The Nida Institute for Biblical Scholarship
continues today, through the American Bible Society.
A representative from Nida's Institute also teaches every year
at the Jesuit university in Rome.
But those concerned about the ecumenical methods
of Bible translating question the results,
since the process involves making sure others
are not offended by the translation.
Stringer: "What do you have to do to a Bible
to get everybody to approve of it?"
An example of ecumenical compromise
is the Revised Standard Version of 1952.
The Old Testament Committee included an
unbelieving Jewish scholar, Harry Orlinsky,
whose involvement caused an uproar
over the Book of Isaiah.
Daniels: "So when you come to Isaiah 7:14,
when it talks about 'a virgin shall be with child,'
and Matthew the apostle under inspiration of the Holy Ghost
translates it straightforward as 'virgin,'
well, this Jewish translator doesn't want it to say 'virgin.'
So it just says 'young woman.'
That was the beginning.
What was amazing is Ken Pike, who was the head of SIL at the time,
said this was wonderful, that he had seen,
these liberal translators did a much better job of translating
than conservative translators he'd known."
The Ecumenical Movement, that began with Vatican Council II,
has spread throughout the world and is often driven
by unification efforts surrounding the Bible.
Even the museum dedicated to the memory
of William Tyndale in Brussels, now offers an ecumenical Bible.
Seller: "Yes, this is the new [Today's Dutch Version] Bible,
that is used also by the Catholics,
also as the Protestants.
They worked together.
It was produced by the [American Bible Society]
in Holland.
Pinto: "The United Bible Societies?"
Seller: "Yep, United, yeah.
Bible Society."
Pinto: "And did the Catholics and Protestants
work together on this?"
Seller: "Yes, yes, certainly."
Pinto: "Now, the Vatican has been, because of Eugene Nida,
in an official agreement with the United Bible Societies
since 1967.
Is that true?"
Stringer: "Yes.
And it was started before then.
Unofficially.
But there was an official agreement from that point on.
And by 1979, the official Greek text
of the Roman Catholic church, was the United Bible Societies text,
which meant that you had a One World Greek text...
except for a handful of us, you know, that aren't signed into the program.
But they would present it as the One World Greek Text,
that everybody agrees upon.
So the Roman Catholics,
the United Bible Societies, the American Bible Society,
almost every national Bible society around the world,
agrees on the same Greek text, the same Hebrew text,
for translation.
So from 1979 on, we've had a One World Bible,
officially approved by the Roman Catholic church
and the pope, in Greek and Hebrew.
And so, the new translations that stem from that,
are gonna have great consistency, regardless of
what language they're in.
So I know about folks who talk about, 'Boy, we are heading towards
a One World Bible.'
We're not 'heading towards one.'
We've had one, since 1979.
Some believe the concept of a One World Bible
is part of the Jesuits' plan to eventually unite mankind
under a single world religion.
Daniels: "See, the Jesuits kept on doing one more thing,
to get the Catholic side open to the Protestants.
And they always put the most intellectual,
the most affable people in those positions.
They're winsome.
You want to be around them.
You wouldn't mind sharing a dinner and hanging with them.
That's the kind of person that the Jesuit is.
The Jesuits were the cement and the grease
and whatever else it took, including the dirty tricks,
to make One World Bible for One World Religion."
Perhaps the most dramatic episode of the new Bible movement,
has been the testimony of Dr. Frank Logsdon,
a former pastor of the Moody Church in Chicago in the 1950s.
Logsdon influenced the development of the
New American Standard Bible.
He had advised his friend, Dewey Lockman,
in pursuing the translation, but came to regret it later on.
His testimony was recorded prior to his death in 1987.
Logsdon believed that the translation itself
had been done earnestly, but that the real problem
was with the underlying Greek text, that could be traced
to Westcott and Hort.
Logsdon: "Well, up till that time I thought the Westcott and Hort
was the text.
Yet Logsdon learned of the secrecy practiced
by Westcott and Hort, and their duplicity,
in replacing the Received Text with a text of their own.