Shadowing Practice: How Bible Scholars Challenged my Christian Faith - Learn English Speaking with Video
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I've spoken before how some time ago I was a committed Christian
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and then some years after that I embraced and looking into some of the issues in the Gospels, looking into them more academically,
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I discovered some seriously challenging issues.
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are very, very challenging if you're a conservative Christian like I was.
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I was a born-again, conservative, Bible-believing Christian, pretty fundamentalist, actually.
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I believe the Bible was the word of God, all of it, without any errors.
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I believe Jesus was God, that he died for our sins, and that he was God incarnate.
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I believed in the Trinity, and so on.
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I've spoken before how some time ago I was a committed Christian, and then some years after that I embraced Islam, alhamdulillah.
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And I want to share with you in this video three
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examples of the kind of challenges I faced as a Christian who took his faith very seriously, who took the Bible really seriously.
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And looking into some of the issues in the Gospels, looking into them more academically,
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I discovered some seriously challenging issues which I knew nothing about until that point.
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And I want to share with you three examples of these issues, which are still really important, I think, for us all to understand today.
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If we care about the truth, about the Gospels, about the historical Jesus, who he really was.
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Because as Muslims and Christians, we all claim to follow Jesus.
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And it's important we understand who he really was and what we can believe about him historically.
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And I'm going to be reading some passages from this amazing book, Christology in the Making,
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a New Testament inquiry into the origins of the doctrine of the incarnation by a man called Jimmy Dunn,
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a professor of New Testament studies at Durham University, one of the world's leading New Testament scholars.
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He himself is a committed Christian.
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He believes in the Trinity.
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But like many of these very scholarly Christians I've discovered, they're also very honest.
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They're usually men of integrity who have burrowed deep into history and are fiercely looking at the evidence, the evidence of the gospels,
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of texts, of other sources.
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And they've discovered things which are very, very challenging if you're a conservative Christian like I was.
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I was a born-again, conservative, Bible-believing Christian, pretty fundamentalist actually.
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I believe the Bible was the word of God, all of it, without any errors.
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I believe Jesus was God, that he died for our sins and that he was God incarnate, I believed in the Trinity and so on.
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But in reading this stuff, which I chose to do because I was very curious to know what Christian scholars were saying,
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in reading it, I discovered some fundamental challenges to Christian faith, which even these Christian scholars fearlessly,
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fearlessly presented to their readers.
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And that's the amazing thing about this kind of work.
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Now, this book, Christology in the Making, as it's usually called, is very academic.
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It's probably postgraduate.
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It's not written in very easygoing prose, but doesn't matter.
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It's an academic text.
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But I want to share with you three issues that Jimmy Dunn highlights, which even though he is a Christian,
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really do pose a fundamental challenge to fundamental Christian doctrines.
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And it's based on very good evidence, compelling arguments, and indisputable textual facts, and he outlines them.
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And I share this not to attack Christianity so much as just to, inshallah, to build a bridge from the academia,
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from the ivory tower, to the more wider public so
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that we can all appreciate and learn from the expertise of these scholars, because it makes a difference.
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As Muslims, we claim Jesus was just a prophet, a man was not God at all, that he didn't become a human being, having been God.
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We don't believe in the incarnation and so on.
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What does an historical analysis tell us about that claim?
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Because there are answers, even from Christians, Christian scholars, that is.
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So I'm going to read a few passages from this text.
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It is difficult going, but I'll try and make it clear.
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I'll try and introduce some comments or commentary on what he's saying, just to elucidate some of the more knotty expressions he has.
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And I just want to mention that I'm reading from page 29.
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And up to page 29, he's been looking at the earlier Gospels of Matthew, Mark, and Luke, and looking at what they say about Jesus.
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And he's been trying to answer the question, was Jesus conscious of being the divine son of God?
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This is the question.
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Was Jesus conscious of being the divine son of God.
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So he's looked at the synoptic gospels, as they're called, Matthew, Mark, and Luke.
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And to be honest, he's not really found any clear answer to that.
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So now he's going to go to the fourth gospel.
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This is the last to be written, the so-called gospel of John, written towards the end of the first century, possibly the early second century.
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And to see if that gospel can give us any clearer answers to the question, was Jesus conscious of being the divine son of God?
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And it's in the answer to that question
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that we find three very troubling facts presented to us with great scholarly depth that I want to share with you.
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And we can do with them as we will, these facts, but we need to know the truth if we care about the truth.
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So, by the way, he calls the fourth gospel, alternatively, he calls it the fourth gospel, the John's gospel.
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He sometimes talks about the fourth evangelist, meaning the author of the fourth gospel.
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But he means basically that the last one to be written, the Gospel of John, as we normally call it.
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So is this then the point, he says, at which the fourth evangelist comes to our aid?
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Can the testimony of the fourth gospel to be called in to give that clearer answer?
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Did Jesus think he was the divine son of God?
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Certainly, John's answer seems clear enough.
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a regular feature of jesus's discourses in in the fourth gospel
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the discourses by the way are these long often rambling talks
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that jesus uh gives in the fourth gospel they go on for chapter after chapter you don't get them anywhere else
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precisely he says in this in these long discourses do we find Jesus talking of God as his father
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and of himself as God's son he calls God father more than 100 times and himself son 23 times
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For the first time, we find one of the key words of the later creeds, the later creeds used of Jesus,
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monogenes, menogenes, menogenes in the Greek, translated usually as only begotten.
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Not only in the prologue, it's there in the opening verses of John,
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but also in one of Jesus' discourses linked with the father son theme.
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This whole father son theme is very, very dominant in the fourth gospel is not really dominant in the earliest gospel, say, of Mark.
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But linked with the father son theme is the regularly expressed conviction of his own pre-existence.
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So Jesus existed prior to his coming into being born of Mary, of course, existed with the father in heaven.
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and here's a bunch of quotes here from the gospel
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which i won't repeat of his descent from heaven another bunch
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of quotes of his coming into the world coming from god and
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so on the climax is probably reached in the most powerful
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of the i am sayings these are the amazing i am
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sayings i am the light of the world before abraham was
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i am the resurrection on the light i am the good shepherd etc only found in the fourth gospel
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and the one he refers to the most powerful is where
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jesus's claims to pre-existence where jesus says before abraham was i
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am this is 858 john 8 58 clearly jesus was with god
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or even was god so a clear enough picture emerges he says but can we assume
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that John's intention was to give these various expressions as utterances of the historical Jesus?
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Can we assume that John's concern was to paint a portrait of Jesus as he actually was,
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to record like a faithful stenographer or someone with a YouTube channel what he actually said?
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The reassertion of the fourth gospel as a historical source and the renewed realization that its tradition has firm historical roots,
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at least at several places, gives some encouragement on this score.
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Because you'll often hear Christian apologists say, well, in recent years,
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the Gospel of John has been seen by scholars as much more historically reliable than it used to be hitherto for,
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say, in the early 20th century or the 19th century.
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And in some places, this is true.
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So we'd say archaeology or cultural references in the gospel of john
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but and this is the
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but unfortunately jimmy dunn continues however it is precisely at the point
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which concerns us meaning did jesus think he was divine son of god
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that the case is weakest precisely here that the indications are strongest
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that john is presenting us with a developed rather than original tradition
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so in other words the words given to jesus on his
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lips in the fourth gospel are not really historical they are
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they are the product of a much later developed tradition then jimmy jimmy dunn says consider the following points
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and he mentions three points which is the whole point of the video uh
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which we will now explore and they're a little Some of them are a bit technical, but let's go through them.
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And he mentions, first of all, Dodd, a guy called Dodd.
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He was a British New Testament scholar in the 20th century.
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Dodd's careful comparison of the Gospel of John
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and the Synoptic Gospel has indeed brought to our attention several sayings and sequences of sayings,
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which most probably stem from synoptic or synoptic like tradition.
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So in other words, there were some themes or words in, say, Mark or Matthew and Luke, which we will see examples in a second,
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which were then developed, taken over by John and hugely reworked and expanded and elaborated and embellished.
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I think basically that's what he's trying to say.
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but dot has also highlighted still more clearly how distinctive are the johannine discourses john's discourses
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which make use of those sayings constructed to a characteristic pattern
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which has no parallel in the synoptic gospels no what no one can dispute that the vast differences
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between the discourse style in John's gospel and Jesus teaching in Matthew, Mark and Luke.
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So there still is a huge difference between John on the one hand and Matthew, Mark and Luke on the other.
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The point is this, and Dunn really goes to the detail now.
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The point is this, and this is where it's so compelling, I think, that I don't see how anyone can disagree with what he's saying,
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because it's so obviously factually correct what Jimmy Dunn is saying.
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And everyone agrees, virtually everyone agrees in the world, in academia, with what he's saying.
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The point is this, that the style is so consistent in John.
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So the way Jesus speaks, the language he uses, the themes that he articulates in John is so consistent.
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It never changes from page to page to page, whether in Galilee or in Judea or whether Jesus speaking to crowds or to individuals,
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to peasants or to Pharisees, to disciples or to hostile Jews.
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And so consistently different from Matthew,
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Mark and Luke that it can hardly be other than a Johannine literary product.
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In other words, this style has to be an invented product of the last gospel john developing and shaping the tradition
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according to a pattern largely imposed upon it so john takes themes
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which were around much earlier and then works develops embellishes them massively to create these huge discourses we see in john
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And they impose, John imposes this theme on the earlier material.
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The best explanation still remains,
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as Jimmy Dunn, that John's discourses are meditations or sermons on individual sayings or episodes from Jesus's life,
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but elaborated in the language and theology of subsequent Christian reflection.
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so in other words they're highly embellished sayings he seems to
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be saying jesus didn't go around saying i'm a light of the world
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and so no no no earlier tradition has jesus speaking like this
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but he takes themes the little little pinpricks little suggestions hints in the earlier gospels
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and massively develops them like like like a sermon like a like a preacher would
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embellishing them exaggerating them advancing them massively and this is the stand
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and understanding as i keep on saying and then he says
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and he gives a very specific example and
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when i i i've never come across anyone uh on youtube
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or anywhere else to be honest outside of academic literature who's ever made this point it doesn't seem to
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that there's no popular awareness of what he's about to say
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and this is really really significant
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and for muslims this is really really interesting what he's about
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to say in particular he writes this is clearly true of the whole father son tradition in john's gospel
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if you read john it's always about the son and the father
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and the father and the son the relationship between the two of them on
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and on every almost every paragraph is to do with that.
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You won't find that earlier on or hardly at all.
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Jeremiah has noticed, Jeremiah was a famous German biblical scholar, has noticed the following statistics for the use of father,
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just the word father in Greek, for God in the words of Jesus.
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So how many times did Jesus call God father in the Greek, the New Testament?
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In Mark, the earliest, it's just three times.
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in q this is the source used by matthew
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and luke in addition to mark we find four instances of god calling
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so jesus calling god father in john it's 100 times 100 times on matthew by the way is 31 times
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and then John 100 times so Mark three times Matthew 31 John 100
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and Luke is four
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and he draws the inevitable conclusion there was a growing tendency
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to introduce the title father for God into the sayings of Jesus let me repeat
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that there was a tendency a growing tendency to introduce the title father for God into the sayings of Jesus
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so in the earliest evidence we have Jesus hardly ever refers to God as father just one
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or two couple of times
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but by the time we get to John's gospel on the
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lips of Jesus we have him referring to God 100 times
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so there's a huge massive embellishment additional placing of this term on the lips of Jesus as we go through time.
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Very interesting.
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Even more striking, he says, are the statistics for the phrase the father.
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So before it was just father.
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Now the father.
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How many times did Jesus refer to God as the father?
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In Mark, it's a huge once.
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Any once does he ever refer to God as the father?
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In Luke, twice.
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Matthew 1 John 73 73 on this evidence it is scarcely possible to dispute
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that here we see straightforward evidence of a burgeoning tradition of a manner of speaking about Jesus
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and his relationship with God which became very popular in the last decades of the first century
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okay so what are we what are we to include from this
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and this is just the first part we'll come on to the second third in a minute
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so where jesus is portrayed in a trinitarian way you know the father
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and the son this is much later language
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if we go back to the earliest evidence jesus hardly ever
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speaks of god as his father at all just one
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or two instances and even those instances were put down say in the 60s
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or 70s AD and they may have been added in the tradition for all we know before that time
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so in Islam of course there's a slight change of subject
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uh we're told not to we don't address God as father it's not one of the names
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that has been given to us by which we address God
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and sometimes people wonder why that is the case and I think
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because the the the meaning of the word father if by
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which we mean someone who protects provides for uh someone who
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is uh someone you look to for security our sustainer and
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and our so on this language is found in the quran
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but the word itself father is not
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so it's not like the understanding of god is not there in
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that way but the word isn't and i think it's
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because the way the christianity has taken over this language in
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a trinitarian way the currency of the term has become a bit corrupted
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and so it's not usable anymore it has trinitarian overturned
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so the word is no longer used that's speculation
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but that's kind of what i think
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but coming uh to the next second big challenge uh
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that i i had to my faith
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when i first came across this as a christian much the same has to be said about the sayings
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jimmy dunn writes which assert jesus's pre-existence so the idea
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that jesus was a divine being who became incarnate uh as
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jesus of nazareth 2 000 years ago the point again is the complete lack of real parallel in the earlier tradition.
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No other gospel, nor Mark, nor Matthew or Luke, speaks of Jesus coming down from heaven and the like.
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The clearer the implication of pre-existence in any saying, the more distinctive its Johannine character.
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So in other words, pre-existence really is a fourth gospel idea.
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the word became flesh
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and dwelt among us to quote from the prologue it's not there in mark
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or matthew or luke
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and then he says again it is possible to see a
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synoptic type root for the weighty i am sayings remember i
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said about the i am sayings in the fourth gospel i
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am the light of the world i am the resurrection of
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the life before abraham was i am they're only found in john
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he said he jimmy dunn is referring to a synoptic type root the origin of these i am statements
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these amazingly weighty statements in the synoptics
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and he says again it is possible to see a synoptic
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type root for the weighty i am sayings mark 650
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and then mark 13 6 and mark 60 1462
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but again the indications are clear and strong that the weightier sayings in john
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are a development from the earlier tradition at best tendential to the earlier tradition
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for mark's i am sayings are simply affirmative utterances it's me
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i am he yes as matthew clearly indicates in Matthew 24 5
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and 26 64
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but John has probably seen a potential link with the I am of Isaiah 43 10
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and exploited it accordingly it is it is surely scarcely credible
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that is saying like John 8 58
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or the other I am sayings the bread of life the
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light of the world etc were part of the earliest jesus tradition
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and yet nothing approaching them appears anywhere in the synoptic gospels why should they be
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so completely neglected if part of the authentic sayings of jesus
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and why should only jesus only john preserve them why
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if jesus went around talking like this i am the light of the world, etc. Why does no one ever record him saying this in Matthew,
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in Luke, in Mark and Q, Gospel of Thomas, whatever other early sources you care, but only towards the end of the first century,
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Jesus apparently goes around speaking like this.
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The most obvious explanation, Jimmy Dunn says, once again, is that in a relatively insignificant element of the earlier tradition,
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John has found the inspiration to fashion an invaluable formula for
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expressing Christianity's claims about Christ now Jimmy Dunn writes as a Christian
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so he believes
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that the John statements about Jesus are true even though they're
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not historical there's a bit of a paradox don't ask me to explain it
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but he thinks that John has taken these uh very kind of insignificant statements where Jesus says, yeah, it's me.
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Yes, I'm he.
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And fashioned out of them a very, very high Christology, giving us basically Christianity.
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So you have to ask, what did the historical Jesus think?
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Did he agree with these things?
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He probably never thought of them like that.
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So I think that's very interesting indeed.
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I think we'll leave it there.
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I just wanted to
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emphasize that these discoveries when I came across them the idea
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that Jesus pre-existence is not taught in the early gospels at all it's not there in Matthew Mark
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and Luke and Q is only found in John the idea
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that Jesus calling God father in the way that we understand
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that he consistently did in Christianity is actually not there in the earliest gospels
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or hardly there at all there's only uh in a burgeoning
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development in other words a massively developed tradition where these terms the father
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or father put on the lips of jesus repeatedly to give this almost trinitarian relationship between father
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and son and then the idea uh that jesus himself
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uh didn't really go around talking like john's jesus does at all and i i've yet to found find
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hardly any scholar anywhere certainly outside of fundamentalist bible seminaries in
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the american south where you will find some who believe in the absolute inerrancy of the bible
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and these are very hard-line conservative people
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but a mainstream scholarship uh they all all accept
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that john's jesus is to use much more popular language is a fictitious construct it's not historical
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and that the historical Jesus did not believe that he was the divine son of God.
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The historical Jesus did not believe that he was incarnate in any way.
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And the historical Jesus did not go around saying, I am the light of the world and before Abraham was,
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I am, etc. And the historical Jesus did not repeatedly call on God as his father either.
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And repeat that, the historical Jesus did not go around repeatedly calling God his father either
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because there is no evidence that he did.
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And that's the evidence.
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The so-called evidence is found in much, much later texts, which everyone acknowledges are not historical.
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In other words, the historical Jesus didn't speak like that.
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So these are quite devastating findings, I found.
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And people are still Christians and believe this.
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You know, I don't know how they do it.
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But Jimmy Dunn still retained his faith,
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having written this book, even though he knew that the historical Jesus did not believe that he was.
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There was no evidence.
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The historical Jesus believed that he was the divine son of God.
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But he believed that anyway.
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But that's an issue for Jimmy Dunn.
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And it's not an issue for us so much.
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You simply care about the texts, the evidence and history.
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Until next time.
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Vocabulario y notas de pronunciación para esta lección
Este vídeo tiene 302 frases y 3900 palabras para practicar shadowing. La parte hablada dura 25:53. El hablante habla a un ritmo natural de unas 151 palabras por minuto, cercano a una conversación cotidiana. El 82 % de las palabras está entre las 3.000 más comunes del inglés; conviene repasar el resto antes de empezar.
Vocabulario clave de este vídeo
15 palabras menos comunes del vídeo, con su pronunciación y significado:
- gospel /ˈɡɑspəl/ (sustantivo) — evangelio, Buena Nueva. The first section of the Christian New Testament scripture, comprising the books of Matthew, Mark, Luke and John, concerned with the birth, ministry, passion…
- jimmy /ˈd͡ʒɪmi/ (sustantivo) — palanqueta. A device used to circumvent a locking mechanism.
- scholar /ˈskɑlɚ/ (sustantivo) — escolar. A student; one who studies at school or college, typically having a scholarship.
- discourse /ˈdɪs.kɔːɹs/ (sustantivo) — discurso. Expression in words, either speech or writing.
- divine /dɪˈvaɪn/ (adjetivo) — divino. Of or pertaining to a god.
- refer /ɹɪˈfɜː/ (verbo) — referir, remitir. To direct the attention of (someone toward something).
- lip /lɪp/ (sustantivo) — labio, labro. Either of the two fleshy protrusions around the opening of the mouth.
- introduce /ˌɪntɹəˈdus/ (verbo) — presentar. To cause (someone) to be acquainted (with someone else).
- fundamental /ˌfʌn.dəˈmɛn.təl/ (adjetivo) — fundamental, cimental. Related to a foundation, base, or basis; serving as a foundation.
- repeatedly /ɹɪˈpiːtɪdli/ (adverbio) — reiteradamente, repetidamente. Done several times or in repetition.
- precisely /pɹɪˈsaɪs.li/ (adverbio) — precisamente, a rajatabla. In a precise manner; exactly.
- conscious /ˈkɑn.ʃəs/ (adjetivo) — consciente. Alert, awake; with one's mental faculties active.
- tendency /ˈtɛn.dən.si/ (sustantivo) — tendencia. A likelihood of behaving in a particular way or going in a particular direction; a tending toward.
- consistent /kənˈsɪs.tənt/ (adjetivo) — consistente. Of a regularly occurring, dependable nature.
- explanation /ˌɛkspləˈneɪʃən/ (sustantivo) — explicación. The act or process of explaining.
Phrasal verbs que vas a escuchar
- go around (verbo) — cundir. To move or spread from person to person.
- look at (verbo) — mirar, funar. To observe or watch.
- look into (verbo) — indagar (sobre/en). To investigate, explore, or consider.
- come across (verbo) — pasarse a. To change sides; to cross over to work for the opposition.
- go through (verbo) — atravesar. To travel from one end of something to the other.
- root for (verbo) — animar a, alentar a. To support (a favored person, team, or result).
- take over (verbo) — apoderarse, enseñorearse. To assume control of something, such as a business or enterprise, and sometimes by force.
- call on (verbo) — purrir la palabra a, interpelar a. To visit (a person); to pay a call to.
Pronunciación a tener en cuenta
El hablante usa 42 contracciones y formas reducidas, como they're, don't, I'm. Dilas en su forma corta, tal como las oyes.
- Los sonidos de “th”: faithful /ˈfeɪθ.fl̩/, authentic /ɔˈθɛn.tɪk/, theology /θiˈɒ.lə.d͡ʒi/
- Los sonidos de “sh” y “zh”: conscious /ˈkɑn.ʃəs/, explanation /ˌɛkspləˈneɪʃən/, indication /ɪndɪˈkeɪʃən/, resurrection /ɹɛzəˈɹɛkʃən/, inspiration /ˌɪn.spɪˈɹeɪ.ʃən/
- Palabras largas — cuida el acento: fundamental /ˌfʌn.dəˈmɛn.təl/, repeatedly /ɹɪˈpiːtɪdli/, explanation /ˌɛkspləˈneɪʃən/, consistently /kənˈsɪstəntli/, historically /hɪˈstɔɹɪkli/
Cómo practicar con este vídeo
- Escucha el vídeo entero una vez sin hablar y anota las palabras que no conoces.
- Empieza a velocidad 0,75×, haz shadowing frase por frase y vuelve a la velocidad normal cuando te resulte fácil.
- Grábate y compara con el original, prestando atención a palabras como gospel, jimmy, scholar.
Gramática en este vídeo
Las estructuras que más usa el hablante, con las palabras exactas del vídeo:
| Estructura | En el vídeo |
|---|---|
| Present perfect continuous have/has been + -ing — una acción que empezó antes y continúa | he's been looking · he's been trying |
| Present perfect have/has + participio pasado — una acción pasada que sigue importando ahora | I've spoken · I've discovered · have burrowed |
| Voz pasiva be + participio pasado — importa lo que ocurre, no quién lo hace | be written · be called · being born |
| Oraciones de relativo who / which + oración — información extra sobre una persona o cosa | issues, which are · things which are · points which is |
¿Qué es la Técnica de Shadowing?
Shadowing es una técnica de aprendizaje de idiomas respaldada por la ciencia, desarrollada originalmente para la formación de intérpretes profesionales y popularizada por el políglota Dr. Alexander Arguelles. El método es simple pero poderoso: escuchas audio en inglés nativo y lo repites en voz alta de inmediato, como una sombra que sigue al hablante con solo 1-2 segundos de retraso. A diferencia de la escucha pasiva o los ejercicios de gramática, el shadowing obliga a tu cerebro y músculos de la boca a procesar y reproducir simultáneamente patrones de habla reales. Las investigaciones muestran que mejora significativamente la precisión de la pronunciación, la entonación, el ritmo, el habla conectada, la comprensión auditiva y la fluidez al hablar, convirtiéndola en una de las metodologías más efectivas para la preparación del IELTS Speaking y la comunicación en inglés en el mundo real.