Tech is powering the diversity and change embedded in our language

With the evolution of the relatively few surviving languages, we bear witness to a very familiar pattern to that established by biological evolution: consensus that it happens and wide diversity on how it happens.

One factor seems to be if the language spoken is by a people indigenous to an area. These folk might be more likely to innovate than a diaspora group.

Another huge factor for accelerated language evolution is technology. Like other major players in the news media, The Guardian has recognised the power the Internet has had on accelerating linguistic change. They recently featured the following column, stating: “The usual evolution of English has been accelerated online, leading to a less formal – but arguably more expressive – language than the one we use IRL”*, writes Emmy Favilla, editor and author, somewhat tongue-in-cheek.
If the purpose of Bible translation is to effectively communicate to readerships existing within evolving linguistic frameworks (and all readerships do), then Bible translation cannot just be about checking off the languages as yet “unreached by the gospel”.

In summary, languages seem to be in a deep state of constant flux, especially under certain accelerating technological factors, which should have a profound effect on the perceived task of Bible translation.


*  Favilla, E. (2017) How the internet changed the way we write – and what to do about it, The Guardian. Retrieved from https://www.theguardian.com/technology/booksblog/2017/dec/07/internet-online-news-social-media-changes-language  

"I can't sign that!"

I am in the process of typing up my scribbles on Holmes' Quest for the Trinity book - almost there (I will share the link hopefully tomorrow). There are some wonderful quotes in there - as well as reflections that require some serious consideration.

First something I believe many would relate to, perhaps in the wake of what I sense to be a fresh hardening in this area of doctrinal adherence in some Christian organisations and churches, from p173-4:

"It is not a surprise that an appetite grew up amongst those not controversially inclined for a disciplined refusal to go beyond biblical language; at the Salters' Hall Synod of 1719, called in response to the challenge of several recent and powerful anti-Trinitarian texts, notably William Whiston's Primitive Christianity (1711) and Samuel Clarke's Scripture Doctrine of the Trinity (1712), many ministers, including a majority of the Presbyterians and almost all the General Baptists, declined to sign a proposed statement of faith on the grounds that its language was not found in the Bible. They were not closet anti-Trinitarians; they had merely reached the point of believing that definitions couched in technical language generated argument more often than understanding."