foreigngirl said:
well, some liberal theologians beleive that some books are not written by the authors that we usually beleived. There is translation mistakes in the texts, too. So, it still brings us to think - what IS correct in the Bible that we read today?
This is nothing new. You are simply stating something that has been well known for quite some time. Why do you think there are so many versions (translations) of the bible? Some are generally accepted to be more accurate than others, but it still illustrates the potential for variation. That doesn't mean it (as a whole) should be disregarded as false...
foreigngirl said:
well, some liberal theologians beleive that some books are not written by the authors that we usually beleived.
Again, nothing shocking here... Who is to say that one person's account of history is better/worse than someone elses'? We can't know that for sure, but that doesn't automatically imply that what has been portrayed is inaccurate... especially when there are several manuscripts, obviously not written by the same person, but they all portray the same thing. Typically, several different, yet identical (or close), accounts of the same events only validate the events even more... not detract from their authenticity.
The following is taken from:
http://debate.org.uk/topics/history/bib-qur/bibmanu.htm
A further criticism concerns whether the copies we possess are credible. Since we do not possess the originals, people ask, how can we be sure they are identical to them? The initial answer is that we will never be completely certain, for there is no means at our disposal to reproduce the originals. This has always been a problem with all known ancient documents. Yet this same question is rarely asked of other historical manuscripts which we refer to constantly. If they are held to be credible, let's then see how the New Testament compares with them. Let's compare below the time gaps for the New Testament documents with other credible secular documents.
There were several historians of the ancient world whose works are quite popular. Thucydides, who wrote History of the Peloponnesian War, lived from 460 BC to 400 BC. Virtually everything we know about the war comes from his history. Yet, the earliest copy of any manuscripts of Thucydides' work dates around 900 AD, a full 1,300 years later! The Roman historian Suetonius lived between AD 70 to 140 AD. Yet the earliest copy of his book The Twelve Caesars is dated around AD 950, a full 800 years later. The chart below reveals the time gaps of these and other works from the ancient world and compares them to the earliest New Testament manuscripts (taken from McDowell 1972:42, & Bruce 1943:16-17).
What one notices almost immediately from the table is that the New Testament manuscript copies which we possess today were compiled very early, a number of them hundreds of years before the earliest copy of a secular manuscript. This not only shows the importance the early Christians gave to preserving their scriptures, but the enormous wealth we have today for early Biblical documentation.
What is even more significant however, are the differences in time spans between the original manuscripts and the copies of both the biblical and secular manuscripts. It is well known in historical circles that the closer a document can be found to the event it describes the more credible it is. The time span for the biblical manuscript copies listed above are all within 350 years of the originals, some as early as 130-250 years and one even purporting to coexist with the original (i.e. the Magdalene Manuscript fragments of Matthew 26), while the time span for the secular manuscript copies are much greater, between 750-1,400 years! This indeed gives enormous authority to the biblical manuscript copies, as no other ancient piece of literature can make such close time comparisons.
Because of its importance to our discussion here a special note needs to be given to the Magdalene Manuscript mentioned above. Until two years ago, the oldest assumed manuscript which we possessed was the St. John papyrus (P52), housed in the John Rylands museum in Manchester, and dated at 120 AD (Time April 26, 1996, pg.8). Thus, it was thought that the earliest New Testament manuscript could not be corroborated by eyewitnesses to the events. That assumption has now changed, for three even older manuscripts, one each from the gospels of Matthew, Mark and Luke have now been dated earlier than the Johannine account. It is two of these three findings which I believe will completely change the entire focus of the critical debate on the authenticity of the Bible. Let me explain.
The Lukan papyrus, situated in a library in Paris has been dated to the late 1st century or early 2nd century, so it predates the John papyrus by 20-30 years (Time April 26, 1996, pg.8). But of more importance are the manuscript findings of Mark and Matthew! New research which has now been uncovered by Dr. Carsten Thiede, and is published in his newly released book on the subject, the Jesus Papyrus mentions a fragment from the book of Mark found among the Qumran scrolls (fragment 7Q5) showing that it was written sometime before 68 AD It is important to remember that Christ died in 33 AD, so this manuscript could have been written, at the latest, within 35 years of His death; possibly earlier, and thus during the time that the eyewitnesses to that event were still alive!
The most significant find, however, is a manuscript fragment from the book of Matthew (chapt.26) called the Magdalene Manuscript which has been analysed by Dr. Carsten Thiede, and also written up in his book The Jesus Papyrus. Using a sophisticated analysis of the handwriting of the fragment by employing a special state-of-the-art microscope, he differentiated between 20 separate micrometer layers of the papyrus, measuring the height and depth of the ink as well as the angle of the stylus used by the scribe. After this analysis Thiede was able to compare it with other papyri from that period; notably manuscripts found at Qumran (dated to 58 AD), another at Herculaneum (dated prior to 79 AD), a further one from the fortress of Masada (dated to between 73/74 AD), and finally a papyrus from the Egyptian town of Oxyrynchus. The Magdalene Manuscript fragments matches all four, and in fact is almost a twin to the papyrus found in Oxyrynchus, which bears the date of 65/66 AD Thiede concludes that these papyrus fragments of St. Matthew's Gospel were written no later than this date and probably earlier. That suggests that we either have a portion of the original gospel of Matthew, or an immediate copy which was written while Matthew and the other disciples and eyewitnesses to the events were still alive. This would be the oldest manuscript portion of our Bible in existence today, one which co-exists with the original writers!
What is of even more importance is what it says. The Matthew 26 fragment uses in its text nomina sacra (holy names) such as the diminutive "IS" for Jesus and "KE" for Kurie or Lord (The Times, Saturday, December 24, 1994). This is highly significant for our discussion today, because it suggests that the godhead of Jesus was recognised centuries before it was accepted as official church doctrine at the council of Nicea in 325 AD There is still ongoing discussion concerning the exact dating of this manuscript. However, if the dates prove to be correct then this document alone completely eradicates the criticism levelled against the gospel accounts (such as the "Jesus Seminar") that the early disciples knew nothing about Christ's divinity, and that this concept was a later redaction imposed by the Christian community in the second century (AD).
We have other manuscript evidence for the New Testament as well:
(3) Versions or Translations:
Besides the 24,000 manuscripts we have more than 15,000 existing copies of the various versions written in the Latin and Syriac (Christian Aramaic), some of which were written as early as 150 A.D., such as the Syriac Peshitta (150-250 A.D.) (McDowell 1972:49; 1990:47).
Because Christianity was a missionary faith from its very inception (Matthew 28:19-20), the scriptures were immediately translated into the known languages of that period. For that reason other written translations appeared soon after, such as Coptic translations (early 3rd and 4th centuries), Armenian (400 A.D.), Gothic (4th century), Georgian (5th century), Ethiopic (6th century), and Nubian (6th century) (McDowell 1972:48-50). The fact that we have so many translations of the New Testament points to its authenticity, as it would have been almost impossible, had the disciples or later followers wanted to corrupt or forge its contents, for them to have amassed all of the translations from the outlying areas and changed each one so that there would have been the uniformity which we find witnessed in these translations today.
(4) Lectionaries:
The practice of reading passages from the New Testament books at worship services began from the 6th century, so that today we have 2,135 lectionaries which have been catalogued from this period (McDowell 1972:52). If there had been a forgery, they too would have all had to have been changed.
(5) Early Church Father's Letters:
But possibly the greatest attestation for the authority of our New Testament are the masses of quotations taken from its pages by the early church fathers. Dean Burgon in his research found in all 86,489 quotes from the early church fathers (McDowell 1990:47-48; 1991:52). In fact, there are 32,000 quotations from the New Testament found in writings from before the council of Nicea in 325 A.D. (Mcdowell Evidence, 1972:52). J. Harold Greenlee points out that the quotations of the scripture in the works of the early church writers are so extensive that the New Testament could virtually be reconstructed from them without the use of New Testament manuscripts.
Sir David Dalrymple sought to do this, and from the second and third century writings of the church fathers he found the entire New Testament quoted except for eleven verses (McDowell 1972:50-51; 1990:48)! Thus, we could throw the New Testament manuscripts away and still reconstruct it with the simple help of these letters. Some examples of these are (from McDowell's Evidence..., 1972 pg. 51):
Clement (30- 95 A.D.) quotes from various sections of the New Testament.
Ignatius (70-110 A.D.) knew the apostles and quoted directly from 15 of the 27 books.
Polycarp (70-156 A.D.) was a disciple of John and quoted from the New Testament.
Thus the manuscript evidence at our disposal today gives us over 24,000 manuscripts with which to corroborate our current New Testament. The earliest of these manuscripts have now been dated earlier than 60-70 A.D., so within the lifetime of the original writers, and with an outside possibility that they are the originals themselves. On top of that we have 15,000 early translations of the New Testament, and over 2,000 lectionaries. And finally we have scriptural quotations in the letters of the early Church fathers with which we could almost reproduce the New Testament if we so wished. This indeed is substantial manuscript evidence for the New Testament.
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