An exploration of the practical value of "having a clear understanding of the outward facts concerning the Bible passages" and the value of using recognized "high authorities" of biblical scholarship in one's individual study, as exemplified by Mrs. Eddy's own approach to Bible study and as pointed out in an editorial on "The Lesson Sermon" in The Christian Science Journal, May, 1899, pages 144-152.

1. In Science and Health with Key to the Scriptures, Mary Baker Eddy (S&H 24:4) encouraged "acquaintance with the original texts."

Acquaintance with the original texts, and willingness to give up human beliefs (established by hierarchies, and instigated sometimes by the worst passions of men), open the way for Christian Science to be understood, and make the Bible the chart of life, where the buoys and healing currents of Truth are pointed out.

2. In Science and Health with Key to the Scriptures, Mrs. Eddy wrote (S&H 139:15) taught the need for one's being alert to reject the 'mortal and material sense stole that into the divine record via mistakes in canonical selections, ancient manuscripts, and ancient versions.

The decisions by vote of Church Councils as to what should and should not be considered Holy Writ; the manifest mistakes in the ancient versions; the thirty thousand different readings in the Old Testament, and the three hundred thousand in the New, --these facts show how a mortal and material sense stole into the divine record, with its own hue darkening to some extent the inspired pages. But mistakes could neither wholly obscure the divine Science of the Scriptures seen from Genesis to Revelation, mar the demonstration of Jesus, nor annul the healing by the prophets, who foresaw that "the stone which the builders rejected" would become "the head of the corner.

3. In 1886 Mrs. Eddy (Miscellaneous Writings, page 363:27-5) taught that advances in biblical scholarship would enable a greater appreciation of Science and Health with Key to the Scriptures.

The Bible is the learned man's masterpiece, the ignorant man's dictionary, the wise man's directory. I foresee and foresay that every advancing epoch of Truth will be characterized by a more spiritual apprehension of the Scriptures, that will show their marked consonance with the textbook of Christian Science Mind-healing, "Science and Health with Key to the Scriptures." Interpreting the Word in the "new tongue," whereby the sick are healed, naturally evokes new paraphrase from the world of letters.

4. In 1891 Mrs. Eddy (No and Yes, page 15:7-12) looked forward to when Bible translations and commentaries would provide support to scientific Christianity as taught in Christian Science.

Fatiguing Bible translations and voluminous commentaries are employed to explain and prop old creeds, and they have the civil and religious arms in their defense; then why should not these be equally extended to support the Christianity that heals the sick?

5. Florence Clerihew Boyd wrote in the Christian Science Sentinel (CSS, 1916, July 1, Vol 18, page 168 - "Healing the Multitudes") wrote of Mrs. Eddy's association of the study of the Bible Lesson with healing in the services.

Mrs. Eddy once said to a student that she longed for the day to come when no one could enter a Christian Science church, no matter how sick or how sorrowing that one might be, without being healed, and that this day can come only when every member of the church studies and demonstrates the truth contained in the Lesson-Sermon, and takes with him to the service the consciousness thus prepared.

6. In 1899 the Editors of The Christian Science Journal wrote (TCSJ, 1899, May, Vol 17, page 144-152) in an article titled, "The Lesson Sermon" that Readers should use "high authorities" of the biblical scholarship when studying the Lesson, including Bible dictionaries and other Bible translations.

In the case of the Bible texts, then the Reader should study the context, and if an historical incident be referred to he should learn the whole history of the event named. In this study he may be helped by Smith's Bible Dictionary, the Revised Version of the Bible, Rotherham, or other equally high authorities. Having a clear understanding of the outward facts concerning the Bible passages, he should study them in connection with their correlative passages from Science and Health to learn their scientific meaning. Then with prayer and meditation he will behold their deep inward meaning, and grasp their profound spiritual import."

7. Acquaintance with the original texts has a proven track record of liberating the oppressed. (See also Appendices A, B, C, and D below.)

If we look honestly at the New Testament and consider Paul's genuine writings as worthy of guidance, should women we mandate in our branch church bylaws that women should be silent in our church? 1Corinthians 14:33b-36 says that they should be. Is this really what wrote?

The interpolation of 1Co 14:33b-36 alleges that Paul was criticizing the church in Corinth, which apparently allowed women/wives to speak/participate in church meetings. The interpolation alleges that the Corinthian women's church participation is in conflict with what is customary in all of the other churches.

Such an interpolation itself is in conflict with Paul's other writings, (1) where he accepted Prisca and Aquila as a wife and husband ministry team and assistants to him; (2) where he consider Phoebe as a preaching deacon or president of the church in Cenchreae -- even writing Romans 16 as a letter of introduction for her to the church in Ephesus; (3) where Paul considers Junia and Andronicus "prominent among the apostles" (Rom 16:7 NRSV); (4) where 16 of the 40 individuals Paul mentions in his genuine writings are women; (5) where Paul in 1Co 7:3-4 is uncompromising and consistent regarding equal treatment of women. These illustrate only a few of the women-supporting passages in Paul's writings.

To the church in Galatia (Gal 3:26-28), Paul articulates that there is no distinction "in Christ" between male and female; therefore, "in Christ" there doesn't seem to be any place for ranking between male and female, "for you are all one in Christ Jesus."

And Paul wrote to the church in Philippi (Phi 4:2-3): "I urge Euodia and I urge Syntyche to be of the same mind in the Lord. Yes, and I ask you also, my loyal companion, help these women, for they have struggled beside me in the work of the gospel, together with Clement and the rest of my co-workers, whose names are in the book of life."

Metzger and others acknowledge that there are some ancient manuscripts (as early as 5th Century) where verses 34-35 are found after verse 40. This is evidence that those verses were at least moved around in some Greek versions. The obvious awkwardness of their placement between verse 33a and verse 37 encouraged such movement. It is my current honestly held conclusion that those verse likely were added/moved INTO the letter sometime around 115 AD. Many scholars share this conclusion.

This is directly corroborated by 1Ti 2:11-12 (NRSV), which states,

Let a woman learn in silence with full submission. I permit no woman to teach or to have authority over a man; she is to keep silent.

This was apparently the practice "in all the churches of the saints" - at about 115 BC(!), when 1 Timothy was most likely written.

From the perspective of the period of about 115 BC, women's more active role in the church in Corinth was contrary to what was being done (at that time) in "all" the other churches -- at least in all the churches that the writer of 1 Timothy considered as truly orthodox, holy churches. Again, as clearly documented by Helmut Koester and others (see http://www.bibletexts.com/terms/women01.htm), neither 1Ti 2:11-12 nor 1Co 14:33b-36 could have been written or signed by Paul, because his indisputably authentic writings clearly document and support the active roles that women played in the churches with which he was involved.

8. Acquaintance with the original texts has a proven track record of healing.

Mrs. Eddy was healed by reading Mat 9:2-8, and I once was healed instantaneously of flu by reading that passage in light of the following insights gained from studying the original text.

Jesus' role in these verses is the same as the role of a "Paraclete" ("Comforter", KJV; Strong's <3875>), which is how Jesus is described in Joh 14:16 ("another Comforter", KJV) and 1Jo 2:1 ("an advocate", KJV). In these verses he announces the palsied man's acquital (forgiveness) from the allegations of and from the imprisoning sentence instigated by "the Accuser" (Satan, Devil). The Greek term aphiemi <Strong's 863>, translated 'to forgive,' in classical Greek is described by Colin Brown (Dictionary of New Testament Theology, Volume 1, Grand Rapids, MI: Zondervan, 1975, pages 697-698) as follows:

CL [classical Greek] aphiemi (derived from apo, from, and hiemi, to put in motion, send), attested since Homer, means .the voluntary release of a person or thing over which one has legal or actual control. In addition to the vb., the noun aphesis [forgiveness], discharge, setting free, is used from Plato onwards. In its fig. use aphiemi overlaps in meaning with pariemi (Homer), lit. to let drop, let by; fig., to let pass, allow (the noun paresis, since Hippocrates).

1. aphiemi is used in classical Gk. both in a lit. and in a fig. sense:

(a) With a personal object, to send forth, send away (of a woman, to divorce; of a meeting, to dissolve, end), to let go, to leave, dispatch; with an impersonal object, to loose (e.g. a ship into the sea), to discharge (e.g. arrows), to give up.

(b) In the fig. sense the vb. means to let alone, permit, let pass, neglect, give up... The legal use is important: to release from a legal bond (office, guilt, etc. and also, a woman from marriage...), to acquit (e.g. cancellation of criminal proceedings,...), to exempt (from guilt, obligation, punishment, etc.; e.g. pardon, or remision, etc.) All these meanings apply from Homer onward only to human relationships; they are not found in a religious sense.

Though the use of "to forgive" does not appear in classical Greek literature in the context of "to acquit"or "to exempt," that meaning does help explain Jesus' words and actions -- and his role as a "Paraclete." For a further description of "Paraclete" (Advocate, Comforter, Counselor, Helper, Strong's <3875>), browse http://www.bibletexts.com/terms/comforter.htm. Also see the article on Satan as "the accuser, the adversary, the opponent, the prosecution (in a legal case)" by browsing http://www.bibletexts.com/terms/satan.htm.

To further explore Christian healing, browse http://www.bibletexts.com/topics/christianhealing.htm.

1 Corinthians 14 [From The HarperCollins Study Bible: New Revised Standard Version: A New Annotated Edition by the Society of Biblical Literature, San Francisco, 1993, page 2160. Note also that the NRSV encloses 14:33b-36 in parentheses to characterize it as a parenthetical comment that does not fit in smoothly with the surrounding texts. The footnotes below, on 14:34-35 and 14:36, are also from The HarperCollins Study Bible.]

[33] ... (As in all the churches of the saints, [34] women should be silent in the churches. For they are not permitted to speak, but should be subordinate, as the law also says. [35] If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church. [36] Or did the word of God originate with you? Or are you the only ones it has reached?)

14:34-35 Some scholars regard the instruction for women to be silent in churches as a later, non-Pauline addition to the Letter, more in keeping with the viewpoint of the Pastoral Letters (see 1 Tim 2.11-12; Titus 2.5) than of the certainly Pauline Letters. See also Eph 5:22-24; Col 3:18; 1 Pet 3:1-6.

14:36 Some scholars include this verse in the non-Pauline addition.

33b-36 This self-contained section upsets the context: it interrupts the theme of prophesy and spoils the flow of thought. In content, it is in contradiction to 11:2ff, where the active participation of women in the church is presupposed. This contradiction remains even when chaps. 11 and 14 are assigned to different letters. Moreover, there are peculiarities of linguistic usage, and of thought. And finally, v 37 does not link up with v 36, but with v 33a. The section is accordingly to be regarded as an interpolation. Verse 36, which is hardly very clear, is meant to underline the "ecumenical" validity of the interpolation. In this regulation we have a reflection of the bourgeois consolidation of the church, roughly on the level of the Pastoral Epistles: it binds itself to the general custom. Those who defend the text as original are compelled to resort to constructions for help.

1 Corinthians 14:34-35. These verses are not a Corinthian slogan, as some have argued..., but a post-Pauline interpolation... Not only is the appeal to the law (possibly Gen 3:16) un-Pauline, but the verses contradict 11:5. The injunctions reflect the misogynism of 1 Tim 2:11-14 and probably stem from the same circle. Some mss. place these verses after 40. [Written by Jerome Murphy-O'Connor, O.P., Ibid., pages 811-812.]

1 Timothy 2:11,12. 1 Cor 14:33b-35, a probable early addition to the original text of 1 Cor, is close in language and sentiment to this text. The author of the Pastorals speaks explicitly only of women's behavior at Christian worship but may intend a more general application... [Written by Robert A. Wild, S.J., Ibid., page 897.]

• Did Paul really write 1Co 14:33b-36? (webpage article at http://www.bibletexts.com/versecom/1co14v33.htm)
• Did Paul really write 1Co 14:33b-36? - a lengthy question/answer dialog (question/answer at http://www.bibletexts.com/qa/qa061.htm)
• What evidence is there that Paul didn't write 1Co 14:33b-36? (question/answer at http://www.bibletexts.com/qa/qa032.htm)
• What is the meaning of 1Co 14:36? (question/answer at http://www.bibletexts.com/qa/qa031.htm)
• What is the meaning of 1Co 14:36?" - additional question/response (question/answer at http://www.bibletexts.com/qa/qa033.htm)
• Women and Paul and(topical index with links to many articles/resources at http://www.bibletexts.com/topics/paul.htm)

All corrections below are based on the original text's correction of the KJV Greek text. To explore the an explanation of the reason the KJV is not as accurate as many of today's Bible translations, browse http://www.bibletexts.com/kjv-tr.htm.

1 Thessalonians

• 1Th 1:1 - omit KJV wording: AND OF THE FATHER, AND THE LORD JESUS

Galatians

• Gal 2:6 - omit KJV wording: IN CONFERENCE
• Gal 4:6 - KJV wording: YOUR <5216, 2nd person plural> - corrected wording: our <1473, 1st person plural> - (based on the original text's correction of KJV's Greek text)
• Gal 4:7 - KJV wording: OF GOD <2316> THROUGH <1223> CHRIST <5547> - corrected wording: through <1223> God <2316> - (based on the original text's correction of KJV's Greek text)
• Gal 4:13 - KJV wording: MY <3450> <3588>, 1st person, singular> TEMPTATION <3986> WHICH WAS IN MY FLESH YE DESPISED <1848> NOT, NOR REJECTED <1609>; BUT RECEIVED <1209> ME AS AN ANGEL OF GOD, EVEN AS CHRIST JESUS - corrected wording: You did not despise <1848> nor did you reject <1609> your <4771, 2nd person, plural> difficulty <3986> in my physical condition; on the contrary, you received <1209, or: welcomed, treated> me as an angel of God, as Christ Jesus
• Gal 5:21 - omit KJV wording: MURDERS - (based on the original text's correction of KJV's Greek text)

Philippians

• Phi 1:27 - KJV wording: I MAY HEAR OF YOUR AFFAIRS - corrected wording: I will hear of the things concerning you
• Phi 3:20 - KJV wording: CONVERSATION <4175, Greek: politeuma> - corrected translation: commonwealth (or: citizenship)

  Interestingly, in the 20 instances throughout the Bible where the KJV uses the word "conversation," the original Hebrew and Greek words have nothing to do with verbal communication. In all but Phi 1:27 and 3:20, the correct biblical translation is "behavior" or "way of life." In Phi 1:27 and 3:20 the Greek word translated as "conversation" in the KJV is politeuma, which means "commonwealth," "citizenship," "enfranchisement," or "community." (Politeuma has the same root as the English "politics.") The New International Dictionary of New Testament Theology, Volume 2 (edited by Colin Brown, Grand Rapids: Zondervan, 1976, pag 804) states the following:

politeuma occurs only at Phil. 3:20 where Paul contrasts the Christian life-style with that of the "enemies of the cross of Christ" (3:18): "But our commonwealth [politeuma] is in heaven, and from it we await our Saviour, the Lord Jesus Christ" (RSV). The older translation" citizenship" (RV) stresses the status of the believers, whereas "conversation (AV [KJV]), i.e. way of life, has affinities with the vb. politeuomai... M. Dibelius suggests "colony"... But the meaning is more likely to be that of "capital or native city, which keeps the citizens on its registers"... The second half of the verse requires a place to be meant here, in order to make sense of the remark "and from it we await". Moreover, "the background of the word in this context, is the situation related to the capital city of Rome."... As Roman subjects, the Phillipian Christians owed an allegiance to the far off capital city of Rome. At the same time, they had "another king, one Jesus" (Acts 17:7). Hence, on earth they are resident aliens who dwell temporarily in a foreign country but who have their capital and homeland elsewhere (cf. 1 Pet. 1:1; 2:11; Jas. 1:1; Heb. 11:13; Ep. Diog. 5).

1Corinthians

• 1Co 1:29 - KJV wording: IN HIS <846> PRESENCE <1799> - corrected wording: before (or: in the presence of ) <1799> God <2316>
• 1Co 2:11 - KJV wording: (after "things of God") KNOWETH <1492> - corrected wording: perceives <1097, or: knows or comprehends>
• 1Co 2:13 - omit KJV wording: HOLY <40>
• 1Co 5:9 - KJV wording: AN - corrected wording: the
• 1Co 6:20 - omit KJV wording: AND IN YOUR SPIRIT, WHICH ARE GOD'S
• 1Co 7:4 - KJV wording: OF ... OF - corrected wording: over ... over
• 1Co 7:5 - omit KJV wording: FASTING AND
• 1Co 8:7 - KJV wording: WITH CONSCIENCE OF - corrected wording: through being
• 1Co 9:10 - KJV wording: SHOULD BE PARTAKER OF HIS HOPE - corrected wording: of partaking
• 1Co 10:9 - KJV wording: CHRIST - corrected wording: the Lord
• 1Co 10:28 - omit KJV wording: FOR THE EARTH IS THE LORD'S AND THE FULNESS THEREOF
• 1Co 14:33-36 - Let your women keep silence in the churches
• To read textual commentary that casts serious doubt on the authenticity of 1 Corinthians 14:33b-36 as having been authored by Paul, browse http://www.bibletexts.com/versecom/1co14v33.htm.
• 1Co 15:14 - omit KJV wording: ALSO
• 1Co 15:20 - omit KJV wording: AND BECOME
• 1Co 15:47 - omit KJV wording: THE LORD
• 1Co 15:55 - KJV wording: GRAVE - corrected wording: death

2 Corinthians

• 2Co 3:18 - KJV wording: THE SPIRIT OF THE LORD - correct translation: the Lord, the Spirit
• 2Co 5:5 - omit KJV wording: ALSO <2532>
• 2Co 6:14 - KJV wording: AND <1161> - corrected wording: or <2228>
• 2Co 6:16 - KJV wording: YE <5210> - corrected wording: we <2249>
• 2Co 11:3 - omit KJV wording: SO <3779>

Romans

• Rom 3:22 - omit KJV wording: AND UPON ALL
• Rom 8:1 - omit KJV wording: WHO WALK NOT AFTER THE FLESH, BUT AFTER THE SPIRIT (This phrase appears to be an interpolation from Rom 8:4 and was not in the original Greek text.)
• Rom 8:2 - KJV, NIV, TEV wording: ME - corrected wording in NAB, NASB, NJB, NRSV, REB: you - (based on the original text's correction of KJV's Greek text)
• Bruce M. Metzger (Textual Commentary on the Greek New Testament, Second Edition, New York: United Bible Societies, 1994, pages 456) explains:

  It is much more difficult to choose between me [me] and se [you] [as to which was the original wording]. The latter, as the more difficult reading, is more likely to have been replaced by the former (which harmonizes better with the argument in chap.7) than vice versa. On the other hand se may have originated in the accidental repetition of the final syllable of eleutherosen when the terminal -n, represented by horizontal line over the e was overlooked... Impressed by the weight of the combination of Alexandrian and Western witnesses, a majority of the Committee [the Editorial Committee of the United Bible Societies' Greek New Testament] preferred se as the earliest attainable text.

• Rom 10:17 - KJV wording: GOD <2316> - corrected wording: Christ <5547>

  Bruce Metzger (Textual Commentary on the Greek New Testament, Second Edition, New York: United Bible Socieities, 1994, pages 463-464) explains the need for this correction in the KJV, the New Testament of which is based upon the less-than-always-reliable Textus Receptus: "Instead of Christou [of Christ], which is strongly supported by early and diverse witnesses..., the Textus Receptus... reads Theou [of God]..."

• Rom 11:6 - omit KJV wording: BUT IF IT BE OF WORKS, THEN IS NO MORE GRACE: OTHERWISE WORK IS NO MORE WORK
• Rom 14:9 - omit KJV wording: AND ROSE
• Rom 14:18 - KJV wording: THESE THINGS <5125, dative, plural, male or neuter, demonstrative pronounl> - corrected wording: this way <5129, dative, male or neuter, demonstrative pronoun>
• Rom 14:21 - omit KJV wording: OR IS OFFENDED, OR IS MADE WEAK
• Rom 16:1-27 - ROMANS, CHAPTER 16 - Is this chapter really a separate letter on behalf of Phoebe to the church in Ephesus?

  Many notable scholars believe that chapter 16 of what is known as "Paul's letter to the Romans" was really a separate letter of introduction on behalf of the church leader Phoebe that was sent to the church in Ephesus. To further explore, "Was Romans 16 written to the Romans or to the Ephesians?", browse http://www.bibletexts.com/versecom/rom16.htm.

• Rom 16:24 - omit KJV wording: (omit entire verse)

Philemon

• n/a