Tag: Theology

TurretinFan Attempts to Make an Argument

The Young, Textless, and Reformed2 Comments

Introduction

On Monday, anonymous blogster TurretinFan published an article titled The “Stable Text” King James Version Argument which can be found here. The point of the article is to say that the “misleadingly labeled” Confessional Bibliology position is the same position that the KJV translators had to respond to, and is essentially the position of the Roman Catholics. I want my reader to notice that this article is about 10 sentences worth of assertions, and the rest citations which he claims prove his point. TurretinFan hasn’t actually made an argument in this article, nor has he addressed the material I have written. Let’s break down his assertions and see if we have anything to engage with from the article.

Confessional Bibliology is Misleadingly Labeled

In the first sentence of the article, TurretinFan asserts that the label “Confessional Bibliology” is a misleading label. He does not explain why or how it is misleading. He continues to say that Confessional Bibliology “seems to recognize the authority of the original languages” but “seems to conform to whatever Greek or Hebrew was followed by the translators/revisers of the King James Version.”

Apparently it is news to TurretinFan that the King James Version translators used the base text which we now call the Textus Receptus to create the King James Version translation. Again, no argument provided by our anonymous poster, simply an assertion as to what “seems” to be the case. In other words, there is nothing we can reasonably engage with here.

The Stable Text Argument is a Roman Catholic Argument

TurretinFan’s major blunder here is a common error that Critical Text advocates make, which is to confuse an argument for the text with an argument for the authority of a translation. He references Clement VIII who is making an argument for the stability of the Latin manuscripts, which are translations. This is a common argument made by James White, and not original to TurretinFan. This is not the argument I am making, nor have I ever made. Perhaps if TurretinFan understood the moniker “Confessional Bibliology,” he would know that the position I defend is simply the position of chapter 1 of the 17th century confessions, which state, “The Old Testament in Hebrew, (which was the native language of the people of God of old,) and the New Testament in Greek, (which, at the time of writing of it was most generally known to the nations,) being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentical; so as in all controversies of religion, the Church is finally to appeal unto them. But, because these original tongues are not known to all the people of God, who have right unto an interest in the scriptures, and are commanded in the fear of God, to read and search them, therefore the are to be translated into the vulgar language of every nation unto which they come, that the word of God dwelling plentifully in all, they may worship him in an acceptable manner, and, through patience and comfort of the scriptures, may have hope” (Westminster Confession of Faith, 1.6).

TurretinFan ends by stating that my objective is to move from manuscripts to a single, stable text. This is arguably the strangest assertion he has made in the article, as this is simply what happened in time and space. Is he arguing that the church uses manuscripts today? Do Christians carry around various manuscripts to church? It is already the case that the form of the Bible has moved from manuscripts to printed texts and translations. This is true for both the Critical Text and TR position. The question is not whether we should migrate from manuscripts to printed texts, that has already occurred as a matter of history, not my opinion. The question is what those printed texts represent, and which of those printed texts and translations should be used by the people of God.

Interestingly enough, in his critique of me, TurretinFan has critiqued the nature of his preferred text. If my desire is a single, stable text, and this is the “wrong priority,” then he is really saying that the Critical Text is not a stable text, and “it is a mark of wisdom to revise when we discover errors.” TurretinFan has no basis for determining what an “error” is, however, because his preferred textual methodology cannot say what is an error. His methodology can only determine what is most likely the oldest reading, which is an evaluation that is agnostic to the idea of original or authentic. The concept of error requires the idea of verity or authenticity, which the Critical Text methodology does not claim to provide.

Turretin Vs TurretinFan

So if TurretinFan’s critique of my position is that I am wrong to desire a single, stable text, then it is clear that his position is the opposite. The only history repeating itself is for gainsayers such as TurretinFan to question the authenticity of Scripture, such as 1 John 5:7, Mark 16:9-20, and John 7:53-8:11. Ironically, Turretin himself agrees with me in my doctrine of Scripture.

“By the original texts, we do not mean the autographs written down by the hand of Moses, of the prophets and the apostles, which certainly do not now exist. We mean their apographs which are so called because they set forth to us the word of God in the very words of those who wrote under the immediate inspiration of the Holy Spirit” (Turretin, Francis. Institutes of Elenctic Theology. Volume 1. p. 106). In other words, Turretin rejects the idea that the Bible is inerrant in its autographs, but rather that it was kept pure in all ages via the copies or apographs.

Turretin continues by defining the difference between a textual variant and a corruption, “A corruption differs from a variant reading. We acknowledge that many variant readings occur both in the Old and New Testaments arising from a comparison of different manuscripts, but we deny corruption (at least corruption that is universal)” (Ibid., 111). In other words, Turretin does not agree with the modern critical text idea that there are variants which should be marked with a diamond, indicating corruption.

Turretin finishes by defending the passages that TurretinFan himself rejects, “There is no truth in the assertion that the Hebrew edition of the Old Testament and the Greek edition of the New Testament are said to be mutilated; nor can the arguments used by our opponents prove it. Not the history of the adulteress (Jn. 8:1-11), for although it is lacking in the Syriac version, it is found in all the Greek manuscripts. Not 1 Jn. 5:7, for although some formerly called it into question and heretics now do, yet all the Greek copies have it, as Sixtus Senesis acknowledges: “they have been the words of never-doubted truth, and contained in all the Greek copies from the very times of the apostles” (Bibliotheca sancta [1575], 2:298). Not Mk. 16 which may have been wanted in several copies in the time of Jerome (as he asserts); but now it occurs in all, even in the Syriac version, and is clearly necessary to complete the history of the resurrection of Christ” (Ibid., 115).

Here is the most entertaining conclusion that we can arrive at by actually reading Turretin:

  1. Turretin lots TurretinFan in with the heretics in his rejection of 1 John 5:7
  2. Turretin was aware of the manuscripts TurretinFan prefers (Jerome’s referenced manuscripts)
  3. Turretin details how doctrines are impacted by the removal of passages as found in the Critical Text (the history of the resurrection of Christ)
  4. Turretin rejects the notion of corruption (indeterminate readings, which are found in the ECM)
  5. Turretin rejects the reframing of the WCF by Warfield and the Chicago Statement

In other words, Turretin disagrees with TurretinFan on nearly every point as it pertains to Scripture, both textually and theologically. It is interesting that TurretinFan accuses me of making a Roman Catholic argument. This is a little known fact, but the Textus Receptus was actually the text of the Protestant Reformation. It makes no sense that defending such a text would be considered…Roman Catholic. I suspect the reason for such shoddy and inept argumentation is due to the fact that this is simply a regurgitation of assertions made by James White. Let me remind my reader that assertions are not arguments, and you actually have to explain why a quote supports your argument. This is persuasive writing 101. What we have to recognize is that a community college English 101 professor would send this article by TurretinFan back for revision because he hasn’t made an argument, he’s simply made assertions in between citations.

Conclusion

The greatest condemnation of this article is not it’s poor structure and lack of persuasion, it is the fact that Turretin himself disagrees with TurretinFan so fundamentally that he should really consider changing his moniker. Perhaps he should consider Dr. SpyOptics, the bargain bin version of Dr. Oakley.

Death of Logic

The Young, Textless, and Reformed7 Comments

Welcome to the new year, reader. In 2024, I fully expect that we will find ourselves debating the same arguments and talking points afresh. The reality is that many of the theological controversies prevalent today are already resolved. Consider topics such as soteriology and eschatology. These have been discussed at great length by men much more capable than anybody alive today, yet modern men exhaust themselves, thinking that they have come up with some clever argument. Despite this, Christians will descend upon internet forums to cast their thoughts into the void, regardless of outcome. Such is the nature of debate disconnected from the real world.

Many, if not all, of the popular debates can be resolved by logical rules as simple as the law of noncontradiction or excluded middle. In other words, two things that cannot be true at the same time or one of two things must be true, given the claim requires it. The entire textual discussion can, at the very least, be reframed by evaluating foundational claims by these two laws of thought. For example, if our primary claim is “Scripture exists”, then we can exclude any claim which posits that “Scripture does not exist.” By “exist” we mean here that the Scriptures exist in such a way that we can access and use it. Many modern views of Scripture attempt to redefine the term “exist” to mean that the words are out in the world, somewhere, we just don’t have access to them. Yet, this is an illogical claim, for this view also allows for the possibility that the words are not out there in the world. This is why textual scholars hedge their claims with words such as “possible” and “likely.” In short, if it is “possible” that a text is original, it is also possible that a text is not original. Using this type of language violates the law of noncontradiction if we are trying to defend something which is said to “exist.” Something cannot exist and “possibly exist” at the same time.

Herein lies the nuance which muddles the debate. If you are a Christian, your premise is that Scripture exists, not that it “possibly exists.” This is a requirement for all Scriptural truth claims. We do not say in evangelism that, “It is possible that God so loved the world..” and so on. When we present the Gospel, we do so assuming the premise that the words exist, and that the words we have in front of us are correct. There is not a scenario where a Christian can confidently present the free offer of salvation given that the words on the page could be inauthentic. Yet, if you inspect the average claim of the modern bibliology camp, this is how they argue for Scripture. In one context, they read their Bible, listen to sermons, and debate theology with absolute confidence in the words on the page, and in the text-critical context, they argue with varying degrees of “possibility.” We know that this is not logically valid.

If we investigate what it means for the Bible to “exist,” we find that this concept is captured within the doctrine of preservation. To the traditional camp, the Bible exists because we have always had it, despite attempts at corruption. To the modern camp, the Bible exists insofar as we have it today. The first group has, at the very least, logical consistency because the definition of “Bible” has not changed over the years. The second group has a serious problem because in order to make the claim that the Bible exists, they must change the form of the Bible to mean something different in every age. The Bible, in other words, is more of a concept than an object. This is the primary difference between the two groups, as far as I can tell.

The traditional group sees the Bible as an object with a defined number of words, whereas the modern group sees the Bible as an object with a defined number of ideas. This is the explanatory mechanism the moderns use to describe how the words can be added, removed, or changed, and the thing (Bible) still be the same. According to this model, so as long as the core ideas are preserved, the Bible is preserved. This is a clever formulation, but unfortunately it has no explanatory mechanism. It cannot be demonstrated to be true, which means it is purely conjectural. This is due to the fact that literary ideas are derived from words. A text cannot preserve an idea without words. So if it were the case that a text can change while the ideas remain constant, one would have to actually demonstrate that additions, subtractions, and substitutions do not alter the substance of the text. This of course cannot be demonstrated to be true because any addition, subtraction, or substitution must, by definition, alter the substance of a text. This is how words work. Unless a modernist is willing to make the claim that all omitted portions of text are void of meaning, or all substitutions are merely synonymic, this must be the case. Ultimately, this claim is evaluated true on the simple merit that it has been said out loud.

We see that the textual debate is really a matter of definitions. In order for the modernists to be correct, they must employ a functional definition of “Bible” and “exists” and “preserve” in a different sense than the traditionalists. This is how they use historical writings such as the Westminster Confession to defend their claims. “If by Scripture they mean this, and if by preserved they mean this, then the Scriptures are indeed preserved!” Yet we can all agree that simply changing the definition of words does not win an argument, it simply means that the argument itself is different. This is my main point, the modern position of bibliology is comprised of claims which are substantially different than that of the traditionalists. That is to say, when these two groups collide in debate, they are using different functional definitions of key terms such as “Bible” and “preserved.”

This is important to recognize the next time you engage in a debate over a text such as 1 John 5:7. The textual modernist views his Bible as a collection of concepts and ideas, not a defined collection of texts. That is why a primary argument against the importance of the Comma Johanneum is that “the idea is contained elsewhere.” What I want my reader to understand is that this is actually an argument in support of a different definition of “Bible.” Take time to notice when somebody argues that, “1 John 5:7 isn’t even about the Trinity” or “It wasn’t even quoted at Nicaea in defense of the Trinity.” They are arguing this because in their mind the Bible isn’t defined by the texts contained within it, but the ideas. Yet we have already established that in literature, ideas are derived from words. Thus, adding, removing, or altering the words necessarily adds, removes, or alters the ideas.

Herein lies the primary logical problem with the modernist position on Scripture. In order for the text to mean something in itself, the ideas must be derived from the text. If it is the case that the ideas themselves are preserved apart from the text, then it is the case that the ideas have another preserving mechanism. Let us return to the argument related to the Trinity and 1 John 5:7. One of the chief arguments presented by textual modernists such as James White is that the doctrine of the Trinity can be derived elsewhere. Note the framing demands that the doctrine exists, and it can be found in the text. The doctrine is assumed first, and collected from Scripture as it exists to the modernist. In other words, the doctrine is preserved apart from the text. In this view, the reader brings a fully built out doctrine of the Trinity into Scripture. This is the implied assumption of this argument against the Comma Johanneum.

So we see the foundational logical problems that exist in the current iteration of the textual discussion. The modern side must redefine historical terms in order to fit their view into the Protestant frame. That is why some textual scholars avoid referring to Scripture as “The Bible” and instead opt for “bibles.” This is because at the core of the Critical Text position, the assumption is that “bibles” exist, but “the Bible” hasn’t existed since the first or second century. This is obviously problematic for Christian bibliology. The answer the modernists give is that, “we don’t need the Bible, as long as the ideas are preserved in the bibles.” One of the main problems in the textual discussion is that when a textual modernist employs the term “Bible” or “Scriptures,” they mean, “the bibles.” This demonstrates one of the foundational disconnects in the debate, both sides are using different functional definitions.

This is why the debate will continue into 2024 the same as it has since I have been involved. There are two theologies of the text, two logical foundations, two sets of definitions. My prediction is that 2024 will continue to highlight the differences in the positions with each discovery and evolution of the textual scholars. Happy New year and may the Lord bless you and keep you, reader.

The Theology of the Text: What is Scripture?

The Young, Textless, and ReformedLeave a comment

This article is the first in the series called “The Theology of the Text,” designed to cover the topic of the text in short, accessible articles. 

The Theology of the Text Part I: What is Scripture?

Christian theology is built from the ground up from Scripture. Without Scripture, there is no stability to the Christian religion. If the Scriptures are rejected as the ultimate foundation for the Christain religion, subjectivism and human experience become the god of the church. What we believe about Scripture is of utmost importance, as it is the foundation for all Christian faith and practice. The reason that the Scriptures are the foundation for faith and practice, is because God declares them such, and gives them to His people for that purpose. 

“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.”

2 Timothy 3:16

There are two points from this passage that are important to know: 

  1. All Scripture is given by inspiration of God
  2. All Scripture is given as a sufficient rule of faith; for practice and interpretation

The first point means that every line of Scripture is delivered from God to man by way of His inspiration. That is to say, that God is the author, and the men who physically wrote the Bible were the instrument, or writers. There are two points that should be observed from this first point: 1) The Scriptures are God’s words written down, and therefore pure and perfect. 2) The use of human means to write the Scriptures does not suppose human error, as God inspired those human authors. The process of giving the Scriptures to the church was not an accidental that God simply used in a reactionary way. Scripture is something He Himself caused and delivered. The nature of inspiration is such that the very words are inspired, and also that the vocabulary and experiences of the writers were employed by God. This has been called “organic” or “verbal plenary” inspiration by some, but it is important to remember that the nature of inspiration was not so organic that the words of Scripture are simply human words and ideas that God used. All Scripture is given by God, and therefore all Scripture is God’s words, regardless of the means that He used to accomplish such inspiration. 

The second point means that the Scriptures were given as a sufficient rule of faith to the people of God for all matters of faith and practice, “instruction in righteousness.” This serves as both a rule for what the Scriptures are to be used for, and also gives the people of God the necessary “self-interpreting” hermeneutic principle. First, the Scriptures are given “for instruction in righteousness.” That means that there are other ways to learn things outside of the Scriptures. There is benefit in reading history books, maths textbooks, theological commentaries and works, and other works of literature which cover various disciplines not pertaining to faith and practice. That does not mean that the Bible does not say anything about math, or science, or history, just that the Bible itself does not say it is the only means to get knowledge in all things. The Scriptures provide the foundation for how a Christian approaches all other disciplines, but does not contain exhaustive knowledge of all other disciplines in itself. It is sufficient as it pertains to Christian faith and practice, and also sufficient in its declarations about the Christian should approach other disciplines. Second, since the Bible is sufficient for all matters of faith and practice, that means that the hermeneutic principle of “let Scripture interpret Scripture” is warranted from this text. There is no need to interpret the Scriptures through Biological science, ecclesiastical tradition, critical approaches, or using various numerological systems. Further, this also means that no further revelation is necessary “for doctrine, for reproof, for correction, for instruction in righteousness.” The Scriptures are fully sufficient for understanding all of Scripture. Historical studies may help one understand context better, but Scripture should always be read with the self-interpreting principle. 

Conclusion

The Scriptures set forth in 2 Timothy 3:16, and many other passages, that the Word of God is pure (Ps. 12:6) and perfect (Ps. 19:7), and sufficient for use in all matters of faith and practice. The source of a multitude of modern errors stem from rejecting this doctrine. When a Christian reads Scripture and hears Scripture correctly and faithfully preached, they are hearing God’s words (John 10:27). The Scriptures are lacking nothing, in word count and in what they teach. There is no prophetic word, vision, or dream which is necessary, because the Scriptures are sufficient. God gave the Scriptures to His people so that He could speak surely in every age until the last day (Mat. 5:18). In an age where the Bible is viewed as a corrupt, man-made document, this doctrine is essential to affirm for the sake of assurance of faith, and unity among the people of God.