OPEN BIBLE PDF

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There Is No Preview Available For This Item. This item does not appear to have any files that can be experienced on computerescue.info The Open Bible, New King James Version The Holy Bible - New Testament - King James Version Bible: The Story of the King James Version And, the Open Bible Manual provides minimum guidelines for church bylaws that safeguard spiritual, legal, and relational boundaries for the purpose, structure.


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NOTES ON TODAY'S SERVICE. Lord, keep us mindful of the Judgment! He will come to judge the living and the dead. We confess it every. OPEN BIBLE STUDY: GOD'S PLAN OF SALVATION. This study guide is prepared for those who believe that Jesus Christ is the Son of God and that the Bible is. The study Bible that gets you quickly and fully into the Word. Find what you need! The Open Bible, New King James Version is designed for the hungry reader.

While new critical editions of the ancient Hebrew and Greek texts are protected by copyright, there are no licensing fees to the ancient authors and editors of these influential texts.

Better still, there seems to be an insatiable appetite for new editions of the Bible, as Timothy Beal documented in a recent monograph. According to the Wycliffe Bible translation organization, by late the Bible had been translated into more than 2, languages.

Rather than edit that address for this volume, I want to take the conversation somewhat further than I did in , or indeed in the final chapter of that book. Before starting on that exploration, it may be helpful to summarize the key points from the earlier work. The core question for that address could be stated quite simply: How can we use the Bible with confidence in our kind of world?

No doubt the proposals I will make in this chapter will not commend themselves to religious traditionalists, whether Catholic or Evangelical or charismatic. It is possible that some of my suggestions will be attractive to people of other religious communities, as well as to atheists and agnostics.

However, my intention is to engage in a conversation with other religious progressives, and specifically progressive Christians. The kind of world we inhabit has become no less complex in the few years since I wrote the earlier essay. We continue to find ourselves drawn by the future and restrained by the past.

The immediate present and the imminent future are characterized by the interplay of profound and open-ended changes in the way that we understand the 1 Beal, The Rise and Fall of the Bible. See: wycliffe.

As described in my address at the Common Dreams conference in ,5 these changes include a new cosmology, a new anthropology, a new vision of society, and a new spirituality. Those profound changes are partly impacted by new technologies, and they are all experienced under the shadow of a new apocalypticism that despairs of our survival on this fragile planet and anticipates a tragic end to our aspirations.

We have good reasons to despair, but we also have good reasons to be optimistic. One of the questions that fascinates me is how religion feeds into that complex set of realities, and whether the Bible functions to promote justice or oppression.

I followed my brief analysis of these complexities with a very short discussion of the kinds of churches I expect to see in our communities over the next few decades. The only significant change in the scenarios I sketched in concern the possibility of radical reform within the Roman Catholic church following the election of Pope Francis.

Like Mikhail Gorbachev in the Soviet Union, Francis finds himself presiding over an authoritarian system that is in urgent need of reform and renewal. Many—but not all—of his actions and pronouncements during the first six months or so of his pontificate have given hope to progressives within the Catholic tradition and beyond.

It remains to be seen how this, the renewal process within the largest of all Christian denominations will unfold, and what impact this might have on the fortunes of those Evangelical and Pentecostal expressions of Christianity that currently seem to be enjoying the ascendancy.

In the middle section of my address at Common Dreams, I turned to the question of what kind of a future for the Bible might be imagined in such a world and among these kinds of churches. The issues considered at the time included technology, the canon, biblical authority, participation in Bible reading, the cultural impact of the Scriptures, as well as questions of access, justice, and subversion.

In many ways this current essay will focus in more detail on many of these questions, and—in particular— on the question of an open canon as the key to the future of the Bible. The final section of my previous essay on these topics outlined some ways in which religious progressives might reclaim the Bible.

I hope the current essay will contribute to the reclaiming of the Bible by religious progressives, and also offer some new options for the Christian Scriptures to contribute to the well-being of all life on our planet. At first glance this runs counter to much Christian practice over the years, during which time access to the Eucharistic altar-table has been controlled and restricted by the religious powers- that-be.

Yet that in itself may serve to substantiate the point I am making. It is because of the centrality of the table within our experience of Christian community, that access 5 Ibid. In recent historical Jesus research there has been a rediscovery of the importance of open table fellowship within the practice of Jesus and his earliest followers. They were people of the table, and the table was open to anyone wishing to participate in the life of the community. To abuse the egalitarian openness of that table was to desecrate the body of the Lord 1 Cor and to show contempt for the church v.

What we find in the New Testament is a description of early Christian communities as intimate circles, with open boundaries. These were inclusive communities in which traditional barriers and divisions ceased to have significance.

There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. Gal In the discussion that follows, I want to claim that inclusive character of the earliest Christian communities as a basis for reimagining the Bible in a more open and inclusive way.

An open Bible seems highly appropriate for a religious community whose life centres on an open table. Cracks in the Canon Before considering some proposals for an open Bible, it is necessary to consider the bibles that we already have.

While most people of faith and many more people beyond the 7 See Crossan, The Historical Jesus, especially — Christian community think otherwise, the reality is that the concept of a single Bible is an exercise in self-delusion. Most Christian communities are complicit in this deception, as it does not serve their needs for control over their members to acknowledge that we have many bibles.

The collection of biblical documents that most people in the West have in mind when the Bible is mentioned is a quite recent configuration of the Bible from the time of the Protestant Reformation in Europe. This is not the ancient Bible of an undivided church, but simply one variant among others.

Yet that is the form of the Bible known to most westerners and taken for granted in most discussions about the Bible. I do not recognize any particular authority for that recent configuration of the Bible over other more ancient arrangements. There are a number of ways in which the existing diversity of the Christian Bible overturns popular assumptions about the antiquity and canonical integrity of the familiar Western Bibles.

One of the challenges is a result of European military and political interventions in the Middle East during the nineteenth and twentieth centuries. As the Ottoman Empire began to crumble, European powers competed for spheres of influence from Egypt and the Gulf to Palestine and Lebanon.

Napoleon invaded Egypt and unsuccessfully besieged Acre in northern Palestine. The British created a Protestant bishopric in Jerusalem, and began to encourage Jewish migration in a misguided plan to create a pro-British Jewish community in Palestine.

Due to its dry climate and the presence of a substantial Christian population in antiquity, Egypt proved to be a rich source for ancient papyrus documents. This had been identified in by the Italian naturalist Vitaliano Donati, but in Constantine Tischendorf, a German biblical scholar, took a large portion of the codex to Europe.

It was only late in the nineteenth century that Evangelical editions of the KJV began to exclude these books, partly to save printing costs and partly due to the Protestant principles of the British and Foreign Bible Society whose charter prevented them from distributing copies of the Bible that included the Apocrypha.

See Bruce, The Canon of Scripture, 12 The British government was also responding to pressure from English Evangelicals such as Lord Shaftsbury, who believed that the Jewish people needed to be restored to the Land of Israel as a precondition for the return of Jesus Christ.

This Jewish restoration movement within certain Evangelical circles in Britain would eventually contribute to the formation of the Zionist Congress by Theodor Herzl in and, even more significantly, to the publication of the Balfour Declaration in Codex Sinaiticus is now just one of many codices, lectionaries and manuscripts that have been recovered during the past two centuries.

Collectively, this rich trove of sacred documents establishes beyond doubt that there was far more diversity in the forms of Scripture accepted among the ancient churches than had been realized. In the ancient world there was no such thing as a single original version, since every hand- written copy was an original document.

We have come to realize that while there were quality control processes to authenticate copies and validate authorship, what we possess in our diverse set of several thousand biblical manuscripts is evidence for the reception history of the Bible, rather than evidence for the textual history of an individual passage.

We are now more aware than ever before of the literary dimensions of the biblical text, the intertextual relationships within and beyond the canon, and to the significance of the context of the reader for the meaning of the Bible.

As a written text the Bible is always susceptible to the hermeneutical strategies of the reading communities that hold it sacred, even when the contents of the Bible are standardized. Of course, standardisation of the biblical texts is precisely what we do not have, and especially with the explosion of translations and niche editions in the last few decades. Then there is the Greek Bible, effectively unchanged in canonical form and content, since the days when the ink on Codex Sinaiticus was still wet.

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When it comes to the Old Testament, of course, the Jewish Bible, the Tanakh, trumps all of these ancient versions. In his study of Ezekiel, Crane demonstrates that the primary value of these textual variants is not their contribution to our knowledge of the original form of the document.

Rather, these variations indicate how the biblical text was received and interpreted in different historical communities over time. The most significant differences between these versions of the Bible are the variations in the books that are included in the canon of the respective religious communities.

The most accessible example of this diversity is the New Oxford Study Bible edition of the New Revised Standard Version,16 which carefully sets out the differences in the OT canon between different mainstream Christian communities.

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While rarely noted, it also represents a significant change to the biblical text when the twenty-two books of the Jewish Bible—a total that matches the number of letters in the Hebrew alphabet— are re-arranged to form the Christian OT. When this happens more than the numerical cosmic significance is lost. For most Christian readers of the Bible, Daniel is a prophetic text, but for Jewish readers Daniel is not one of the Prophets, but among the Writings. Another crack in the perception of a canonical uniformity is represented by the ancient tradition of readings passages from other sacred texts alongside biblical texts in the daily liturgical practices of clergy and religious.

The Book of Hours, together with the Breviary from which it was developed to provide a devotional aid for pious laity, demonstrates a continuous tradition over more than a thousand years, in which the biblical texts are supplemented by readings, hymns, and prayers from a variety of sources.

This tradition continues in the spiritual practices of many contemporary Christians who have access to a variety of print and online resources.

People are reading far more widely than is often realized, but this sometimes becomes evident when the time comes to arrange a funeral or a wedding service. At such times there are often requests for non-biblical spiritual readings to be included in the liturgy due to their significance to the family, to the deceased, or to the couple.

While they have no formal recognition within any Christian communities, these writings serve as sacred texts for many Christians and may be more influential than many parts of the Bible.

The book itself was once leading-edge technology, and the early Christians were early adopters of the technological innovation involved in the shift from scrolls to the codex.

The invention of the printing press by Johannes Gutenberg around was to unleash another spiritual revolution in the form of the Protestant Reformation as mechanical reproduction of texts made the Bible widely available and at low cost.

More recent innovations that impacted on the Bible have included radio, film, and television—not to mention computers, the Internet, and mobile digital devices. An impressive digital equivalent is provided by the Divine Office app www. We have seen that the Bible is not as singular and uniform a collection of religious texts as is commonly assumed.

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Was the reason for speaking of being as 4. Does Paul, in 1 Corinthians 7: Was the reason Paul gave for allowing Is the word divorce mentioned in verses 10 every man and woman to have a spouse so they and 11 of 1 Corinthians 7? In view of what we have learned from 6. Did Paul indicate that some do not have Deuteronomy Was the apostle speaking to the In view of the fact that the command to Does verse 28C explain why Paul gave celibacy?

Does Paul address virgins verses unreasonable to conclude that Paul is addressing and give his advice that it would be better to couples that have merely separated, rather than continue in that state?

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In view of the fact that Paul is dealing with Would the requirement for priests to marry a command for all time? Were all men forbidden to marry a woman source 7. Is it good hermeneutics to hold to a Lesson No. Prv or present marriage? Is imposing celibacy on the innocent 2. Was either of the men in the above After the divorce, was God still married example forbidden to have a marriage? Hos 2: In view of the fact that 3, people were adultery, allowed to marry again? When writing to the Romans was Paul right to have a marriage, are the actions of addressing people who knew the Law?

Source 14 Does the apostle Paul give any hint in any of his writings that a divorce must be for Did Paul speak of death as ending a In view of the teaching of Paul, regarding marriage and the marriage law that was who may have a spouse, can you now be open binding to illustrate the death of the Jewish to the possibility that Jesus may not have Law, which would no longer be binding?

Did Paul say Jews those who knew the those where were merely separated? Consider the two scenarios below: Are the Jews who come to Christ married from her husband, but not legally to him?

Romans 7: She marries another man. Both commit adultery. She marries must we conclude that Jesus commits adultery another man. If God had forbidden Israel to marry certificate of divorce? If Jesus did not deal with the problem noted above, can we conclude that the men If one argued that Israel Jews have been who could have more than one wife who divorced and therefore not eligible to marry sent out a wife to make it on her own Christ would such teaching be accurate? Mark If a teacher or elder today does the same thing in principle as Paul was speaking of in the text noted above, is the teacher or elder guilty of the sin of which Paul spoke?

Did the Jews try to ensnare Jesus in his words?

Luke Does Deuteronomy Since the Jews did not charge that Jesus allows the woman to marry another? Did Jesus live a life free from sin? If Jesus had taught things contrary to the Can a valid argument be made by asking Law of Moses, which would have been sinful, a question, such as the one above? Did the Jews think Jesus had the right to Since Jesus was addressing the Jews Under the law that was in effect while specifically regarding their sin, is it reasonable Jesus lived, were the Jews allowed to have to conclude that his teaching did not apply to more than one wife?

If one today commits the sin Jesus Before Jesus said anything about Jewish Were the Jewish men commanded to give refused to allow them to have a marital the bill of divorcement to the women whom relationship? Several trusted Does the fact that some translators, married another? If a man married a woman who had not [All versions and all translators are fallible.

Since Jesus may not have been talking about the legal procedure known as divorce, In view of the idea that a woman sent away Did the disciples think Jesus was saying in which case she would receive a bill of marriage is not good?

Is it reasonable to think that the disciples concluded that it would be better not to marry a Since it is apparent that a woman may be wife from gk. It can set people free to resume or reinvent their lives, or it can embroil individuals and families in a never-ending cycle of abuse. The intent of rabbinic 1 Judaism was to ensure a tolerable disengagement.

Regrettably, the current implementation of the halakhic Definition of Prejudice: Jewish legal system does not meet that minimal standard.

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And in some cases it does work. And when she is departed out of his 1. And while rabbinic law established that there 2. He must initiate, author, and Biblical hermeneutics is the science of knowing give the document to her.

She receives it and only then is free to resume control. This is the this male prerogative becomes the means for extortion, purpose of biblical hermeneutics - to help us to vengeance and affliction--certainly not a biblical ideal. In the course of the Bible. The rabbis were aware of and sensitive to women's Jewish Women in Chains vulnerability. A Jewish divorce requires a get, a by Norma Baumel Joseph document that a man freely gives to his wife and she must voluntarily accept.

Without this document neither partner [In discussion with brethren on a certain list may remarry according to Jewish law. Today, this affects Conservative, Orthodox and all Israeli Jews. It was truly when there are insurmountable problems. In But throughout Israel and in the Orthodox community outside of Israel, the pattern of insisting on doing some internet surfing I ran across an the biblical directive has left too many women agunot.

The term practiced today. Recently, popular usage has expanded the term to apply to all cases of women who are unable to not married: The problems for women within this system are b: Procedurally dependent on her husband and on a Webster rabbinic court, her future children also become pawns in this tug of war.

If a woman without a get gives birth, her 5 newborn children will be considered the product of an adulterous union and hence be categorized as mamzerim, Different Versions of 1 Cor. There is no remedy. To be sure, both a man and a woman can be Waymouth found guilty of adultery, but the category depends on the Or if she has already left him, let her marital status of the woman only.

The applicable result is either remain as she is [separated, that the woman suffers the most from an incomplete r. The irony is that if the Jewish process of divorce was established to set one free, even to encourage Montgomery remarriage, the current reality is one in which the process Or if she has already left him let itself has created a group of people who are not free.

And her either remain as she is, or be the numbers and problems are increasing--but the reconciled to him , and also that a numerical dimensions of this issue should not become the husband is not to put away his wife.

Our social activism should not become a matter of counting heads. Where there is New Life Bible injustice, we are commanded to pursue justice.

I but if she does leave him, she should personally know many silenced women suffering the fate not get married to another man.

It of an anchored life. Their stories, not their numbers, are our call to action.Crossan, J. When writing to the Romans was Paul right to have a marriage, are the actions of addressing people who knew the Law?

Under the Law of Moses, could a Jewish member you respect most? Tanakh: The Holy Scriptures. Pietersma, Albert, and Benjamin G. In view of the teaching of Paul, regarding marriage and the marriage law that was who may have a spouse, can you now be open binding to illustrate the death of the Jewish to the possibility that Jesus may not have Law, which would no longer be binding?

In the past, editions of the Bible have been created to serve—and to control—a particular religious community or—in the case of a project such as the New International Version—to serve the needs of a niche market that crosses denominational boundaries.

It was only late in the nineteenth century that Evangelical editions of the KJV began to exclude these books, partly to save printing costs and partly due to the Protestant principles of the British and Foreign Bible Society whose charter prevented them from distributing copies of the Bible that included the Apocrypha.

However, he makes it quite house, to repudiate

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