RSC Blog Posts
POSTED BY: Millet
I was sitting in a Sunday School class once when the teacher began to address the issue of comparing ourselves to one another. He warned of the hazards of doing so and then added, “We should never compare ourselves or our situations in life to others. If you must compare yourself to someone, then compare yourself to Christ, for he is our Exemplar.” I reflected on that comment for quite a while that day and found myself thinking, “Oh, we should compare ourselves with Christ. Well, that certainly makes me feel better! From now on I will lay my deeds and my puny offerings next to his, and then I can really get (and stay) depressed.”
The fact is, comparing just doesn’t work. Period. We will either maintain a constant feeling of inadequacy or cultivate an inappropriate view of our own importance. Neither is healthy. Even some of Jesus’ chosen disciples were tempted to seek for positions of prominence, and the Master chastened them with the words, “Whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant” (Matthew 20:26–27; compare Mark 10:28–41). Jesus himself set the standard and abolished all forms of spiritual pecking orders when he, the greatest man to traverse earth’s paths, described his role as follows: “I am among you as he that serveth” (Luke 22:27).
Andy Stanley put this all into perspective when he asked: “When you die, do you get to go to heaven if your good deeds constitute 70 percent of your overall deeds? Or does 51 percent earn you a passing grade? . . . Or what if God’s holiness and perfection outweigh his mercy and he requires that 90 percent of our deeds be good? Or what if God grades on a curve and Mother Teresa skewed the cosmic curve, raising the bar for good deeds beyond what most of us are capable of?” (How Good Is Good Enough? 45–46.)
While for Latter-day Saints, salvation is a family affair, coming unto Christ by covenant and carrying out the will of God is an individual undertaking. When it comes to standing at the bar of judgment, a summary of our lives (including our good deeds) will not be placed alongside anyone else’s. We are baptized one by one, confirmed one by one, ordained one by one, set apart one by one, and endowed one by one. And even though we kneel in the house of the Lord opposite the love of our life in the highest ordinance this side of heaven, the keeping of temple covenants and ultimately the matter of being conformed to the image of Christ is accomplished one soul at a time. We are all in this together. No one of us is exempt from the examinations of mortality or receives a bye in the game of life. We’re here to do the best we can. The quest for spirituality doesn’t entail our being xeroxed into the image of another human, but rather the quest to have God, through his Holy Spirit, make you and me into all that he desires us to be. Through the years and after the Holy Ghost has fashioned our hearts, after the Lord has educated our consciences, after the Spirit has matured our judgment and enhanced our wisdom, then “when [Christ] shall appear we shall be like him, for we shall see him as he is” (Moroni 7:48; compare 1 John 3:1–2).
POSTED BY: holzapfel
In a recent blog, I outlined the story of the earliest New Testament manuscripts. Because no original text (autograph) has survived the ravages of time, scholars are attempting to reconstruct the texts through examining more than 5,700 Greek manuscripts (not copies of the original autographs and not even copies of copies of the originals). I also highlighted the fact that some material found in the King James Version (1611) came from manuscripts dating from a very late period (the best available at the time). Since 1611, much earlier copies of the New Testament manuscripts have been discovered, shedding important light on the transmission of the text, including insights on the corruption of the text (deletions and additions).
Regarding a famous passage in Luke 22, Bart D. Ehrman, author of The New Testament: A Historical Introduction to the Early Christian Writings (New York: Oxford University Press, 2008), argues that scribes added the detail that the Savior’s “sweat was as it were great drops of blood” (Luke 22:44). Ehrman states, “This image of Jesus ‘sweating blood’ . . . can be found in only one passage of the New Testament, Luke 22:43-44, and this passage is not present in our oldest and best manuscripts of the Gospel of Luke.” He continues, “It appears, in fact, to have been added to Luke’s account by scribes who wanted to emphasize Jesus’ full humanity and great human suffering. For these scribes, Jesus was not merely a divine being who could rise above the trials and tribulations of this life: he was human in every way and suffered the kind of agony any of us might suffer if we knew that we were soon to be subjected to a humiliating and excruciating death by crucifixion. While this appears to have been the scribes’ view of the suffering Jesus, it is not Luke’s” (491). Ehrman and other scholars speculate that this verse was introduced into the New Testament around the fifth century AD.
Latter-day Saints, like many other conservative New Testament readers, continue to accept Luke’s poignant account of the suffering in Gethsemane and have been unwilling to delete this material from their readings of Jesus’ last twenty-four hours. Additionally, Restoration scriptures confirm Luke’s account, providing them additional reasons to hold on to this story (see Mosiah 3:7; Doctrine and Covenants 19:18).
Recently, a bright, articulate New Testament scholar has raised questions about Ehrman’s claim. Thomas A. Wayment, my BYU colleague, published a groundbreaking study in one of the world’s premier journals on the New Testament regarding a third-century papyrus fragment (P69). He argues, “The fragment was subject to subsequent scribal correction in at least two instances” (“A New Transcription of P. Oxy. 2383 (P69),” Novum Testamentum 50 , 351). He discovered through multispectral imaging (a technology developed by NASA and first applied to ancient manuscripts by BYU) that a third-century scribe copying from another manuscript began writing the account of Jesus’ suffering as in Luke 22 but then corrected himself. This implies that the account of Jesus’ suffering was well known as early as the third century. As a result of Wayment’s careful work, we now must reevaluate the proposal that a later fifth-century scribe added these verses for theological reasons.
This article is significant. First, it signals a new day in Latter-day Saint scholarship. With well-trained Mormon New Testament scholars like Wayment, we can now completely engage in wider scholarly dialogue about the New Testament. Second, this article highlights the importance of multispectral imaging technology in New Testament studies. Finally, it raises a serious question about dogmatic assertions by some scholars about how the original text of the New Testament read. Of course, ongoing discoveries and studies of Greek New Testament manuscripts and fragments may yield more insights into the story of Jesus in Gethsemane.