The Logos Academic Blog
by Ryan Lytton
Wisdom and understanding are everywhere available but are nevertheless ostensibly rarely found. A student of the Word must be diligent in their search but there are least two problems in their way:
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This week, in remembrance of his death nearly one year ago, Lexham Press has been honoring the life and work of Larry Hurtado. An accomplished scholar and professor, Dr. Hurtado was the author of many books and articles, notably Honoring the Son (Lexham Press) and Destroyer of the Gods. On the Lexham Press blog, his colleagues remember his important contributions in textual criticism, christology, and Markan studies.
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Life in lockdown is exhausting. Planning, organising, and administering online teaching is sapping all the mental energy and time at the moment, while teaching is less rewarding than usual, without significant face-to-face interaction. (God so loved the world, that he did not Zoom us …).
Also the drama, frustration and anxiety caused by the news takes up so much mental and emotional space, that it is hard to think clearly and well. The result is that there is, for me at least, very little reading/research and no extended writing taking place at all.
On the plus side, the online world allows international interaction across continents without the hassle, pollution, and expense of travel. But if this goes on long, we will find ourselves with less and less to say to each other, and unable to make meaningful new scholarly relationships. An online conference is not a patch on the real thing!
John M. G. Barclay is the Lightfoot Professor of Divinity at Durham University.
by Prof Steve Walton
This list is aimed at providing a starter list for useful journal, book series, sources of book reviews, and online sources for journal articles. It’s not the last word, but hopefully it’s a useful guide into the forest of secondary literature in New Testament studies.1
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In this final post on Barth’s view of Scripture, I present a critique of the Evangelical interaction with Barth’s theology presented in the previous post. First, however, it is important to deal with the issue of Scripture being witness to the Word of God.
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Randy Leedy is known as the “NT Greek Guy” (that’s actually the name of his website) whose work in Greek sentence diagramming was previously published in Bibleworks. Although Bibleworks sadly no longer exists as a company, Randy’s work has found a new home in Logos Bible Software (did you know Logos 9 is out now?).
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In the last piece I presented Karl Barth’s ideas regarding revelation, the nature of the Word of God (both in its three-fold manifestations as well as its dual nature) and looking at the text christologically not christomonistically.
In this article, I offer a brief review of Evangelical scholarship’s critiques of Barth’s ideas in anticipation of presenting arguments made against Barth’s positions in a fair and even way.
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Textual criticism is a hot topic among biblical scholars. The views on the discipline’s profitability span the extremes of being of crucial importance for serious scholarship and the opposing view of being hostile towards the revered doctrines of inerrancy and the sufficiency of Scripture.
Textual criticism of the Old Testament is perhaps a greater challenge than that of the New Testament due to the distance between the manuscripts extant and the proposed dates of authorship. However, this article seeks to show why text criticism is important for biblical scholars and exegetes of all persuasions.
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by Justin Eimers
One of the most challenging areas to speak about earnestly is our treatment of the Holy Scriptures. Within the Evangelical community, words like inerrancy and infallibility have been weaponized to intimidate and silence people who are asking simple questions of the text and the Christian community for its adherence to it.
Many Christians know little about these words or their meaning, and even fewer understand how a believer and a non-believer can read the same text and yet come away with entirely different understandings of it. For this, I think it is essential that we look to one of the most formidable theologians in the church’s long history named Karl Barth.
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Not long ago, a friend of mine was reading the Bible with his family. His kids had picked out some new Bibles – New Living Translations – so he brought home another copy he had at the office so they could all be on the same page. He started reading from John 1, but he didn’t get far before red flags began to fly. In verse 3 he read, “He [the Word] created everything there is.” Wait a minute, he thought. That goes against what I believe about creation and the distinctive roles of the members of the Trinity! The confusion only grew as his kids chimed in, “Daddy, that’s not what mine says!” (Their NLT said, “God created all things through him.”) My friend decided to check his Greek New Testament, and discovered that the word θεὸς did not even occur in this verse. What was going on here? Why were these two NLT versions so different from one another and from the other English versions he knew? And most importantly, do these differences reflect arbitrary translation choices, or are they theologically significant?
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