I appreciate Tim Keller’s exhortation (in his blog comments) to read Bruce Metzger. I’ll also point out the availability of Ben Witherington’s critique of Jesus, Interrupted by Bart Ehrman and the Evangelical Textual Criticism forum so I won’t be accused of an unqualified endorsement of Ehrman.
I know I’m not trained in exegesis, theology, or textual criticism, but I am a guy who has been in a variety of churches and Christian schools during my 42 years, and I know Christianity goes wrong in numerous ways. When something I love is going wrong, I want to say something about it. Historically, few of the people who implimented real change were the scholars and experts, but rather those who stood up and screamed.
I understand some personal pleas to leave the past behind, but I don’t understand the naive beliefs that institutions — and indeed books — cause each mistake only once. A great way to avoid making a mistake a second or third or tenth or hundredth time is to analyze what went wrong. You remember the quotation: Those who do not learn from history are doomed to repeat it (Santayana).
Meanwhile, as a brief follow up to my last post, I dislike this contrast between evangelical apologetics and evangelical teaching:
Evangelical apologetics tends to say textual criticism, history, and reason are adequate to endorse the central message of the New Testament. As historical documents, the New Testament books testify, reliably, about Jesus. This is not an endorsement of historical-grammatical exegesis, nor is it a statement about the inspiration of each word in the family Bible. In apologetics, the historical reliability of the New Testament manuscripts is put forward, not the doctrine of inerrancy.
Evangelical teaching, however, doesn’t stop there. It takes the further step of claiming “inerrancy,” a word with too many operating definitions amongst U.S. believers, and a word that suggests a kind of accuracy that close scrutiny of some biblical texts renders impossible.
I understand why some people will say that apologetics must offer broader brushstrokes than exegetical teaching, but I don’t necessarily agree with their perspective. The problems conceded in apologetics ought to be part of the believer’s sober-minded approach to the texts. On these matters, we have an enormous number of irresponsible pastors and ministers in the U.S. Not many of them are as smart — or wise — as someone like Keller! And that’s an ongoing problem — to be a good Christian, it seems like you must not only be redeemed, but you also must be smart enough.