This wasn’t a book that appeared on my reading list or that I picked up at random from wandering around a bookshop. It was a birthday present which I have only just got round to reading (my birthday was back in the autumn). My dad thought it seemed up my street as he had picked it for free in a clearance from a local Salvation Army centre.
The opening hypothesis poses this problem: a catholic, a Jew and a protestant walk into a bookshop and each says they want the whole bible and nothing but the bible. What does the bookseller provide to each?
Here, we come across a problem straight away which I must tackle. Pelikan regards catholicism and protestantism as two wings of one christianity, instead of being different faiths. For my part I always try not to conflate the two, so will hereafter refer to ‘catholicism’ and ‘christianity’ as being two distinct, though related, religions. (For more on catholicism, see here, for why I don’t use the term protestant, see here). He also uncritically uses the catholic (mis)understanding of Peter’s declaration of Jesus as being the Messiah as meaning that the church is to be founded on Peter, as opposed to the christian understanding that the declaration itself is what is foundational.
With that critique out of the way, what of the main substance of the book? For the most part, it is a history of how the bible has come about. Having stated a critique, I must praise the writing style. Pelikan is great communicator and this is an excellently written book. It is well-researched and communicated in an engaging way. At no point did I feel bored or find the text to be turgid.
In terms of the details, what does Pelikan present us with? We open with “The God who speaks” where we note how the origins of the bible are in oral history and that to focus on written works is a relatively late development. Though it stops short of being a full-blown treatment of form-criticism, it serves as a useful reminder of the origins of belief where, unusually (but not unwelcome) for a nominally christian work, there is a highly sympathetic treatment given to the oral beginnings of Islam.
From here, the focus is the origins of Judaic writings, with a particular focus on the Torah and how it was used by the communities to which it related, along with the body of writings that accompanied it by way of interpretation. The challenge posed to the reader is an implicit dig at the notion of sola scriptura, though Pelikan is always quite sideways in his criticisms.
Moving from the Old Testament (including the Apocrypha) to the New Testament, there is disappointingly little with regards to the actual composition of the texts, with the focus more on how the canon of the New Testament slowly formed. Though the endnotes cite Bruce Metzger his work, monumental to this field of study, is never directly referenced; neither is F.F. Bruce, which seems rather odd. In the discussion itself, there is a distinct downplaying of the role of Marcion in the idea of forming a new canon in the first place. So while Pelikan presents a well-written account of the evidence he chooses to submit, this reviewer felt that the evidence was somewhat cherry-picked so as to suit the narrative that Pelikan had chosen.
Likewise, as he guides us through several centuries of work, with a particular (and right) emphasis on Jerome’s Vulgate, when we get to the reformation, we again find a distinct downplaying of the crucial modes of thinking that led to the more protestant views of the bible, not least as a reaction against the medieval catholicism that was prevalent at the time. So while we are presented with a vague discussion over Jerome’s poor translation, don’t expect many details and don’t expect an account of the murder of William Tyndale.
Up to now, we have been dealing with translations of translations. But even the most biased of historians could not avoid the influence of the renaissance on the reformation, where the cry of “back to the source” was shouted out loud. And so with reformed christianity came a desire to study the Greek and do the best justice to the original meanings, a task which continues to this day.
In conclusion, what we have is an incomplete account. Though well-written, I could not help but see massive gaps and an over-sympathetic treatment to the mistaken views of catholicism, though from a cursory reading about Pelikan it seems he adopted Eastern Orthodoxy about 10 years before writing this book. Though this has been a fairly critical review, I would recommend the book to you, not least to see how an anti-reformationist might think. Though for a more holistic take, I would recommend follow-ups with works of F.F. Bruce, Bruce Metzger and Alister McGrath.
The one point on which I would say I vehemently agreed with him was on the nature of prophecy not as being one of ‘foretelling’ but of ‘telling forth’ which he puts rather brilliantly.