Seventh-day Adventist theologians in Germany worry the latest Bible version released in their country sacrifices Scriptural accuracy on the altar of political correctness.

Reflecting five years of study and the input of nearly 50 individuals from diverse backgrounds, the new Bible version, worded to “do justice to women, Jews and marginalized groups” sold out as soon as it hit bookshelves in Germany, according to Ecumenical News International.

With its diluting of Old Testament violence and references to female disciples, apostles, and Pharisees—among other revisions—the version has inspired much hype, not to mention controversy.

“The intent of the new German translation…is to present the Bible in gerechter sprache, or ‘just language,’” said Udo Worschech, a Seventh-day Adventist theologian at Friedensau Adventist University in Friedensau, Germany.

“[The translators] tried to be innovative and scientific,” said Siegfried Wittwer, a German Adventist pastor, “[adhering] to the Hebrew and Greek text, [but] using a modern, up-to-date language. They wanted to be gender-fair and avoid anti-Semitic expressions.”

Women are not only mentioned, but addressed personally. As one such example, Wittwer cites several Old and New Testament examples where the phrase “my daughter” replaces the traditional “my son,” and where “mother” joins the typical mention of “father.”

Additionally, Wittwer notes that when referring to God, the translation often employs the expression, “the Living, the Eternal, the Holy.” Each of the attributes is gender-neutral in the German language and—accompanied by a feminine article—intends to temper a patriarchal notion of God, he explains. The familiar “Lord’s Prayer” now begins, “Our father and mother who is in heaven,” says Frank M. Hasel, dean of the Adventist-run Theological Seminary at Bogenhofen.

Despite the translations’ attempt to heighten Scripture’s relevancy, both Wittwer and Worschech remain skeptical of its credibility. Worschech even questions its title. “The German word gerecht is here imbued with the idea of “righteous[ness]. In the German language, this title itself is already misleading, since it recalls the idea of absoluteness and finality,” he explains.

Holger Teubert, director and editor of Germany’s Adventist Press Service, agrees. “The title of the new Bible version is provocative and polemical. My question is this: Is this Bible version the only translation in a fair language? Are all other translations [written] in an unfair language? The title condemns all other Bible translations.”

Where the version claims absoluteness, its language is disturbingly wishy-washy, says Hasel. He cites its treatment of Jesus’ Sermon on the Mount, recorded in the book of Matthew. “We read that Jesus no longer speaks with his divine authority saying: ‘but I say to you…’ Instead, he says: ‘I interpret this today to mean…’ A definite statement is turned into an optional and provisionary suggestion,” he explains. 

“[The translation] is supposed to further discussions, inspire the reader to begin reflecting about present-day problems such as the discussion about women in society, the non-Christian neighbor, the atheist, the problems of patriarchal societies, and other questions relating to modern society,” offers Worschech.

Gender-inclusiveness is a major theme of the translation. Most of its contributing scholars are women. Rather than dramatically editing the Bible to accommodate social equality, Worschech suggests Adventists would be better off to reflect on the role real women have played in the church. “Even today,” he says, “feminist theology could [profit from] scholarly presentations about Ellen G. White’s work.”

White, a founding pioneer of the Adventist church, wrote prolifically and proved highly influential even amid what Worschech calls the patriarchal society of North America in the late 1800s.

Sylvia Renz, an Adventist author working for the Bible Correspondence School at Germany’s Adventist Media Center, finds this “artificial emphasis” on women a patronizing stopgap. “I don’t think it is necessary or helpful to change all the gender-related words [to] a female form. This will not make our world a bit more fair and just.”

“And,” she adds, “I don’t think humans have a right to change the Word of God and put another meaning into the words while translating.”  Marit Krejcek, who also works for the Adventist Media Center, says she takes her cue from Jesus’ treatment of women while he was on earth. “I don’t need such a Bible version because I feel included as a woman regardless,” she says. 

Hasel agrees. “As Adventists, we do not feel free to ‘correct’ God’s revealed and divinely inspired written Word at our good will. There is danger in tampering with the Biblical text. Instead of revising the Biblical language and thus also the meaning of the Biblical witness, we must confess this witness in the language that is given to us in the Bible.” He adds that any translation that “meddles with the Biblical text cannot be recommended for serious personal Bible study nor for any use in corporate church service.”

Worschech’s concerns go beyond the translation’s treatment of original language. He wonders if the Bible is an appropriate context within which to address societal issues, not to mention the “time and money” spent on researching and releasing it. “Theologians have already dealt with these questions and problems for decades. There is a wealth of published material considering all aspects that the new translation wants to draw attention to.”

Teubert mentions that the translation was wholly funded by donations from various churches and ecumenical women’s associations. Nonetheless, he advises Adventists to study “more trustworthy Bible editions” that better adhere to the original language of Scripture.

“A Bible claiming to be a translation must really [be] translated from the original Hebrew and Greek text. If not, it is not a translation [but] an application…reflecting today’s climate of political correctness and gender inclusiveness,” Teubert explains.

For his part, while he won’t endorse the translation, Worschech does indicate that “If [it] leads pastors to realize that their task is also to be teachers of the church, presenting and discussing ‘present truth’ issues, [then] the translation may be acceptable.”