Updated February 11, 2016 (first published February 10, 1996; enlarged May 11, 2006) (David Cloud, Fundamental Baptist Information Service, P.O. Box 610368, Port Huron, MI 48061, 866-295-4143, email@example.com)
The Greek Received Text was the basis for all of the Protestant and Baptist Bibles until the late 19th century, and there are several slightly varying editions. Erasmus published five editions (1516, 1519, 1522, 1527, 1535). Robert Stephanus published four (1546, 1549, 1550, 1551). Theodore Beza published at least four independent editions (1556, 1582, 1688-89, 1598). The Elziver family printed two editions (1624, 1633).
In 1881 Frederick Scrivener, under contract to the Cambridge University Press, published the Greek text underlying the King James Bible. This edition of the Received Text has been republished many times, most recently by the Trinitarian Bible Society and by the Dean Burgon Society. It conforms to the KJV.
Note the following important facts on this matter:
1. The differences between the various editions of the Greek Received Text are extremely slight and cannot be compared to the differences found in the Alexandrian manuscripts.
According to Scrivener’s extensive comparisons, there are 252 places in which the Erasmus, Stephanus, Elzevir, Beza, and Complutensian Polyglot disagree sufficiently to affect the English translation. The 3rd edition of Stephanus and the 1st edition of Elzevir differ only 19 times in Mark. The editions of Beza differ from the 4th edition of Stephanus only 38 times in the entire New Testament.
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February 10, 2016 (David Cloud, Fundamental Baptist Information Service, P.O. Box 610368, Port Huron, MI 48061, 866-295-4143, firstname.lastname@example.org)
The following is slightly enlarged from The Glorious History of the King James Bible, available from Way of Life Literature in print and eBook editions, www.wayoflife.org --
John Rogers (1500-1555) is the translator and publisher of the Matthew’s Bible of 1537.
It was so called because Rogers’ pen name, “Thomas Matthew,” appears on the title page. It is thought to stand for the apostles Thomas and Matthew (Mat. 10:3).
Christopher Anderson, in Annals of the English Bible, says that it was Bible translator William Tyndale who influenced Rogers to examine the Scriptures, which led to his conversion to Christ and his rejection of Roman Catholicism.
Cambridge educated, Rogers moved to Antwerp in 1534, while Tyndale was there, to become a chaplain to the English merchantmen. He arrived the year before Tyndale was arrested and imprisoned.
In 1547, Rogers returned to England. King Henry VIII had died, and his son Edward VI, who was sympathetic to the Reformation, was on the throne.
For the Matthew’s Bible, Rogers used the Tyndale New Testament and those portions of the Old Testament that Tyndale had completed (Genesis to 2 Chronicles, plus Jonah). For the rest of the Old Testament he revised the Coverdale Bible. In some places, such as the opening chapters of Job, he made a fresh translation.
The Matthew’s Bible was intended for serious study. It had a collection of biblical passages constituting “An Exhortation to the Study of the Holy Scripture.” The initials “J.R.” appearing at the end indicate that this was his work. The Matthew’s had a summary of Bible doctrine adapted from Jacques Lefevre’s French Bible of 1534. It had an alphabetic concordance to Bible subjects, translated from Robert Olivetan’s French Bible of 1535. And it had more than 2,000 marginal explanatory notes and many cross-references.
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Though the late Jerry Falwell (1933-2007) claimed to be a fundamental Baptist, he was a groundbreaking ecumenist who helped pave the way for the creation of the end-time, one-world harlot “church.”
In a sermon preached in Evansville, Indiana, on December 12, 1978, Falwell said, “I believe God has called us in this last quarter of the 20th century to bring respectability to fundamentalism” (cited from Don Jasmin, Why Do Fundamental Schools Go Apostate, 2007, p. 171).
That was the same unscriptural pragmatic objective that was announced at the founding of the New Evangelical movement in the late 1940s. When Christianity becomes respectable in the sight of this sin-cursed world, it has left its biblical moorings. The Lord Jesus Christ is Almighty God, but He wasn’t respected when He came into the world 2,000 years ago, and He is not respected by the world today.
One of Falwell’s first concrete steps toward compromise was in the late 1970s when he decided that he needed to influence politics, and toward that end he formed the Moral Majority.
In the 1960s Falwell had rightly said, “Nowhere are we commissioned to reform the externals. We are not told to wage wars against bootleggers, liquor stores, gamblers, murderers, prostitutes, racketeers, prejudiced persons or institutions, or any other existing evil as such. I feel that we need to get off the streets and back into the pulpits and into our prayer rooms” (“TV Evangelist Jerry Falwell Dies at 73,” USA Today, May 15, 2007).
By the late 1970s Falwell had made an 180 degree turn with the formation of the Moral Majority. By 1986 the organization had 500,000 active..
The Friday Church News Notes is designed for use in churches and is published by Way of Life Literature’s Fundamental Baptist Information Service. Unless otherwise stated, the Notes are written by David Cloud. Of necessity we quote from a wide variety of sources, though this does not imply an endorsement.
ISRAEL APPROVES INTEGRATED PRAYER SITE AT WESTERN WALL (Friday Church News Notes, February 5, 2016, www.wayoflife.org, email@example.com, 866-295-4143) - Prime Minister Benjamin Netanyahu’s government has announced a plan to build a new worship site at the Western Wall that will accommodate both sexes. Currently there are segregated worship areas at the Wall, a large one for men and a smaller one for women, with the sections divided by a wall. For years, the Women of the Wall organization, which represents the “liberal streams of Judaism,” has been demonstrating for mixed-sex prayer. In Herod’s Temple women were restricted to the Court of the Women. It was also called the Middle Court, because it was between the Court of the Gentiles and the Court of Israel which was for Jewish men. The synagogues were also traditionally divided into men’s and women’s sections until recent times when the more liberal ones integrated worship. The Israeli government plans to build a mixed-sex worship area to the south of the existing worship areas in a place currently occupied by an archaeological dig. The Western Wall Plaza was built in 1967 immediately following the Six-Day War when Israel gained access to eastern Jerusalem. The area of the plaza near the Wall, known as the lower plaza, functions as a synagogue.
THE ANCIENT BABYLONIANS’ “FANCY MATH” (Friday Church News Notes, February 5, 2016, www.wayoflife.org, firstname.lastname@example.org, 866-295-4143) - Recent research by astrophysicist Mathieu Ossendrijver, using ancient tablets at the British Museum, has found that from about 1800 BC the Babylonians used a “complex geometrical model that..
Updated and enlarged February 4, 2016 (first published October 28, 2008) (David Cloud, Fundamental Baptist Information Service, P.O. Box 610368, Port Huron, MI 48061, 866-295-4143, email@example.com)
The following is excerpted from our book CONTEMPLATIVE MYSTICISM: A POWERFUL ECUMENICAL BOND. Contemplative mysticism, which originated with Roman Catholic and Greek Orthodox monasticism, is permeating every branch of Christianity today, including the Southern Baptist Convention. In this book we document the fact that Catholic mysticism leads inevitably to a broadminded ecumenical philosophy and to the adoption of heresies. For many, this path has led to interfaith dialogue, Buddhism, Hinduism, universalism, pantheism, panentheism, even goddess theology. One chapter is dedicated to exposing the heresies of Richard Foster: “Evangelicalism’s Mystical Sparkplug.” We describe the major contemplative practices, such as centering prayer, visualizing prayer, Jesus Prayer, Lectio Divina, and the Labyrinth. We look at the history of Roman Catholic Monasticism, beginning with the Desert Fathers and the Church Fathers, and document the heresies associated with it, such as its sacramental gospel, rejection of the Bible as sole authority, veneration of Mary, purgatory, celibacy, asceticism, allegorical interpretation of Scripture, and moral corruption. We examine the errors of contemplative mysticism, such as downplaying the centrality of the Bible, ignoring the fact that multitudes of professing Christians are not born again, exchanging the God of the Bible for a blind idol, ignoring the Bible’s warnings against associating with heresy and paganism, and downplaying the danger of spiritual delusion. In the Biographical Catalog of Contemplative Mystics we look at the lives and beliefs of 60 of the major figures in the contemplative movement, including Benedict of Nursia, Bernard of Clairvaux, Brother Lawrence, Catherine of Genoa, Catherine of Siena, Dominic, Meister Eckhart, Francis of Assisi, Madame Guyon, Hildegard of Bingen, Ignatius of Loyola, John of the Cross, Julian of Norwich, Thomas Keating, Thomas a Kempis, Brennan Manning, Thomas Merton, Henri Nouwen, Basil Pennington, John Michael Talbot, Teresa of Avila, Teresa of Lisieux, and Dallas Willard. The book contains an extensive index. 482 pages, $19.95
This title is also available in an e-book format at our online catalog at www.wayoflife.org
Way of Life Literature, 866-295-4143, firstname.lastname@example.org, www.wayoflife.org
The contemplative mysticism that is permeating evangelicalism is a bridge to the New Age. It has been called the “Western bridge to Far Eastern spirituality” (Tilden Edwards, Spiritual Friends, p. 18).
In a 2005 interview Tony Campolo said:
“I got to meet the head of the Franciscan order. I met him in Washington. He said let me tell you an interesting story. He told me about one of their gatherings, where they bring the brothers of the Franciscan order together for a time of fellowship. About eight years ago they held it in Thailand and out of courtesy, they really felt they needed to show some graciousness to the Buddhists, because they were in a Buddhist country. So they got Buddhist theologians together and Franciscan theologians together and sent them off for three days to talk and see if they could find common ground. They also took Buddhist and Franciscan monastics and sent them off together to pray with each other. On the fourth day they all reassembled. The theologians were fighting with each other, arguing with each other, contending there was no common ground between them. The monastics that had gone off praying together, came back hugging each other. IN A MYSTICAL RELATIONSHIP WITH GOD, THERE IS A COMING TOGETHER OF PEOPLE WHERE THEOLOGY IS LEFT BEHIND AND IN THIS SPIRITUALITY THEY FOUND A COMMONALITY” (“On Evangelicals and Interfaith Cooperation,” Cross Currents, Spring 2005).
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