Can we trust the Bible? #1

Can we trust the Bible?

And my short answer is predicably enough, “Yes!” I bet you weren’t expecting me to say that!

Normally when someone asks me “Can we trust the Bible?” I like to ask them why they struggle to trust it themselves – and their answers usually fall into one of a few categories:

  1. The Bible can’t be trusted because it has been changed since it was written (people usually blame Chinese Whispers for this, or Emperor Constantine if they read Dan Brown’s book the Da Vinci Code and forgot it’s a work of fiction.
  2. The Bible can’t be trusted because the gospels (or some other part of it) are factually inaccurate (ie the original writers set out to deceive us).
  3. The Bible can’t be trusted because it’s full of contradictions.

Each of those is actually a big question worthy of attention in it’s own right, so I’ll tackle them one at a time over the next few issues, starting today with:

Hasn’t the Bible been changed since it was written?

Let me start by saying why this is a tricky question to answer: we simply don’t have the original manuscripts. Barring an unlikely series of archaeological finds, we will never know with 100% certainty that the Bible we have today is the same as what was originally written.

What we can a lot more confident of is that the Bible’s text hasn’t changed greatly over history. To explain why, let’s think first about how a bible book was written, and we’ll take Luke’s gospel as an example because it’s author (Luke) tells us who he wrote it for (his sponsor, Theophilus) and why he wrote it: Theophilus had sponsored him to go to Israel to investigate all the stories about Jesus. So if you like Luke is the first investigative journalist!

So how did Luke’s work go global? Presumably after his research was complete, he sent his completed gospel manuscript to Theophilus, who found it so helpful, that he arranged for it to be copied and copied and copied so that all the churches in his area had access to it. And many of those copies were copied too…and it’s from all of those copies, spread over the 1900 years (or so) since the New Testament was completed, that the accusation of “Chinese whispers” arises.

So how can we test whether changes have been made? Well the obvious answer is also the right answer here: by comparing today’s Bible with Bibles from ancient history. And thankfully we don’t need a time machine to do that, just a trip to the British Library to see a document called the Codex Sinaiticus. Dated to between 330-360AD, it is the oldest complete manuscript we have of the Bible. And by comparing it with a modern Bible, we can be confident that the Bible hasn’t substantially changed since 350AD. The words written in ancient Greek then are the same (allowing for translation) as the words we have today. So that’s 1650 of the 1900 years of Chinese whispers wiped dealt with.

While you’re in the British Library, you could also go to see the Chester Beatty Papyrus. This is a collection of New Testament books dated to the end of the 2nd century. They also are the same as what we have today. So that’s 1800 of our 1900 years of Chinese whispers taken out of the equation.

A trip to the Institut Français d’Archéologie Orientale in Cairo would enable you to see “Papyrus 98”, which is a portion of the book of Revelation – dated to around 150AD (1850/1900!)

And if you flew home via Manchester, and popped into the John Rylands Library, you could see “Papyrus 52”,a small fragment of the gospel of John, dated to 125AD (1875/1920).

And what those manuscripts show us is that we can be certain that chunks of the Bible has been copied pretty accurately for 1875 of the 1900 years (98.5%)  it’s been in existence.

However “pretty accurately” is not totally accurately. One of the features of the Codex Sinaiticus is that there are marks on it that show corrections being made. So how can we be certain that bits haven’t been altered?

Well answering this question involves a whole university discipline called textual criticism. Textual critics compare multiple copies of the same ancient documents in an attempt to work out where Chinese Whispers has gone on. And the more copies of the ancient document they have, the more confidence they have in its accuracy.

So let’s compare the Bible with another ancient book that no one accuses of Chinese whispers – Caesar’s history of The Gallic Wars (written around 50BC). We have ten full copies of it, the earliest of which dates to 900AD (so we know it hasn’t changed for 1150 of the 2170 years since it was written – ie 53%). But those ten copies are enough for the Textual Critics to declare the text reliable.

Let’s compare that with the Bible. We’ve already seen we have manuscripts going back for 98.5% of the Bible’s history. But how many manuscripts do we have? Well to date archaeologists have over 25,000 handwritten New Testament manuscripts (in a number of ancient languages). If 10 is enough for Caesar then surely 25,000 can give us confidence that the Bible we have today has not been subject to Chinese Whispers!

Bible historians are actually so confident about the accuracy of our modern Bibles, that they have no difficulties highlighting the few areas of the Bible where doubts do exist. For example, if you look at the end of Mark’s gospel in a modern bible you will see it begins with this note – “The most reliable early manuscripts and other ancient witnesses do not have Mark 16:9-20”. Reading an honest note like that isn’t a sign of doubt, but of confidence!

So has the Bible been changed since it was written? Not substantially  – and where historians think it has been – they tell us. But that doesn’t mean what was originally written was accurate – we’ll come back to that next time!

To find out more visit:

First published March 2017 in the Bridge Magazine.

Who Made God?

Who Made God?

Let me say straight-away that this question isn’t so much a critique of Christianity, as a great way to critique any notion of God.

So who made God? Well one possible answer might be “Super-God” (because surely you’d need something even greater than God to create Him.) But that doesn’t really solve the problem because the next question we’d have to ask is “Who created Super God?” (Super Super God anyone?) And we could carry on that way forever.

So how do we answer the question? Well as with any question we need to define our terms – so when I’m asked this question, I want to know,

What do you mean by “god”?

And the reason I want to know this is because this question cannot be answered without first defining who God is. So let’s play around with some different definitions of the word “god” to show you what I mean.

Suppose by “god” we mean someone like Zeus, the greatest of the gods of Greek mythology. And who made Zeus? Answer: His father, Cronos! Zeus is a god who was created by some other entity. That’s how the gods of the Greek mythology worked. They were created from the Titans, who were created from the Primordial gods. Who emerged from Chaos. (You’ll have to ask a Greek philosopher how that one works…)

Now let’s define “god” differently – and we’ll use the definition that Christians (and Jews and Muslims) have used down through the ages:  that God is “the uncreated creator of all things.” So with this definition, who made God? Answer – “No one!” Because God is the uncreated creator of all things.

By now you’re probably thinking “Hang on a minute Barry, haven’t you just assumed your answer in the question?” Yes I have! But to be fair – everyone who asks this question assumes their answer in the question.

The atheist using the question to critique a Christian, Muslim or Jew asks the question because they assume god is like Zeus – a being created by some other entity. To put it in technical terms, they’re assuming that god is subject to the principle of causality  (that “Everything that has a beginning has a sufficient cause”).

The Christian responding to the question also makes an assumption: that God is the uncreated creator, and therefore not subject to the principle of causality (indeed I’d argue he invented it).

So where does this leave us? Well mainly it shows us that “Who made god?” isn’t a very good question. And hopefully it challenges us all – whatever we believe – to think in greater depth about the assumptions we bring to the big questions we have about life the universe and everything!

If you’d like to explore the question “Who made God?” more than I’d recommend Professor Edgar Andrews book, Who Made God: Searching for a Theory of Everything“, (EP Books, Darlington, 2009) Professor Andrews is Emeritus Professor of Materials at Queen Mary, University of London and writes in a lively and accessible style.

This article appeared in the February 2017 issue of the Bridge Magazine and was the first in a new series called Big Questions.

How does God feel about the Grenfell tower disaster?

How does God feel about the Grenfell Tower disaster?

A few days after 9/11, I heard a Christian preacher describe the terrorist attack on the World Trade Centre as a punishment from God.

I heard something similar said of the 2004 Indian Ocean Tsunami. One particularly graceless American preacher called it a punishment on Sweden for passing laws promoting same-sex marriage (with 550 deaths, Sweden suffered more than any other Western nation in the disaster, which presumably means the other 230,000+ people killed were just collateral damage).

Humans are inquisitive people. When disaster strikes, we’re hungry to know “Why?” So I won’t be surprised if in the next few weeks I hear someone trying to satisfy that hunger by suggesting the fire was a punishment from God for the sins of “X” (where X is whichever group they hate most). But was it a punishment from God? Are these preachers right? Does God arrange lurid disasters to punish individual sins?

Let me say straight away, God did not destroy the Grenfell Tower to punish the residents. I’m confident of this because of two incidents in the life of Jesus that tell us how God feels about disasters like Grenfell Tower.

The first incident is a conversation Jesus had about two tragedies that had happened in Israel.

  • Some pilgrims from Galilee were offering sacrifice in the Temple and for reasons unknown, the Roman governor Pontius Pilate had them executed in a particularly sacrilegious and offensive way (Luke 13:1).
  • a tower in the Jerusalem suburb of Siloam, collapsed killing 18 people (Luke 13:4).

Jesus is asked the same question about both tragedies: are the victims more wicked than other people, and therefore being punished for their sin? Is this a punishment from God?

And Jesus answers

I tell you No!”

He’s so emphatic about it, because he wants us to understand that people who fall victim to tragedies, whether they’re caused by human evil or a natural disaster, are not victim of some special punishment from God.

So how does God feel about Grenfell? To answer that, let’s look at our second incident from Jesus’ life, which also happened in a Jerusalem suburb, this time Bethany, in the aftermath of the sudden death of one of Jesus’ friends, Lazarus.

John the gospel writer records how as Jesus arrives at the funeral, he sees the tears of Lazarus’ sister Mary and of the other mourners, and:

was deeply moved in spirit and troubled.

‘Where have you laid him?’ he asked.

‘Come and see, Lord,’ they replied. Jesus wept.” (John 11:33-35)

“Jesus wept” is the shortest verse in the Bible, yet I hope you can grasp just how significant those two words are. God wept at the grave of his friend Lazarus.  He understands how precious human life is. He understands how tragic it is when lives are lost. He understands how we feel, and he weeps with us.

That’s how God feels about Grenfell too. He weeps, just as he weeps with those mourning the victims of the Borough Market stabbing and the Manchester Bombing. He weeps over the many Muslims killed in the Quetta bombing in Pakistan. He weeps over the slaughter of Coptic Christian pilgrims in Egypt. God weeps over all human death. One day he’ll weep over my death, and yours.

That’s why in our first incident, Jesus turns the crowd’s attention from the disaster back to their own lives, by saying,

But unless you repent, you too will all perish.”

His point is that we’ll all die, and incidents like Grenfell or Siloam are an uncomfortable reminder that death can be so sudden that we’ll have no time to wrestle with life’s big theological questions before it claims us. Better to think about who you are trusting for eternity now! Is your hope for the future in the loving God revealed by Jesus, who will weep over your death? Or is it in something else altogether: perhaps  that vengeful God who doesn’t care about the collateral damage; or even just in blind chance?

However you answer that question, I hope your thoughts and prayers will be with those so affected by the disaster: pray for those who mourn, for those who have lost their homes and possessions, and for those investigating the fire, who in the face of enormous public scrutiny and finger-pointing, will be charged with finding a human answer to the question “Why?”

Financial donations to help the survivors of the Grenfell fire can be sent to:

 

Grenfell Fire Disaster – what can we do?

The Grenfell Tower fire is very much on my mind today. Mark O’Donoghue, who was my neighbour when I was training to be a vicar, is Dean of Kensington, and he’s been interviewed several times on the news today, helping co-ordinate the response by the churches in the area. (Also in the Daily Mirror).
Anyway, it set me thinking about the best way to give a financial gift to help those who have lost all they own. Someone has already set up a Justgiving page, which as I write has already raised over £250,000.
However Justgiving accounts aren’t charities, so generally aren’t gift-aidable. So if you’d like to give a gift online, and have the government top it up with Gift Aid (turning a £25 donation into £31.50), then a better way to give is either through:

In the meantime, please be praying for those who have been injured, or who are mourning loved ones. Pray for the fire service and healthcare professionals working beyond the point of exhaustion to save lives. And pray for the Health and Safety Executive who will no doubt have to investigate the situation and make recommendations on how we can better build in the future.

Music Programme at St Peter and St Paul, Upton, April-July 2017

Music at St Peter and St Paul, April – July 2017

Saturday April 8th 7.30 pm Hanley Voices – A Celebration of 25 Years. Will Todd – Mass in Blue

Friday April 14th 7.30 pm Philomusica present a programme for Good Friday including Bob Chilcott’s ‘Requiem’.

Wednesday April 19th 12.30 pm Organ Recital by Simon Dinsdale, organist at The Royal Military Academy, Sandhurst.

Saturday May 13th 7.30 pm The Arrow Valley Band are joined by the Church Choir and Jayne Swann (soprano).

Monday May 29th 2.00 pm Upton Choral Festival.

Sunday June 11th 6.00 pm Choral Evensong Upton Church Choir.

Saturday July 1st 7.30 pm Philomusica present a Summer programme.

 

Tickets are available from Hanley Voices and Philomusica for their events and from members of the Upton Parish Church Choir for The Arrow Valley Band concert.

A date for your diary: Saturday September 30th in St Peter and St Paul – Come and Sing Mozart’s Requiem.

Beer & Ethics

Join us for Beer and Ethics!

What? – A chance for some grown-up discussion on issues that people encounter every day in their professional lives.

Who with? – Members of our own community and wider church

Where? St Mary’s Church heated Lechmere Chapel, with a beer in the hand (or a glass of wine) a

When?  Starting 8pm, then from 9.00pm in the Three Kings afterwards for further chat.

Why? Traditionally Lent is time for reflection and thought, and discussion , so why not?

Topics and Dates

Wednesday 8th March PROFESSIONAL SPORT
Peter Walton, Scottish Rugby, Newcastle RC coach English U18 Coach & Manager

Monday 13th March CRIMINAL JUSTICE
Sir Nicholas Lechmere, High Sheriff for Worcestershire

Monday 20th March THE CHURCH, MARRIAGE, and SEXUALITY
An opportunity to discuss the outcome of General Synod with Sue Adeney, member of General Synod.

Tuesday 28th March PLANNING & HOUSING
Mrs Nickie Inchbald Group Chair Rooftop Housing Assoc

Thursday 6th April MEDICAL ETHICS LIVING ORGAN DONATION
The Rt Revd Graham Usher, Bishop of Dudley and board member of the Human Tissue Authority

Everyone is welcome!

Lent Events

This year, Lent begins on Wed 1 March.

To mark the beginning of Lent we’ll be holding three Ash Wednesday services across our family of churches – hopefully there will be time to suit you!

10:00Upton
18:00Hanley Castle
19:30Earls’ Croome

 

 

We’re also going to be running two lent courses this year, one on a Monday morning and the other on a Monday lunchtime.

The Monday morning course will run at 10am, in Naunton, at the home of Richard Rand (see the calendar for details.)

The Monday lunchtime course will run at 12:30pm in Welland, at the home of Linda Bedford (again see calendar for details). Linda will provide lunch as part of this.

Each session will be exploring big topics of life, what we truly value about it, and how happiness can ultimately be found.

 

  • Session 1 The Good God
  • Session 2 The Trustworthy God
  • Session 3 The Generous God
  • Session 4 The Liberating God
  • Session 5 The Fulfilling God
  • Session 6 The Life-Giving God
  • Session 7 The Joyful God

To enable us to squeeze a 7-part course into the six weeks of Lent, we’ll probably run session 7 on Tuesday 11 April (details to be confirmed).

For a taster of the materials we’ll be using, click the video link here:

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