of Ashtoreth, the Canaanite demon goddess of sex worshipped around male phallices symbolized by poles around which orgies occurred. He also funded the worship of Molech, the demon god who demanded children be sacrificed by fire; and of Chemosh, the Moabite god who demanded child sacrifice not unlike abortion. Solomon’s example reveals that the longer we wait to repent, the more damage we do. Solomon himself wrote an entire book of the Bible, Ecclesiastes, in part to repent and warn us not to follow his folly.

Does one approach the Scriptures (or any other influential document or collection of documents in the history of world civilization) with a hermeneutics of consent or a hermeneutics of suspicion? Christians have not done well in trying to read literature from other religions empathetically, and atheists and adherents of other world religions today increasingly approach the Bible with preexisting hostility.

The Bible, most influential book, which have the ability to transform many lives.

The Scriptures were in the hands of the clergy only, and they had every opportunity to insert whatsoever they pleased; thus we find them full of interpolations. Johann Solomo Semler, one of the most influential theologians of the eighteenth century, speaking of this, says: "The Christian doctors never brought their sacred books before the common people; although people in general have been wont to think otherwise; during the first ages, they were in the hands of the clergy only." [463:2]

Although modern scholars knew about the Hittites through the Bible as well as Egyptian and various Mesopotamian texts, the culture remained enigmatic for a long time because the language was unknown.

The first mention of the Hittites in the Bible also came during this period, which was in a context that was a far cry from the days of Suppiluliuma II. The Bible said, “And all the cities of store that Solomon had, and cities for his chariots, and cities for his horsemen, and that which Solomon desired to build in Jerusalem, and in Lebanon, and in all the land of his dominion. And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel, their children that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bondservice to this day.” (1 Kings 9:19-21). Although

Romans is the most influential document in Christian history. It stimulated not only the Protestant Reformation but many other revivals throughout history.

But all of what Jesus says in this chapter should be read in light of the opening few verses: “Do whatever they teach you and follow it” (23: 3). All of it should be read in light of Jesus’ words in the earlier sermon, “unless your righteousness exceeds that of the scribes and the Pharisees, you will never enter” (5: 20). It seems unreasonable to suggest, in light of Jesus’ comparison, that the Pharisees were not a serious, and highly influential, religious movement during the first century. Jesus’ “woes” against the tradition’s bearers is not a direct attack on tradition itself, but an attack on its appropriation especially when “justice, and mercy, and faith” are disregarded (23: 23). Religious practices ought not to replace genuine acts of piety for the sake of others. For this Jesus states clearly, “I desire mercy and not sacrifice” (9: 13; 12: 7).

Growing up loving the Bible made me apt to love other books. I don't love them in the same way I love the Bible, but a lesser love came easily. The splendor of sunlight does not take away

The main reason, remember, for disciplining ourselves is godliness. We have learned that the Spiritual Disciplines are scriptural paths where we may expect to encounter the transforming grace of God. The most critical Discipline is the intake of God’s Word. No factor is more influential in making us more like the Son of God than the Spirit of God working through the Word of God. If you want to be changed, if you want to become more like Jesus Christ, discipline yourself to read the Bible. How often should

To date, Dan Brown’s novel The Da Vinci Code is the most influential exposition of Rajneesh’s teaching that the knowledge of truth comes, not via words and mind, but through sex ritualized with Gnostic mumbo-jumbo.

Augustine altered this in the late fourth and early fifth centuries. In reaction against a popular view that lives are determined by either a good god or an evil god who are equal or nearly equal in power (Manichaeism), Augustine insisted that things occur in accordance with the will of one God alone: the Creator God of the Bible. Augustine’s views have been extremely influential throughout church history. Some theologians pushed his view of providence so far that they denied that humans are free (e.g., Gottshalk in the ninth century), but most continued to affirm human freedom while also insisting that God controls all things. This position is called compatibilism, for it insists that belief in human freedom is compatible with the belief that God controls everything. The

preaching the gospel to oneself accelerates sanctification. Sanctification is just a big word meaning “growth in godliness.” As Paul David Tripp writes, “No one is more influential in your life than you are, because no one else talks to you more.”11 What you say to yourself will influence you more than all the sermons you hear, all the counseling you receive, and all the Bible reading you do. A right understanding of the gospel provides motivation for developing love, compassion, and grace toward others. Yes, the gospel is a message for unbelievers. But, as we have seen, it is also the most important motivator for growing holiness. John Piper writes, “Our temptation is to think that the gospel is for beginners and then we go on to greater things. But the real challenge is to see the gospel as the greatest thing—and getting greater all the time.”12

If we are instruments of God in the same way Paul was an instrument of God, then why was he so much more influential and effective? One difference is that Paul understood what his life was about. He believed the powers that had dominion over the earth were real—and that the power behind and within him was greater. Do

If we are instruments of God in the same way Paul was an instrument of God, then why was he so much more influential and effective? One difference is that Paul understood what his life was about. He believed the powers that had dominion over the earth were real—and that the power behind and within him was

On November 29, 1860, Thanksgiving, Benjamin Morgan Palmer, one of the most influential Southern preachers, gave one of the most polemic proslavery secession sermons ever, which became one a Confederate propaganda tool: “Some 50,000 copies of that sermon were printed in pamphlet form and circulated throughout the South. That pamphlet became a most powerful part of Southern propaganda.” Palmer thundered against abolitionists, particularly Northern ministers, equating them to atheists and French Revolution radicals: Last of all, in this great struggle, we defend the cause of God and religion. The abolition spirit is undeniably atheistic. The demon which erected its throne upon the guillotine in the days of Robespierre and Marat, which abolished the Sabbath and worshipped reason in the person of a harlot, yet survives to work other horrors, of which those of the French Revolution are but the type. Among a people so generally religious as the American, a disguise must be worn; but it is the same old threadbare disguise of the advocacy of human rights. . . . These self- constituted reformers must quicken the activity of Jehovah or compel his abdication. . . . This spirit of atheism, which knows no God who tolerates evil, no Bible which sanctions law, and no conscience that can be bound by oaths and covenants, has selected us for its victims, and slavery for its issue. Its banner- cry rings out already upon the air— “liberty, equality, fraternity,” which simply interpreted mean bondage, confiscation and massacre. . . . To the South the high position is assigned of defending, before all nations, the cause of all religion and of all truth.

On November 29, 1860, Thanksgiving, Benjamin Morgan Palmer, one of the most influential Southern preachers, gave one of the most polemic proslavery secession sermons ever, which became one a Confederate propaganda tools: “Some 50,000 copies of that sermon were printed in pamphlet form and circulated throughout the South. That pamphlet became a most powerful part of Southern propaganda.”5 Palmer thundered against abolitionists, particularly Northern ministers, equating them to atheists and French Revolution radicals: Last of all, in this great struggle, we defend the cause of God and religion. The abolition spirit is undeniably atheistic. The demon which erected its throne upon the guillotine in the days of Robespierre and Marat, which abolished the Sabbath and worshipped reason in the person of a harlot, yet survives to work other horrors, of which those of the French Revolution are but the type. Among a people so generally religious as the American, a disguise must be worn; but it is the same old threadbare disguise of the advocacy of human rights. . . . These self- constituted reformers must quicken the activity of Jehovah or compel his abdication. . . . This spirit of atheism, which knows no God who tolerates evil, no Bible which sanctions law, and no conscience that can be bound by oaths and covenants, has selected us for its victims, and slavery for its issue. Its banner- cry rings out already upon the air— “liberty, equality, fraternity,” which simply interpreted mean bondage, confiscation and massacre. . . . To the South the high position is assigned of defending, before all nations, the cause of all religion and of all truth.

The history will necessarily include a great deal of pre-history, as I explain how biblical books were composed, since few if any are the result of simple composition by one author: most are highly composite, and some even depend on others, so that there is a process of reception of older books going on in younger ones.

Alongside these descriptive tasks, the book also makes an argument: that the Bible does not ‘map’ directly onto religious faith and practice, whether Jewish or Christian. I will propose that though the Bible – seen as a collection of religious texts – is irreplaceable for many reasons, Christianity is not in essence a scriptural religion, focused on a book seen as a single, holy work. Judaism, similarly, though it greatly reveres the Hebrew Bible, is also not so Bible-centred as is widely thought. Islam perhaps is the ideal type of book religion, and by comparison with it, Judaism and Christianity stand at a considerable distance from their central holy text.

The history of the Bible is thus the story of the interplay between the religion and the book – neither mapping exactly onto the other.

There are versions of Christianity that claim to be simply ‘biblical’ (no versions of Judaism do so), but the reality is that the structures and content of Christian belief, even among Christians who believe their faith to be wholly grounded in the Bible, are organized and articulated differently from the contents of the Bible.

The description of the Bible (warts and all) which follows will necessarily make disconcerting reading for those who idealize it, but I will also show that it is not and cannot be the whole foundation of either Judaism or Christianity.

In Christianity, for example, there are absolutely central doctrines, such as that of the Trinity, that are almost entirely absent from the New Testament; conversely, there are central ideas in the New Testament, such as St Paul’s theory of ‘salvation by grace through faith’, that at least until the Reformation were never part of official orthodoxy at all, and even now are not in the creeds. Similarly

To have as its holy text a mixture of works of many genres – predominantly narratives, aphorisms, poems and letters – introduces great complexity into Christianity.

Protestants have developed theories according to which everything that matters to the religion is somehow present in the Bible, and some have even argued that nothing may be done or believed that the Bible does not explicitly sanction. This, I believe, is an abuse of these texts, which are deeply important for the Christian faith but cannot possibly bear the weight that is sometimes loaded upon them.

Thus, to return to the Letter of James, if the theory of justification by faith alone really is central to Christian faith, then James must be read as supporting it, despite appearances. It must be saying, not literally that faith is dead without good works, but that the reality of faith can only be seen in the good works that people of faith perform: without good works their faith is not real but only apparent. (This may be a correct interpretation of James: my point here is simply that a commitment to the congruence of the Bible with Christian teaching more or less obliges one to adopt it.)

Fundamentalist models of scriptural authority – and even official attitudes towards it in non-fundamentalist churches – elide this historical dimension by treating the Bible as in some sense a single book.

sets the scene for my treatment of the Bible in this book. I wish to show how it came into being, developed and was used and interpreted down the years, in both Christianity and Judaism. In the process I shall call in question the tendency of religious believers to treat it as so special that it cannot be read as any other book might be – ‘attributing unto Scripture more than it can have’, as Hooker put it. Yet at the same time I shall not seek to diminish the sense, shared by believers and many non-believers alike, that the Bible is a collection of great books. That it is not perfect (and what could be meant by a perfect book anyway?) does not mean it is of poor quality: on the contrary, these are some of the most profound texts humanity has produced. I have no intention to ‘cause even those things which indeed it hath most abundantly, to be less reverently esteemed’.

. It has been popularly assumed that the Bible, bearing the stamp of Divine authority, must be complete, perfect, and unimpeachable in all its parts, and a thousand difficulties and incoherent doctrines have sprung out of this theory.23

The books of what is now the Old Testament thus probably came into existence between the ninth and the second centuries BCE. This does not necessarily mean that the records of earlier ages are pure fiction, but it makes it hard to press their details as solid historical evidence. Many readers of the Bible would recognize that the stories of the early history of the world – Noah’s Ark, the Tower of Babel – are mythical or legendary, but it may be more challenging to think that the stories of Abraham or Jacob or Moses are also essentially legends, even though people bearing those names may well have existed. No one is in a position to say they are definitely untrue, but there is no reasonable evidence that would substantiate them. This is also the case with the early kings, Saul, David and Solomon, even though the stories about them do make sense within a period (the eleventh and tenth centuries BCE) about which we know something, from the archaeological record. With the later, eighth- and seventh-century kings (for example, Hezekiah and Jehoiachin) there is definite corroboration from Assyrian and Babylonian records, and we are less in the dark. But even some of the stories of life after the exile, in the Persian period, may be fictional: most biblical scholars think that the book of Esther, for example, is a kind of novella rather than a piece of historical writing. A later date does not of itself mean that a given book is more likely to be accurate: much depends on its genre, as we shall see in the next chapter. The biblical books of the Old Testament thus probably span a period of about eight centuries, though they may incorporate older written material – ancient poems, for example – and may in some cases rest on older, orally transmitted folk-memories. But the bulk of written records in ancient Israel seem to come from a core period of the sixth and fifth centuries BCE, with heavy concentrations in some particular ages: most think, for example, that the period of the exile was particularly rich in generating written texts, as was perhaps the early Persian age, even though we know so little about the political events of the time. The flowering of Israelite literature thus came a couple of centuries earlier than the classical age in Greece. The Old Testament, taken by and large, is thus older than much Greek literature, but not enormously so. Compared with the literature of ancient Mesopotamia or Egypt, however, Israelite texts are a late arrival.

The Gospels, treated so solemnly in later Christian life and liturgy, are the distillation of traditions about Jesus, and as such were also naturally highly regarded and copied for subsequent generations, but they were not seen by the first Christians as verbally exact: there was no tradition, as there was in Judaism, of precise copying of the text – with the consequence that New Testament manuscripts vary greatly, and none is authoritative.

We may as well face it: the whole level of spirituality among us is low. We have measured ourselves by ourselves until the incentive to seek higher plateaus in the things of the Spirit is all but gone. Large and influential sections of the world of fundamental Christianity have gone overboard for practices wholly unscriptural, altogether unjustifiable in the light of historic Christian truth and deeply damaging to the inner life of the individual Christian. They have imitated the world, sought popular favor, manufactured delights to substitute for the joy of the Lord and produced a cheap and synthetic power to substitute for the power of the Holy Ghost. The glowworm has taken the place of the bush that burned and scintillating personalities now answer to the fire that fell at Pentecost. The fact is that we are not today producing saints. We are making converts to an effete type of Christianity that bears little resemblance to that of the New Testament. The average so-called Bible Christian in our times is but a wretched parody on true sainthood. Yet we put millions of dollars behind movements to perpetuate this degenerate form of religion and attack the man who dares to challenge the wisdom of it. Clearly we must begin to produce better Christians. We must insist on New Testament sainthood for our converts, nothing less; and we must lead them into a state of heart purity, fiery love, separation from the world and poured-out devotion to the Person of Christ. Only in this way can the low level of spirituality be raised again to where it should be in the light of the Scriptures and of eternal values.

For all of their claims to be "Bible-based" in a fallen, secular world, most of the influential male pastors trying to influence young, white Christian men and boys spend a lot more time convincing people to read their own books than they do convincing people to actually read the Bible itself.

The question to ask is this: Are all the “interpretations” listed here, not least the mutually contradictory ones, equally acceptable to God? An atheist will be uncomfortable with such a question; a Christian must ask it. Is it enough simply to hold the beliefs of one’s “Christian” community? How about the interpretive community of Jehovah’s Witnesses? Mormons? Or how about, say, Muslims? Buddhists? Materialist Marxists? I do not know how Smith would respond to such questions. If he draws the line somewhere, then of course I will ask him how he knows that is the place to draw it. At the very least he has then admitted the existence of objective truth, the denial of which is dangerous. If, in line with the central heritage of the Christian church, he ties that truth to the Bible, then one must push hard and ask which of the other interpretations can properly be justified and which must be ruled out by what the Bible says—or will he retreat again to some vague notion of equivalent value in all interpretations? If he denies that there is any way we can know that we are pleasing God, and that the best we can do is live in line with our interpretive communities, what possible excuse could he make for Luther breaking out of one community to start another? Was Luther right? How do we decide? If Smith hides behind the community in the face of such questions, then his interlocutor is basically right. And I would review with him the points I have already tried to make in this chapter and the previous one. In short, I agree that all our understanding is interpretive, and that the interpretive communities in which we find ourselves are extremely influential. But this does not mean, on the one hand, that we cannot articulate objective truth, and on the other that our interpretive communities bind us utterly.

Should churches exert any influence in politics? Should pastors preach about political questions? Is there only one “Christian” position on political issues? Does the Bible teach anything about how people should vote? I think there are some clear answers to these questions, but we have to recognize at the outset that dozens of other books and articles have already given their own answers to such questions. These books range from saying that the Bible gives outright support for many liberal Democratic positions to saying that the Bible supports conservative Republican positions.1 Some books argue that Christians have simply become far too entangled in political activities, while another important book argues that Christians have a biblical mandate to be involved in politics.2 Another widely influential book gives many real-life examples of remarkable Christian influence on laws and governments.3 One book that has received wide consideration in the United Kingdom proposes a rethinking of major political questions in light of the Bible’s priority of personal relationships.4 There have been a few recent books by theologians and biblical scholars dealing at a more theoretical level with the question of Christian perspectives on politics.5 In this book I start out by explaining what seem to me to be five clearly wrong (and harmful) views about Christians and politics: (1) “government should compel religion,” (2) “government should exclude religion,” (3) “all government is evil and demonic,” (4) “the church should do evangelism, not politics,” and (5) “the church should do politics, not evangelism.” As an alternative, I argue for what I think to be the correct view: (6) “significant Christian influence on government.

This led to another of Spener’s innovations, what he called collegia pietatis, or “pious gatherings,” that is, small groups of Christians who would meet regularly to pray, study the Bible, discuss various topics, and generally hold one another accountable. Today that is rather taken for granted in church settings, but in Spener’s day it was unheard of.

Kierkegaard made the point that Christianity is unscientific. That is, one does not relate to Christianity objectively. In one of his most influential books, Concluding Unscientific Postscript, Kierkegaard fervently reminds us that one cannot relate to Christianity as one relates to science.

It is not the right human thoughts about God which form the content of the Bible, but the right thoughts about men. The Bible tells us not how we should talk with God but what he says to us; not how we find the way to him, but how he has sought and found the way to us; not the right relation in which we must place ourselves to him, but the covenant which he has made with all who are Abraham’s spiritual children, and which he has sealed once and for all in Jesus Christ. It is this, which is within the Bible. The world of God is within the Bible.[198]

In the ancient world they also had a cosmic geography that was just as intrinsic to their thinking, just as fundamental to their worldview, just as influential in every aspect of their lives, and just as true in their minds. And it differs from ours at every point. If we aspire to understand the culture and literature of the ancient world, whether Canaanite, Babylonian, Egyptian, or Israelite, it is therefore essential that we understand their cosmic geography.[1] Despite variations from one ancient Near Eastern culture to another, there are certain elements that characterize all of them.

It became forbidden to use rational thought. Early Church leader Tertullian, advocating faith rather than rational thought said, “The son of god died: It must needs be believed because it is absurd”. He (Christ) was buried and rose again: it is certain because it is impossible”. Early Catholic leaders consciously proscribed and established as heretical any thinking that might incite challenge. Theodosius I, Emperor of Byzantium issued an edict allowing worship only of the Christian father and son, banning the worship of any deities or pagan ideas, in 389 CE. The writings of the early Church fathers were thus left undisputed by rival philosophies and in time they came to have the same weight as the Bible itself. All of this was revealed “truth”. It is of great importance to understand that most of what has passed down to Christians as “sin” especially sexual sin, had nothing to do with the man called Christ or even of the books (new testament) written by those who never knew him (Mark 60 CE., Mathew 90 CE, Luke 90 CE., John 90 CE.). Instead these views of sin and what it was to be Christian came from a few influential fathers of the early Church, writing as the Roman empire died.Augustine, the greatest early Christian “thinker” of them all said: “This is the disease of curiosity… It is this which drives us to try and discover the secrets of nature, those secrets which are beyond our understanding, which can avail us nothing and which man should not wish to learn.” With these words, Augustine set the spirit and tone for the Dark Ages to come. Early Church fathers greatly feared any challenge to their ideas. Their fear of knowledge led to a shutting down of all free thought. Bishops deliberately outlawed and declared heretical any thoughts that might lead to a more open minded atmosphere. They strove to codify as fact, a narrow interpretation of the gospels. To do so they altered some gospels and outlawed hundreds of others to project the particular “truth” they had chosen. Their thought centered on sin, the depravity of sex and the merit of suffering as much as Christ. Since Christian fathers had little interest in the vast wealth of learning compiled by the pagan Greeks and Romans, they simply stopped copying and disseminating these works and substituted a carefully edited and selected group of books to comprise the Bible. Almost the only other learning that was supported were the works of the early Church fathers designating a selected and censored Christianity.

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