Showing posts with label historical jesus. Show all posts
Showing posts with label historical jesus. Show all posts

The Virgin and The Priest: The Making of The Messiah Review

The Virgin and The Priest: The Making of The Messiah
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This book is not guilty of the major crime perpetrated by most 'historical Jesus' works, yet Mark Gibb's book is ground breaking solid scholarship. There is a major problem, in my opinion, with 'historical Jesus' labors -- that area of scholarship which seeks to know the real non-supernatural person who left tangible effects in and especially on history through his actual words and deeds that resulted in the religion and dominant cultural sphere of Christianity. This problem, and wayward deed, is historical Jesus scholarship, mostly inadvertently, reduces Jesus to a clinical end analysis, ignoring the spirit and heart of the man, ignoring his personal yearnings, desires and life-purpose. It lays out the dead body on the autopsy table for inspection, and severs the cadaver into constituent parts: He said this. He didn't say that. He did this. He couldn't have done that. Here is the language he spoke, with its idioms and nuances. Here were his Jewish beliefs. Here is the Hebrew impact. Here are the Greek, and Roman affects. He was a peasant in a discontented illiterate pastoral society, and the like. Lay out each of the body parts on the table for inspection under hot dehydrating lights. All of them are true, yet each of them is dead. Where is the heart? Under what purpose and intention did these parts come together in a real male human with his own personal mission that only he and his "father" knew. How did he suffer trying to share his visions with others? How much was his social situation typical of new religious movements in general, when the founder is typically ostracized, persecuted, prosecuted by the establishment for upsetting the social order. What kind of personal jealousies swirl around a would-be spiritual teacher in his own family setting, among own small circle of friends, and in own neighborhood? How is Jesus like you and me, rather than either set above us, or set about us in pieces? Religions and cultural paradigm shifts do not arise from dead parts. Where is the humanity of Jesus? Are his spirit, intentions, and undisclosed desires something which we, at times, have shared and can identity with? Read Mark Gibbs' "The "Virgin and the Priest" for the marvelous and astonishing historical Jesus.

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For the first time ever in print, The Virgin and The Priest unravels the Infancy Narratives of the New Testament to reveal how they were compiled to protect the truth of Jesus' parentage from those deemed incapable of receiving it. An ancient formula, explaining why "holy births" in the messianic lineage resulted from questionable sexual relationships, was insinuated into the gospel narratives. These trysts of the Old Testament heroes were necessary in order to "purify" Jesus' ancestry and allow his genetic inheritance to be "sinless." Far from advocating a miraculous birth, the New Testament informs us that Zacharias, the priestly father of John the Baptist, was Jesus' biological father.

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The Aquarian Gospel of Jesus the Christ Review

The Aquarian Gospel of Jesus the Christ
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What I know to be true is this much, the modern versions of the new testament like King James is full of information added by the many transcribers from years past. Then there is a lot of Jesus' life left out to also suit the whole puritain way of thought. Those versions are quite hard to read as well. They suit the whole ritualistic way of spiritual life. Jesus himself said to beware of men in fancy garb who think that by performing rituals that they are holy. I've read the reviews that are disgusted with this book. Those people are holding onto what has been engrained in them. They claim that there is no proof that this is the real words of christ. Have an open mind and I promise you will not be dissappointed. Once you have read it, your own heart will tell you whose version is truth. You don't need any proof. Christ himself said that those who believe without seeing proof are thrice blessed. Don't let someone else make up your mind for you about what's right and what's wrong. I pray you to at least give this book a chance. If you don't, you could be missing out on what just might be the most profound and greatest book you have ever read. Give yourself a chance to decide what version you believe is real.

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What's in the Word: Rethinking the Socio-Rhetorical Character of the New Testament Review

What's in the Word: Rethinking the Socio-Rhetorical Character of the New Testament
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Anyone interested in biblical studies and ancient history would find these essays fascinating reading.
Witherington insists it is time for a "paradigm shift" in NT studies. Various disciplines have shown that "ancient texts are not really texts in the modern sense at all--they are surrogates for oral communication" (p 3). All documents in antiquity were expected to be read aloud. Ambrose famously was regarded as singular in that he actually read without moving his lips.
Witherington also points out forcefully that it is long past time to reassess the social background of the NT writers. Their very literacy argues that they were part of the social elite, not the poor. The documents they left behind "reflect a considerable knowledge of Greek, rhetoric, and general Greco-Roman culture" (p 9). Among the types of rhetoric employed by the NT writers were "rhetorical questions, dramatic hyperbole, personification, amplification, irony, enthymemes, and the like...for example...the chereia" (p 13).
In his essay on 'Canonical Pseudepigrapha' he points out that by the second and third century we see that the early Christians had clear objections to any sort of forging or misnaming documents. "Furthermore, we find evidence that when falsification was discovered, there were moves to correct the problem" (p 19).
I also found Witherington's essay on the Beloved Disciple, whom he identifies with Lazarus, to be well thought out and interesting, even though, ultimately, I find Hengel and Bauchkham's arguments more persuasive.

Witherington is at his best on his essay on porneia. He points out that "neither Mark nor Paul think that Jesus allowed any exceptions to his prohibition of divorce" and if Jesus had meant adultery he would have used the word moixeia. Divorce was allowed for Second Temple Jews, although those following Shammaite teachers allowed divorce only for adultery. Witherington concludes that "the social context strongly favors the idea that porneia in Mattthew 5 and 19, as in 1 Corinthians 5:1, refers to incest and thus...not divinely sanctioned relationship" (p 111).
A rich, thoughtful collection.


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Jesus of Nazareth: An independent historian's account of his life and teaching Review

Jesus of Nazareth: An independent historian's account of his life and teaching
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While any serious Jesus scholar can never say they agree with everything that an author has wrote...this comes pretty close. Since I have read it, I constantly refer back to it while engaged in another book, "lets see what Casey wrote about this." Is what I constantly find myself doing and often find that his analysis make much more sense. I liked his analysis of the flaws in other scholars, he holds no reservations in bashing the evangelicals and the atheists. Certainly one of my favorite Jesus scholars, right up there with Crossley, Vermez, and Freidrikson. A fantastic book that covers all the major areas of Jesus study.

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A new ‘life' of Jesus written by one of the outstanding scholars of his generation, it offers a complete resource on the 'Historical Jesus' debate. >

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Companions and Competitors (A Marginal Jew: Rethinking the Historical Jesus, Volume 3) Review

Companions and Competitors (A Marginal Jew: Rethinking the Historical Jesus, Volume 3)
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Consistent with the overall quality of the Anchor Bible Series, the "Marginal Jew" series impresses with the depth, honesty, and objectivity of its scholarship. It may be that nobody is completely impartial when it comes to assessing the historical Jesus, but John Meier comes far closer than most, and he documents every opinion he offers. (If you're into footnotes, and I mean thousands of them,is this ever the series for you!)
I took on the challenge of this series when I read that Raymond E. Brown, the late great Catholic scholar and author, gave his highest marks to the first two volumes. Similar to Brown, Meier cooly and adeptly applies the tools of critical scholarship to his task of learning what we can of the historical Jesus. Fundamentalists will find his approach too liberal. Jesus Seminar types will find him too conservative. As a believing Christian who also wants to be intellectually honest in my faith, I think he's just right.

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A Portrait of Jesus Review

A Portrait of Jesus
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Joseph Girzone writes this portrait of Jesus with a knowledge of the person of Jesus. He walks the talk. Because he knows Jesus personnally, Joseph Girzone can make a difference in his writings. This is not an intellectual account of Jesus, it is not fiction, it is a walk with Our Lord, his friendship with Jesus.This book does have an historical slant, you have to read in between the lines to discover Joseph Girzone's inner life with Jesus. This inner life is instilled in all of Joseph Girzones books but his first book Joshua is still my personal favorite. At last someone writes about the person of Jesus in an intimate, simple way. So simple that you have a hard time believing that this is why Jesus came on earth. Like the famous song from the movie Alfie, Is That All There Is?. I have heard the saying the hardest action to take is to see with the heart and not with the head. Joseph Girzone has a wonderful way of writing to make this happen. He does not force us to believe in his Jesus. This is not his way, nor is it Jesus' way, he simply and beautifully brings Jesus alive in his writings. I have personally read many many books on the theology of Jesus but Joseph Girzone's books have taken the log out of my own eyes and left me with a more open heart to try to live my life more fully. To walk the path of the Gospel in a more straight forward way.

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Sowing the Gospel: Mark's Work in Literary-Historical Perspective Review

Sowing the Gospel: Mark's Work in Literary-Historical Perspective
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In this excellent commentary on the Gospel of Mark, Professor Tolbert takes the "Parable of the Sower" and uses it as an interpretive tool to understand the story and meaning of the Gospel text. This method helps the reader (or hearer) of the Markan story interpret the many characters within the Gospel narrative. Highly recommended.

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Conflict in Mark Review

Conflict in Mark
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The book approaches the Text from a narrative point of view, and focuses mostly on how the plot is developped. He divided the chapters according to the major characters of the Gospels: Jesus, the Authorities and the Disciples. I found it easy to read and right to the point. I consider it to be a good way to start to deepen the understanding of the gospel. I would read this one BEFORE reading any commentary.

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Mark's Jesus: Characterization as Narrative Christology Review

Mark's Jesus: Characterization as Narrative Christology
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Elizabeth Struthers Malbon is a pioneer in the narrative critical approach to Mark's Gospel, who continues to write and edit influential articles and books in the field. She writes in dialogue with the finest current scholarship, but in a style that is accessible to non-specialists willing to make the effort to understand.
Here she challenges a belief long held and disseminated in Markan criticism that there is little or no difference between the implied reader and narrator (or the points of view of the narrator and Jesus) in Mark. She examines Mark's narrative christology, i.e. the way the portrait of Jesus as Messiah, Son of God, Son of David, and Son of Man is presented in and as story, by sifting and sorting what Jesus says and does in contrast and comparison to what others say or have said about him.
In the course of this examination, she shows that the viewpoint of Jesus and the narrator are quite distinct and different, and that this means that the implied author and the narrator are clearly distinguished also. She thus contradicts some of the standard introductory works to Markan narrative criticism (including her own). She also challenges the belief that the so-called Messianic Secrecy motif is a result of different historical layers, demonstrating rather that it is a result of interwoven literary strands.
This book allows us to look over the shoulder of--for my money--the most perceptive Markan narrative critic around as she does her work. She has broken new ground here in the discussion of narrative christology, and in revealing more of Mark's breathtakingly humane portrait of Jesus. A must read for all students and teachers of Mark's Gospel!

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Noted biblical scholar Elizabeth Struthers Malbon asks a literary question in this landmark volume: how does the Markan narrative characterise Jesus? Through a close narrative analysis, she carefully examines various ways the Gospel discloses its central character. The result is a multi-layered Markan narrative christology, focusing not only on what the narrator and other characters say about Jesus (pro-jected christology), but also on what Jesus says in response to what these others say to and about him (deflected christology), what Jesus says instead about himself and God (refracted christology), what Jesus does (enacted christology), and how what other characters do is related to what Jesus says and does (reflected christology). Holding significant implications for those who wish to use Mark's Gospel to make claims about the historical Jesus, as well as for those who wish to use Mark's Gospel to construct confessions about the church's belief, Malbon's research is a groundbreaking work of scholarship.

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Jesus, Justice and the Reign of God: A Ministry of Liberation Review

Jesus, Justice and the Reign of God: A Ministry of Liberation
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Herzog's work combines the best of the scholarship of traditional eschatological images of Jesus and more contemporary research related to the environment of Galilee, first century Judaism, and the circumstances of Roman occupation that is represented by Crossan and co. Many traditional view of Jesus neglect the latter environment with an exclusive focus on the text of the Gospels and neglect the distinct Jewish character of Palestine. Herzog has accomplished an impressive job in addressing both.
Herzog presents Jesus as a very Jewish prophet deeply rooted in the Old Testament tradition of justice and righteousness. Seeing himself as a viceroy of God Himself, Jesus envisioned a renewal of the ancient covenantal relationship that had all but disappeared under aristocratic rule, foreign occupation, and the inexorable advance of a monetizing agrarian economy. The innovation of private property rights, heavy taxation, and urbanization had the result of breaking God's original covenant with His people. The people of Palestine, particularly the rural Galilee of Jesus' home were losing their land to powerful elites under the burden of this exploitation and were being reduced to destitution. It is to these people that Jesus announced: "Blessed are you destitute, for yours is the kingdom of God".
The Old Testament presents us with a God whose concern is with his people and the prevailing rule of justice and semi-egalitarianism. Extensive provisions are made to care for the poor, to regularly forgive debts, and ensure that all are provided for. The earth did not belong to the people, it belonged to God, and it would bear fruit for the people of Israel provided they kept their covenant with Him. This covenant eroded in time and was replaced with an emphasis on the temple sacrifices, temple tributes, and a focus not on the debt codes that were the heart of the covenant but with the purity codes. To be impure was not to be sinful; everyone was impure at some time. Menstruating women were impure, as were men who had had a nocturnal emission. The leading rulers of the time in Judea had done two things that had violated the covenant: the imposition of the exploitation of temple taxation as a means to provide wealth to Jerusalem, the Romans, and the ruling elites who collaborated with them, and the exchange of the debt codes as the rule of righteousness with the purity codes. This is what Jesus opposed. The temple was not an end, it was a means to an end and the moment it became exploitative and ceased serving the needs of the people it had become illegitimate. The imposition of the purity codes above the debt codes had removed the righteousness and blessing of God away from the people who were poor and had no ability to live up to the Pharisaic purity standards. This is the reason Jesus enacted a symbolic destruction of the temple, as it had become a "den of thieves", and why Jesus is presented as constantly in debate with the rulers of the people regarding purity versus debt. Jesus did not oppose the Torah, he opposed the elitist conception of it; he did not abrogate the Sabbath, he reminded the people that the Sabbath was created for the benefit of the people, not the other way around.
Jesus' God was a God of renewal and compassion, who re-established the people in God's covenant and freed them from the bonds of their imperial and religious leaders. His exorcisms and healings were a symbolic breaking of these bonds, demonstrating God's power and teaching them that the debt codes and forgiveness was what the heart of God was concerned with, not purity. This put Jesus on a collision course with the leaders of the people and the Romans. It was a direct criticism of the status quo and a vision of a new kingdom in which God would rule. This teaching, his symbolic act in the temple, his opposition to the payment of tribute to Caesar, and his predictions of a coming kingdom led to his crucifixion. Yes, Jesus opposed the payment to Caesar; as another reviewer has noted, the commentary on this passage is superb. Jesus did not see himself as a king, but his teachings of the kingdom and his eschatological vision led to the charge that he did.
This sounds like a "social gospel" of Jesus, in the liberal Protestant tradition. To those who would criticize such an approach, I refer them to the Old Testament and the consistent and constant reference to the covenant, prosperity, and the eternal promise of the fruitfulness of the land for the people of God, not a property-owning minority.
This is without a doubt one of the best historical Jesus books you can buy.

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A fresh examination of the conflict stories, healings and passion narratives succeeds in advancing the scholarly debate about Jesus, while highlighting the implications for those who follow him.

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A Marginal Jew: Rethinking the Historical Jesus, Volume 4: Law and Love (The Anchor Yale Bible Reference Library) (v. 4) Review

A Marginal Jew: Rethinking the Historical Jesus, Volume 4: Law and Love (The Anchor Yale Bible Reference Library) (v. 4)
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This is the 4th of a projected 5-volume series investigating who Jesus was and how he was perceived as he walked this earth some 2000 years ago. This volume provides an exhaustive evaluation of what is known currently about the Mosaic Law and Judaism in the 1st centure of the Christian era, and how well Jesus followed that law. Like the previous volumes, Fr. Meier provides exhaustive scholarship. The footnotes are as long and fact-filled as the main text. Thus, reading is not for the beginner or faint-of-heart. But for those of us who are avid students of christology, it is an invaluable source of material for understanding the historic Jesus, and the relevance of this understanding to modern problems facing us. The 5th (and last??) volume is eagerly awaited.

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John Meier's previous volumes in the acclaimed series A Marginal Jew are founded upon the notion that while solid historical information about Jesus is quite limited, people of different faiths can nevertheless arrive at a consensus on fundamental historical facts of his life. In this eagerly anticipated fourth volume in the series, Meier approaches a fresh topic-the teachings of the historical Jesus concerning Mosaic Law and morality-with the same rigor, thoroughness, accuracy, and insightfulness on display in his earlier works. After correcting misconceptions about Mosaic Law in Jesus' time, this volume addresses the teachings of Jesus on major legal topics like divorce, oaths, the Sabbath, purity rules, and the various love commandments in the Gospels. What emerges from Meier's research is a profile of a complicated first-century Palestinian Jew who, far from seeking to abolish the Law, was deeply engaged in debates about its observance. Only by embracing this portrait of the historical Jesus grappling with questions of the Torah do we avoid the common mistake of constructing Christian moral theology under the guise of studying "Jesus and the Law," the author concludes.

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The Last Week: What the Gospels Really Teach About Jesus's Final Days in Jerusalem Review

The Last Week: What the Gospels Really Teach About Jesus's Final Days in Jerusalem
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"Two processions entered Jerusalem on a spring day in the year 30. It was the beginning of the week of Passover." From the East came a peasant procession with Jesus of Nazareth riding on a donkey and cheered by his followers. From the West came the Roman governor of Idumea, Pontius Pilate, who had come up from Caesarea Maritima. That the two processions occurred on the same day is not recorded in the Bible and, in fact, the two processions may not have happened on the same day. However the Roman governor did travel from Caesarea Maritima for festivals such as Passover. Most of all, for Mark, the procession of Jesus was clearly counter to the procession of Pilate.

The inevitable confrontation may be described as the "domination system" which had developed in Jerusalem. Borg and Crossan explain that domination system is a shorthand for political oppression, economic exploitation, and religious legitimation. Jerusalem had become a society where only a few ruled, the monarch, the nobility, and the wealthy. A high percentage of the society's wealth came from agriculture. Structures of laws of land ownership, taxation, and indenture of labor, put between a half and two-thirds of all of the wealth into the coffers of the few. In ancient societies, these structures were legitimized by religious language: the monarch ruled by divine right and the social order was the will of God.

The day after Jesus made his procession into Jerusalem, he drove the moneychangers from the Temple and aroused the severe wrath of the temple priests. The next day, Tuesday, was a day of challenges. Jesus returns to Jerusalem. As he is walking Jesus is challenged by the chief priests, scribes, and elders who want to know the authority he has for committing his prophetic act in the Temple. Jesus parries and asks about the authority of John the Baptist. Most readers know the story and know that the priests lose face. If that were not enough Jesus counterchallenges with the parable about the vineyard. Borg and Crossan emphasize that the priests et al realize that that parable was spoken against them.

So was Jesus destined for execution? From the point of view of the will of God, Borg and Crossan maintain an emphatic negative response: "It is never the will of God that a righteous man be crucified." Judas did not
*have* to betray Jesus. The Temple priests did not *have* to seek execution. (There is a similar story in Josephus of another who preached against the Temple. Interestingly this other man was only flogged.)
Rather it was the inevitability of the domination system that sent Jesus to death. Borg and Crossan wonder what it was about Jesus and his followers that so provoked the authorities.

Certainly the death of Jesus stunned his followers. Borg and Crossan find various ways for the followers of Jesus to come to grips with this within the New Testament and in subsequent centuries. For example, many Christians believe that the real reason (substitutionary atonement) for the death of Jesus was best explained by St Anselm in 1097. But how soon did the followers of Jesus try to begin to explain his death as an atonement? Have a look at 1 John 2.2 and 4.10.

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Top Jesus scholars Marcus J. Borg and John Dominic Crossan join together to reveal a radical and little-known Jesus. As both authors reacted to and responded to questions about Mel Gibson's blockbuster The Passion of the Christ, they discovered that many Christians are unclear on the details of events during the week leading up to Jesus's crucifixion.

Using the gospel of Mark as their guide, Borg and Crossan present a day-by-day account of Jesus's final week of life. They begin their story on Palm Sunday with two triumphal entries into Jerusalem. The first entry, that of Roman governor Pontius Pilate leading Roman soldiers into the city, symbolized military strength. The second heralded a new kind of moral hero who was praised by the people as he rode in on a humble donkey. The Jesus introduced by Borg and Crossan is this new moral hero, a more dangerous Jesus than the one enshrined in the church's traditional teachings.

The Last Week depicts Jesus giving up his life to protest power without justice and to condemn the rich who lack concern for the poor. In this vein, at the end of the week Jesus marches up Calvary, offering himself as a model for others to do the same when they are confronted by similar issues. Informed, challenged, and inspired, we not only meet the historical Jesus, but meet a new Jesus who engages us and invites us to follow him.


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Introduction to the Synoptic Gospels Review

Introduction to the Synoptic Gospels
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Pheme Perkins, a highly respected New Test. scholar in the world of academic New Test. studies, gives a semi-technical introduction to the synoptic gospel writings, as well as other "non-canonical" gospel writings of antiquity. This book explores and explains issues pertaining to: literary, genre, date, historical, intention and more. Does a fine job of situating the synoptics within the wider literary/cultural world of the new testament/gospel era.
From the back book cover- "Perkins situates the Synoptics within the wider contexts of the composition and function of books in the ancient Greco-Roman world, the development of the idea of a New Test. canon, and the continuation of the Gospel genre in the Gospels of the second and third centuries."
Contents:
Ch.1 What is a Gospel?
Ch.2 Books and believers in Early Christianity
Ch.3 The Quest for Sources
Ch.4 Reading Mark's Gospel
Ch.5 Reading Matthew's Gospel
Ch.6 Reading Luke's Gospel
Ch.7 Gospels from the Second and Third Centuries
Overall, a very fine book to learn from. Good, solid, information. Well done. Only critique I can muster: Perkins seems to assume the reader will be somewhat already informed on some of the issues treated, but not too much so.
This book, along with the treatment of the gospels found in Lee Martin McDonald's book, Early Christianity and It's Sacred Literature, will inform and educate one in a very realistic and sober fashion in regards to the new testament gospel literature.

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In this book respected New Testament scholar Pheme Perkins delivers a clear, fresh, informed introduction to the earliest written accounts of Jesus — Matthew, Mark, and Luke — situating those canonical Gospels within the wider world of oral storytelling and literary production of the first and second centuries. Cutting through the media confusion over new Gospel finds, Perkins's Introduction to the Synoptic Gospels presents a balanced, responsible look at how the Gospels of Matthew, Mark, and Luke came to be and what they mean.

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Misquoting Jesus: The Story Behind Who Changed the Bible and Why (Plus) Review

Misquoting Jesus: The Story Behind Who Changed the Bible and Why (Plus)
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This is the first book of Ehrman's I have read. I found it interesting and well-written for the average person who has little background in Biblical Textual Studies, (which equates to more than 99% of the population.)
I do not have the credentials of Dr. Ehrman, but I do have the equivalent of a degree in Biblical Literature and have worked in the original languages. My Senior Thesis was doing a textual comparison of the Gnostic Gospel of Thomas discovered at Nag Hammadi with the parallel passages of the Kingdom Parables of Matthew 13. To do that I had to teach myself some Coptic Egyptian and do some translating to form a basis for comparison.
All that said to establish that I have some background to make an evaluation of what is being said in this book.
I also have some common ground with Dr. Ehrman in life history. I too was trained as an evangelical with a very high view of inspiration and further had to struggle as I became aware of how difficult it is to interact with the text in its manuscript and historical form all while becoming painfully aware of the fact that any view of inspiration must tacitly admit that it is a hypothetical basis of faith because as Ehrman states clearly:
1. If the original manuscripts are inspired, we don't have them.
2. What we do have, while overall reliable and fairly easily examined for error, still leaves some serious questions of textual manipulation by scribes that makes several key passages difficult to stand upon for important doctrines.
This is, in fact, not as great a secret as Ehrman seems to imply throughout his book. There are a great number of books from all backgrounds and degrees of belief that acknowledge these types of issues. Granted, they tend to be more of an academic nature than what Ehrman has attempted to do here. But they are there nonetheless and have been for centuries.
Jefferson's Bible was an early example (though not necessarily intended for distribution at the time) of how people wrestled with this issue. The means of wrestling with them have improved with additional manuscripts discovered (i.e. the Dead Sea Scrolls and Nag Hammadi to name the better known ones.) Scholarship has improved to where I believe it is safe to say that what we know in this realm today has improved our confidence in most areas of the text.
In fact, the newer translations themselves (The NIV, the NASB etc.), actually have margin notes and some variant readings noted very clearly in just the areas that Ehrman focuses on within his book. That hardly equates to a "cover-up."
In view of this, I think Ehrman somewhat oversteps his points in favor of salesmanship to try and press home his own doubts that have arisen in his personal journey. Most Christians have many tools, books, websites, and Bibles themselves to be introduced to these types of issues (IF they want to be.) This is an issue well within the grasp of the average layman if they should be interested in pursuing it.
There are many conservative scholars with equally distinguished academic backgrounds that match Ehrman's and yet still maintain a higher view of Scripture than he appears to have adopted. I accept that his views are well informed and sincere. I do not accept his conclusion that inspiration of the original text requires equally divine preservation. However, in recognizing that I accept that the onus is on those of my persuasion to provide solid scholarship to demonstrate our case. I believe that is being provided. I would encourage any reading this book to listen to what Ehrman has to say and do some research on what others of a more conservative approach and respect for Scripture have to say as well. In this regard, even Bruce Metzger, Ehrman's mentor to whom he dedicates the book has a somewhat more conservative view and conclusion based on the same criteria.
The primary and most valuable point that I think Ehrman makes in this work, is that there are many Christians in denial either through ignorance or worse, perhaps an unwillingness to face these issues for fear of upsetting their internal house of cards and being forced to admit that there are unanswered questions and room for some intellectual honesty and humility in facing difficult issues related to the Bible.
There are many Christians, unfortunately who prefer denial to honest appraisal. Ehrman very rightly confronts this with his material.
As an evangelical who has retained and maintained his faith in this journey, I haven't found it necessary to resort to denial. There are satisfactory answers to be found. It does, however, require a willingness to adopt some humility and to honestly rethink and modify positions when the facts call for it. That is not a bad thing. In fact, I think it's a good thing and results in a deeper, more understanding, more relevent and intellectually honest faith that can move and interact within our society and culture without apology. I don't believe God intends for his people to be mental midgets or follow their faith mindlessly.
That having been said, I didn't find the text offensive or threatening for that matter. I think he does a good job of raising the points on the major issues without overly sensationalizing them beyond what I have qualified above. His facts are reasonably sound and accurate, even if they are somewhat selective. His conclusions in places seem to be somewhat hastily arrived at, but I'm willing to give him some latitude due to his goal of making this easily grasped by the average person with no formal training.
Worth the read. Hopefully any reading this as an introduction to the field will not stop here but go on to explore and learn more. Metzger is good, Gordon Fee is good. FF Bruce also has some good material, but there are many others if you want to enter the field more deeply and see some differing persepctives.
Evangelicals, (such as myself) need to read and interact with these types of books and enter the field as participants in the debate rather than naysayers throwing verbal salvos from behind our walls of faith, security and (unfortunately at times) ignorance.
Read it and be introduced into an important field of knowledge.

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Manetho: A Study in Egyptian Chronology : How Ancient Scribes Garbled an Accurate Chronology of Dynastic Egypt (Marco Polo Monographs, 8) Review

Manetho: A Study in Egyptian Chronology : How Ancient Scribes Garbled an Accurate Chronology of Dynastic Egypt (Marco Polo Monographs, 8)
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Informatively written by ancient history, mythology, and Biblical studies expert Gary Greenberg, Manetho: A Study In Egyptian Chronology explores how ancient scribes may have misinterpreted the chronology Egyptian history, and offers a carefully researched survey of the landmark events of Egyptian history. Straightforward writing adds life to the trek through years and centuries, in this fascinating study of dynasties, war, achievements, and lasting cultural legacy. Also available in a hardcover edition, Manetho is a thoughtful and iconoclastic contribution to the field of Egyptology and is very highly recommended reading for academia as well as the non-specialist general reader with an interest in ancient Eypgtian history.

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Delving into the various chronology issues that divide Egyptologists, this study documents scholarship relating to the third-century B.C. Egyptian priest Manetho. Explored is Manetho's account of his country's history, which contained a wealth of information about ancient Egypt with chronological record of all Egyptian kings from the beginning of the first dynasty to the conquest of Egypt by Alexander the Great in 332 B.C. No copy of Manetho's original manuscript has been found. This book examines three ancient texts-one from the first-century Jewish historian Josephus, another from the third-century Christian chronographer Africanus, and another from the fourth-century Christian historian Eusebius-that claim to be based on Manetho's history. The ways in which these texts are frequently and substantially inconsistent and at odds with the known chronological record for ancient Egypt are detailed. Covering specific dynasties and providing more general overviews, this book documents the history of and the problems facing Egyptian chronological study.

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101 Myths of the Bible: How Ancient Scribes Invented Biblical History Review

101 Myths of the Bible: How Ancient Scribes Invented Biblical History
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The use of the word "myth" in the title of this book is perhaps unfortunate. Readers who associate the word "myth" with falsehood may pass this interesting book by. The author has examined the biblical stories that we are all more or less familiar with and located earlier versions of those same stories in other cultures, particularly that of ancient Egypt. The evidence turns out to be surprisingly compelling.
This is not a book that attempts to debunk the Bible, but rather treats the stories sympathically. While this approach may offend the strict literalistic reader, other believers will be struck by the mythic power that these stories possess. It is also true that the open-minded reader will be impressed by the evidence that connects Bible stories to earlier accounts of the gods of the Egyptians and others. To me this was fascinating stuff!
One more point: The organization of this book makes it very easy to read. By having each chapter deal with a very specific story or "myth" and by presenting the antecedent myths and related evidence with the confines of the chapter, this book is very easy to read. One can turn to any chapter at random and read it with a complete understanding of the author's contention on that particular story. This makes the book an easy and informative read.

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