Jamal Hopkins | Urban Faith

‘Behold, We Bring You Good Tidings’

by Urban Faith Staff | Dec 20, 2011 | Feature, Headline News |

“And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men.” – Luke 2:8-14

This holiday season, we’ll once again listen to preachers in pulpits, children in angel and shepherd costumes, and animated characters on TV recite those words from Luke 2 proclaiming the miracle of Christmas. And the Bible translation we’ll most likely be hearing will be the King James Version, which marks its 400th anniversary this year.

Out of the countless modern translations of the Bible now available to readers, none of them has surpassed the popularity of the King James Version. In fact, a recent survey by the American Bible Society found that 45 percent of regular Bible readers still use the King James Version.

Commissioned by England’s King James I in 1604 and finally published in 1611, the KJV is still recognized as “the authorized version.” A conference of churchmen in 1604 had proposed the new translation on the basis that existing translations “were corrupt and not answerable to the truth of the original [Hebrew and Greek text].”

That same year, the Protestant king approved a list of 54 prospective revisers, from which 47 translators were selected to work. They were divided into six committees, working separately at Westminster, Oxford, and Cambridge. Committees are typically accused of compromising their products. In this case, the joint translation was superior to the work of any previous translator.

By the time the King James Version appeared, there were vernacular translations of the Bible circulating in Protestant and Catholic Europe. But in England, King Henry VIII, styling himself as head of the church, banned and burned copies of the Bible translated by William Tyndale, fearing that an accessible Bible would make England “a nation of priests,” according to William Tyndale: A Biography by David Daniell.

For his trouble, Tyndale was strangled and burned at the stake in 1536.

Eventually Henry softened his objections, allowing one Bible in each of England’s churches. Later, King James believed that an accessible Bible might reconcile citizens of different religious persuasions, so he authorized the translation that bears his name. Ironically, its translators incorporated Tyndale’s scholarship.

The new translation appeared during the lifetime of William Shakespeare and John Donne, enhancing not only Christian revelation but English culture and expression. To this day its text is considered poetic. Familiar English expressions come from the King James Version, including “lamb to the slaughter,” “skin of our teeth” and “chariots of fire.” It is widely credited with providing Protestant churches with a unified sacred text.

The King James Version of the Bible also remains the translation of choice among African American Christians. “Because so many people are familiar with the language and poetic elegance of the KJV Bible, I tend to use it in situations calling for pastoral comfort and consolation,” says Cheryl J. Sanders, senior pastor of Third Street Church of God in Washington, D.C., and professor of Christian Ethics at Howard University. “The KJV is not merely quoted in the prayers, songs, and sermons of the African American churches — this biblical language and imagery flows from the hearts and lives of believers at prayer, in praise, and in prophetic ministry.”

William Pannell, senior professor of preaching at Fuller Theological Seminary in Pasadena, believes the KJV provides a type of spiritual and social anchor for black churches today. “The staying power of the King James Version may be understood by the ongoing need for security and certainty, especially among older church members. In a society where change seems to be constant, and worship styles move further away from recognizable sights and sounds, the language of the KJV is a welcome reminder that not everything is up for grabs.”

Jamal-Dominique Hopkins, associate professor of biblical studies at the Interdenominational Theological Center in Atlanta, says the KJV’s prophetic importance cannot be underestimated, even though it may no longer be the most accurate of translations. “As a 17th century translation, the King James Version does not have the benefit of having relied upon the most significant manuscript finds of the 18th, 19th, and 20th century,” he explains. “This, however, does not diminish or deter the brilliance and power of the Holy Spirit in its effective use over the last 400 years. The KJV has played a part in the conversion of souls, the healing of the afflicted, the liberating of the oppressed, and has been a testament to God’s unwavering truth.”

Hopkins thinks the KJV’s enduring popularity with black Christians also reflects the African American tradition’s affinity for colorful and dynamic forms of expression. “In a positive way, we as a people are enamored with the theatrical. Theatrical forms, as a genre of cultural expression, permeate throughout the African Diaspora; this plays itself out in our music, our dialog, our literature, and our fashion — and these subsequently take center stage within many of our churches. The poetic 17th-century lingua franca of the KJV rhythmically resonates with our experience. Its language and phrasing are anything but dull.”

What translation of the Bible will you be reading this Christmas?

After 400 years, for many of us those King James angels will still be bringing “good tidings of great joy,” as they tell us exactly where to find that “babe wrapped in swaddling clothes.”

Portions of this article were reprinted from a Scripps Howard News Service column by David Yount, used through arrangement with the Newscom wire service.

Jesus’ Health-Care Legislation

by Jamal-Dominique Hopkins | Apr 16, 2010 | Headline News | 7 comments

Our culture’s current brand of political strife is nothing compared to the division and hostility that prevailed in the first century. Yet, despite opposition, the Great Physician boldly demonstrated what it means to welcome and care for “the least of these.”

Last month the United State House of Representatives voted to pass health-care reform, thus affording millions of medically uninsured Americans the opportunity to secure basic health-care as a civil right. This historic legislative act is an attempt for America to become a more civil society (with regard to “the sick and poor among us”) — similar to most other first world (and some third world nations) like Canada and parts of Western Europe. During my four-year stint in England to work on my doctorate at the University of Manchester, my family and I were under the National Health Care system (NHS) whereby every citizen and resident was assigned a general practitioner in the area. Quite a paradigm shift from what we’d known in the United States.

Despite the significance of such a major legislative passage in our nation, a partisan dispute continues. The reform measures were largely supported by Democrats, the uninsured, and sympathetic others. But Republicans and some among the privileged class argue that the legislation will bankrupt America in various ways. They also resent the fact that their tax dollars will be used to help pay for the coverage of less-privileged individuals in our society.

Contention over this legislative act has sparked volatile tension and a curious rash of narcissism: seemingly ordinary citizens (protesters) have reacted with a sense of barbarism, hurling racial slurs and other derogatory epithets at members of Congress. Reports of Congressman Emanuel Cleaver of Missouri being spat upon by angry protesters are now well known. Likewise, Congressmen John Lewis of Georgia and James Clyburn of South Carolina were heckled and called “nigger” as they passed protesters outside the House chambers.

It’s enough to make one recall the violent emotion and political chaos that set the scene for Jesus’ arrest and subsequent trial before Pilate:

Now the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. The governor again said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” Pilate said to them, “Then what should I do with Jesus who is called the Messiah?” All of them said, “Let him be crucified!” Then he asked, “Why, what evil has he done?” But they shouted all the more, “Let him be crucified!” So when Pilate saw that he could do nothing, but rather that a riot was beginning, he took some water and washed his hands before the crowd, saying, “I am innocent of this man’s blood; see to it yourselves.” Then the people as a whole answered, “His blood be on us and on our children!” So he released Barabbas for them; and after flogging Jesus, he handed him over to be crucified. Then the soldiers of the governor took Jesus into the governor’s headquarters, and they gathered the whole cohort around him. They stripped him and put a scarlet robe on him, and after twisting some thorns into a crown, they put it on his head. They put a reed in his right hand and knelt before him and mocked him, saying, “Hail, King of the Jews!” They spat on him, and took the reed and struck him on the head. (Matthew 27:20-30, NRSV)

Similar to modern America, the late Second Temple Judaic period (the period in which Jesus lived and ministered) was as diverse, volatile, and politically charged as our world today. Under Roman rule, heterogeneity with regard to philosophical thought and religious sentiments set the backdrop of first century Palestine. In Palestine, the Israelites maintained a sense of religious Judaic tradition. As an imperial province, new ideas were viewed with suspicion, especially if they challenged traditional thought and the status quo.

Although Judaism by no means was a unified monolith, certain fundamentals were foundational (the function of the Temple, observance of the Mosaic Law or Torah, embracing monotheism, and the expectation of a prophesied Messiah). As a result of tradition and the law, many in the society, especially the sick, were prohibited full inclusion in social-civil-religious life; this led to legal disenfranchisement and marginalization.

As recorded in the New Testament Gospels, Jesus both lived and functioned in this type society. Throughout the Gospels, he went about engaging and healing many who were sick. Jewish purification laws first outlined in the Pentateuch set social-civil-religious policy against persons considered impure: the leper, those with bodily discharge, the lame, and even the Gentiles. The acts of Jesus were contrary to the current policy. In Mark 5, Jesus interacted with a demon possessed man (who dwelled among corpses), was touched by a woman considered impure with bodily discharge, and touched the corpse of a young boy. In all three cases, Jesus enacted legislative health care (healing that went contrary to current policy), thus restoring these individuals back to full participation in the society.

As a result of his universal health-care plan, as well as his controversial declaration that he was the incarnate Son of God, Jesus was persecuted, spat upon, and mocked. James 5:14-16 sums up the kind of health-care plan that Jesus enacted:

Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord. The prayer of faith will save the sick, and the Lord will raise them up; and anyone who has committed sins will be forgiven. Therefore confess your sins to one another, and pray for one another, so that you may be healed. The prayer of the righteous is powerful and effective (NRSV).

Our newly passed health-care legislation is a good start and will likely help many who are in need. Nevertheless, it’s still an imperfect plan, the patchwork result of much political squabbling and strife. But the health-care plan of Jesus is something altogether different. It is comprehensive, unfailing, and truly universal.