Contra Sola Scriptura

See also this.

The Psalms and Our Salvation with Father Patrick Reardon

When God Spoke Greek

Timothy Michael Law is a scholar interested in history, theology, and religion. Last month Oxford University Press published his book on the Septuagint, When God Spoke Greek: The Septuagint and the Making of the Christian Bible. I recently got the chance to talk with Law about his new book and the importance of the ancient Greek translation of the Old Testament to contemporary churches.

Where did your interest in the Septuagint begin?

One night in 2002, I was sitting with one of my best friends from college and seminary, Kyle McDaniel, and he threw (literally!) a big blue book at me from across the room. The book was Alfred Rahlfs’ handbook edition of the Greek Septuagint. We started talking about it, and both of us were uncertain whether we wanted to pursue more Hebrew or Greek, or more early Judaism or early Christianity in our graduate work. We loved all of it. We decided that one way to marry those interests was to study the Septuagint.

Why should today’s churches care about the Septuagint?

There are several reasons I think modern Christians should care about the Septuagint.

First, when a modern reader sees Paul quoting Isaiah, and then turns to Isaiah in an English translation, she notices the citation is different. Why? The Old Testament translation of almost every modern English version of the Bible is based on the Hebrew Bible, but the New Testament authors and the early Church most often used the Septuagint. Augustine and others throughout history even argued that if the New Testament authors used the Septuagint, the Church ought to affirm its authority as well. I unpack this in several chapters in the book.

Second, the Septuagint, and not the Hebrew Bible, explicitly shaped some early Christian theology. For example, it was the Septuagint version of Isaiah, not the Hebrew Bible’s version, that shaped the most theologically profound book in the history of Christianity, Paul’s Epistle to the Romans. The primacy of the Septuagint continues after the first century, and one could not imagine the development of orthodoxy without it. None of this would be terribly significant if the Septuagint were merely a translation of the Hebrew; however, the Septuagint in many places contains a different message. Sometimes the translators of the Septuagint created new meanings in their translations, but there is also another reason the Septuagint is often different.

An alternative, sometimes older, form of the Hebrew text often lies behind the Greek. When the Reformers and their predecessors talked about returning to the original Hebrew (ad fontes!), and when modern Christians talk about studying the Hebrew because it is the “original text,” they are making several mistaken assumptions. The Hebrew Bible we now use is often not the oldest form of the Hebrew text, and sometimes the Septuagint provides the only access we have to that older form.

Read the rest here.
HT: Dr. Tighe

A few recommendations...

From time to time I note some good posts on other web sites which I think are deserving of attention and a "bump." I thought I would pass along a few that I think are worth taking a look at.

Communion is like sex. Really. Read this amusing but very pointed discussion of the current mess in the Anglican Communion by Perry Robinson over at Energetic Procession As a side note check out the cartoon in the post that immediately followed the one linked. It's so funny in part because it's also so true.

Fr. Joseph Huneycutt has an interesting article up about Joel Osteen and the peculiar (and heretical) brand of so called prosperity theology and positive thinking which they push. I will refrain from commenting on the matter since anything I might write has probably already been posted over at Orthodixie.

The latest installments in "As the Orthodox World Turns" can be found over at Ben Johnson's Western Orthodoxy where we first find the announcement that the Greek Orthodox Archdiocese is going to be taking over the parishes of the Jerusalem Patriarchate (there are only a handful in N. America) in a deal worked out between the JP and the EP. OK... No big deal I am thinking. Just a little rearangement of the administrative furniture, right? Silly moi. The second part comes only a short while later and this is where the other shoe drops. Apparently the parishes in question are break offs from the Antiochian Archdiocese and were never canonicaly released. Met. Philip is more than slightly offended by the GOA's establishment of a Greek supervised Vicarate for Arab Orthodox Christians over whom they appear to have no canonical authority. Anyways you can read the whole sordid business at the links above. I will limit my own editorializing to an observation that where the subject is the extra-canonical jurisdictional infighting here in N. America it is my considered opinion, with all due respect to his office, that the Ecumenical Patriarchate's record over the last few decades suggests that he has been more a part of the problem than the solution.

Finally I recommend Fr. Stephen's excellent essay on an Orthodox approach to reading Scripture which can be found over at his blog Glory to God for All Things. In fairness I have to say that if I were going to give a bump on my own blog everytime I read something Fr. Stephen wrote that I was really impressed with, Ad Orientem would be reduced to a bill board for Fr. Stephen's blog. This is one of the few blogs I make a point of checking more or less daily.