Tag: TR Only

The Battle Against Onlyism

The Young, Textless, and Reformed2 Comments

Introduction

One of the biggest victories of postmodernism in the church is the demonization of objectivity. Subjectivity is celebrated and put on a pedestal so often that Christianity has all but lost its identity. This is abundantly clear if you have been following the SBC in recent years or have had a conversation with the average person about Christianity recently. There are as many forms of Christianity in 2021 as there are Bible translations. New translations and paraphrases have flooded the market with essentially no real pushback. So called “reformed” men have written textbooks endorsing the MSG.

Rather than fighting against the absurdity of having over 500 English Bible translations, “Conservatives” have labeled this an “embarrassment of riches” and encourage believers to read a smattering of translations. The problem, according to the modern church, is not that there are four different versions of the ESV, or that the MSG exists. The issue, they say, is against the people who decide to read one translation – the “Onlyists”.

It is clear that the battle that mainstream conservative wants to fight is onlyism rather than pluralism in Bible translations. This being the case, I want to examine what is being set forth by a pluralistic view on Bible translations. I have summarized it in a list below.

  1. There should not be unity over Bible translation
  2. There is not one translation that is better than the other
  3. Bible translations should be viewed as tools to access the Word of God, not the Word of God itself
  4. Changes to translations or new translations demonstrate that the words themselves do not matter

Unity in Bible Translation

The battle against the “Onlyists” is launched from the place that there is not one translation that is better than another, and that unity should not be had in one translation.. This points to the reality that the pluralists understand translations as a tool to access the Word of God, not the Word of God itself. This of course is stated plainly in the theological statement, “There are no perfect translations.” What this actually means is that there are no perfectly accurate translations. Every translation has errors, and therefore all must be used as a tool to understand Scripture. They claim that this is because language cannot be translated perfectly into another. In other words, translations are tools that imperfectly point to the Word of God.

Now this raises an important questions then, if translations are tools, what exactly is Scripture? What exactly are we looking at when we open up an English bible translation? Since a translation cannot be perfectly accurate, the translation itself is not “the very Word of God,” it is something that estimates or perhaps approximates the very Word of God. This must be true, seeing as the pluralists take no issue with any of the four versions of the ESV that exist. Using just one translation as an example, we can clearly see that the exact material of the translation does not matter.

That means that theologically speaking, the modern view understands the original language texts as “The Word of God,” and that translations are tools that point to it. Since there are no translations that accurately set forth the original, we must then look to what they say about the original language texts. According to them, we do not have the original in any original language texts or in any translations. In summary, not only does the original not exist today, if it did, we wouldn’t know we had it, and further, we couldn’t translate it accurately. That is to say that if you are at a church that holds to the modern doctrine of Scripture, your doctrinal statements mean absolutely nothing.

What is peculiar is that this is not seen as an issue, despite it clearly contradicting even the most simple orthodox statement of faith on Scripture which says, “The Bible is the very Word of God.” If by “the Bible” these statements mean “The Bible we use here at this church,” then the statement itself is actually contradictory because that Bible is just an imperfect approximation of texts that are not original. Despite the fact that this view voids the majority of doctrinal statements found in Church charters and doctrinal statements, the real problem is seen to be the “Onlyists.” That is the fight the modern church wants to take in the 21st century.

Conclusion

As much as conservatives in 2021 want to think that they have a sturdy theology of Scripture, the reality is that they do not. Recently, a pastor stated in a sermon that, “We can get back to what the autographa or original documents said via the transmitted text; it’s truly incredible.” This is quite common, even though there is not a single textual scholar who believes that or says that. If any pastor has done this, he should probably produce that original so that the textual scholars can close shop. The above quote demonstrates the disconnect between what the textual scholars are actually saying and what the average pastor thinks has been said. The problem is that these very same pastors can listen to a Dan Wallace lecture, hear him say that we do not have the original, and somehow come away from the lecture believing that we have the original.

Now the truly paradoxical thing about all this is that the very same people who advocate for this view present the discussion as though the “onlyists” are the problem. Further, the average pastor believes that we have truly found the original while appealing to men who adamantly state the opposite. I invite my reader to come to a conclusion. Does the person who upholds the pluralistic view have any ground to object to any other view of Scripture? Is the battle against the “onlyists” warranted? I will suggest, in conclusion, that the pluralists are sailing in a burning boat, shouting at a boat that is not on fire.

The Defense of the TR is Not the Same as the Vulgate

The Young, Textless, and Reformed7 Comments

Introduction

Recently, Dr. Peter Gurry posted an article called “Cardinal Bellarmine, Trent’s Major Apologist, On Important Variants” on the Evangelical Textual Criticism blog. The article is a continued effort to conflate the TR with the Vulgate. Gurry ends the article with this conclusion:

“One last observation about Bellarmine’s discussion. I notice a similarity, mutatis mutandis, between Trent’s view of the Vulgate and some present-day Protestant defenses of the TR. Both believe that usage has a key role in confirming authority. For Trent, the Vulgate’s authority is confirmed “by the lengthened usage of so many years.” For TR proponents, the TR’s authority is confirmed by the usage of such great theologians (the Reformers). Neither view convinces me, but it remains instructive to see how Bellarmine argues for his case.

Peter Gurry. Cardinal Bellarmine, Trent’s Major Apologist, On Important Variants. March 11, 2021.

In the first place, Gurry is incorrect that “present-day Protestant defenses of the TR” are confirmed by “the usage of such great theologians.” I have written over 250,000 words describing and defending the “present-day” Protestant TR position without having once argued for authority of the TR by virtue of Reformed Theologians who used it. In all of my correspondence with Dr. Jeff Riddle, Pastor Truelove, and many other defenders of the TR, I have never once heard this argument presented as it is in the article. We of course utilize Protestant theologians in our defense of the Received Text, but we appeal to the doctrines they espoused, not the authority of the Protestants themselves.

The unfortunate reality is that Gurry’s audience will continue to believe that the defense of the TR is based on what some called “Reformationolatry” or something similar as a result of this kind of argumentation. This of course is a not-so-subtle polemic which is intended to reduce the TR position to simple adherence to tradition or perhaps an appeal to the authority of the Reformed. To be fair to Dr. Gurry, his portrayal of the TR position is far less disingenuous than that of James White, but still deserves some clarification nonetheless. In this article, I will clarify the argument that is made by present-day Protestant defenders of the TR, and my reader can decide if the TR position has a mutatis mutandis with Rome.

The Argument from Providence

The argument made by the present-day Protestants in defense of the TR is that the authority of the text is vindicated by usage by the people of God. That is to say that the average person can look into history and see the text that was actually used. The argument is not, “As Reformed theologians used the TR, so do we.” When a person opened up a Bible post-Reformation, it was a TR or translation of it. The appeal to Calvin, Turretin, Ussher, or Owen is done due to the fact that these theologians represented the orthodoxy of the day. I would find it peculiar if anybody studied in Reformation and post-Reformation history would take issue describing Turretin and Owen as accurate representations of Protestant Orthodoxy. To give some context, Turretin’s Institutes of Elenctic Theology was the standard textbook at Princeton Theological Seminary until the late 19th century when it was replaced by Charles Hodge’s Systematic Theology. This points to the historical reality that Turretin not only represented the orthodoxy of his day, but orthodoxy well after he died.

Assuming that my reader is willing to accept simple facts of history, the argument as presented by Gurry should be recognized as a poorly articulated simplification of the actual position presented as defended by present-day Protestants. There are two important components to the argument for the authority of Scripture that I will present to my reader. The first is that the authority of the Bible as presented by the TR position is given by God. The Scriptures are self-authenticating, not authenticated by the people or theologians that have used them. The second is the argument from Providence which simply points to historical record to vindicate this theological reality. The reason this has become such a controversial topic is possibly due to the fact that some Critical Text apologists have taken up the opinion that the TR didn’t even exist during the Reformation.

The important distinction that I want to make sure my reader understands is the difference between something that gives authority to the Scriptures vs. something that vindicates the authority of the Scriptures. The average person can look into history, see that the text of the Protestants was the TR, and note the historical record vindicates the theological position presented by present day Protestant defenders of the Received Text. The TR is said to be a providential text because it was the one that was used. That is how providence works. This has been a difficult thing for Critical Text advocates to admit. For example, in an unguarded moment, James White recently asserted that The Vulgate was the text of the Protestant Reformation in a video made with Stephen Boyce.

Interestingly enough, Apologists for the Critical Text also try to make the argument from Providence about their “earliest and best” texts, so it seems that they have no issue with the form of the argument. They claim that the existence of their manuscripts proves they were used and therefore by God’s providence, their text is vindicated, not recognizing that the record of history shows that their darling manuscripts were not propagated forth in transmission. They argue that their text evolved to some degree or another, which again refutes their argument from providence even further. The average person can inspect the analysis of the textual scholars, see that the manuscripts which form the textual basis for the Critical Text do not have a singular extant common ancestor and are not copied forth unmaimed into the manuscript tradition. In other words, Providence rules against their text.

Actual Similarities between the Critical Text and the Papacy

Now what is interesting is the Critical Text advocate’s failure to see the similarities between their own position and Bellarmine’s. Bellarmine set forth clearly the doctrine of the Magisterium.

“When we say the Church cannot err, we understand this both of the entire body of the faithful and the entire body of the bishops, so that the meaning of the proposition that the Church cannot err is this: that what all the faithful hold as of faith is necessarily true and of faith; and likewise what all the bishops teach as of faith, is necessarily true and of faith.”

Robert Bellarmine. De Ecclesia militante, III: 14

Both Bellarmine and the Critical Text methodology establish the authority of the Bible in the interpretation of the text. In the case of the Papists, it is the Magisterium, the interpretation of the Church. In the case of the Critical Text, doctrine cannot be affected by changes to the text and therefore the authority is not in the words of the text but rather in the interpretation of the text by the church. The difference is only in how “church” is defined. This is the necessary conclusion of the doctrine that the Bible is preserved in its doctrines and ideas and not the words. If the words themselves cannot change the meaning of the text, then the authority is not in the matter, but rather in the sense – the interpretation of those words. This is a theological necessity as a result of rejecting the doctrine of providential preservation.

For example, if a Christological doctrine is less clear in the Critical Text than the TR, such as in 1 Tim. 3:16, they say that the overall doctrine is not affected because it can be interpreted elsewhere. This is an admission that the textual variant indeed says something materially different, though they maintain that the sense remains the same by way of interpretation. The material has changed, and the meaning has not. Since the meaning is gathered by way of interpretation, the authority of the text is not in the material, but rather the interpretation of the material. The Critical Text advocate would not agree with the interpretation of this passage by the Unitarian, so therefore has bestowed the authority of the text in the Trinitarian interpretation of the passage. That is to say that the orthodox interpretation of the church is the thing that cannot err.

The Difference between Rome’s Usage Argument and the TR

Now that I have offered a comparison between the Critical Text doctrine and Rome, I will describe the difference in the “usage” argument of Rome and the Protestants. The argument from usage is quite different between Rome and the Reformed. Bellarmine’s argument for usage is based on the doctrine of the Magisterium, which is the opposite of the argument made by the Received Text position. It is important to remember the historical fact that the Council of Trent was a Counter-Reformation effort. This means that they espoused doctrines in opposition to the Protestants, not the same as the Protestants. The appeal to Protestant theologians by present-day Protestant defenders of the Received Text is an appeal to the Counter-Papacy doctrines they espoused. I want to ensure that my reader understands completely what I am saying here: The Reformation doctrine of Scripture was established in opposition to the Papist doctrine of Scripture. There seems to be a lot of confusion on this point recently, so I want to make sure that people know that the Protestants were not Papists.

The Papist doctrine proposed that the Vulgate must be authoritative because the Church has used it, and the Church cannot err. The response to the Papists by the Protestants was that the Scriptures were self-authenticating and therefore authoritative by virtue of God who inspired them. This was articulated in what we now call Sola Scriptura. In order for Scripture to be authoritative in itself, it has to be materially preserved. The text that was available to the people of God during the time of the Reformation was the text that was used by God’s providence. The Protestants recognized this very clearly and defended this very boldly. The modern day defense of the TR is an appeal to that doctrine, not the theologians themselves. Put very simply, adopting the Received Text is a position that is established on two principles: the adoption of Protestant Bibliology and the rejection of Modern Textual Criticism. It is not a modern day Protestant spin of the doctrine of the Magisterium. The argument against the Magisterium is founded on the reality that the Church can err. This was kind of the point of the Protestant Reformation.

Conclusion

The recent conflations with the Received Text position and the Papist doctrine of Scripture is befuddling. The doctrinal position of the Received Text is explicitly the doctrine of the Protestants’, which is why present day Protestant defenders of the TR quote Protestant theologians (gasp!). It is also likely the reason Critical Text apologists so desperately try to brand what they believe as that of the Protestants. I will provide yet another reminder to my reader that the Protestants were protesting…Rome. The argument that the defense of the TR is the same as the defense of the Vulgate completely ignores the doctrinal foundation for both, seeing as the Protestant defense of the Scriptures was actually in opposition to the Vulgate.

As I have demonstrated in this article, the argument from “usage” is different between the Papists and the Protestants. Those in the Critical Text camp may very well take issue with the Received Text position, but it does not make sense to conflate it with the position it opposes. The Received Text position is still explicitly a Reformation doctrine. It affirms against the Papacy the same today as it did in the 16th century. Ironically, it is the Critical Text position that now has no ground to stand on with Rome – though it appears the scholars of the Critical Text are more interested in comradery with the Papacy than protestation. It is difficult to understand why a position that has housed and eulogized Jesuits such as Cardinal Martini would be so bold as to compare the Received Text position with Popery.

I’ll leave my reader with this definition of projection from Sigmund Freud:

Psychological projection is a defense mechanism in which the ego defends itself against unconscious impulses or qualities (both positive and negative) by denying their existence in themselves by attributing them to others.[1] For example, a bully may project their own feelings of vulnerability onto the target, or a person who is confused will project their own feelings of confusion and inadequacy onto other people.

Review: The King James Version Debate – Chapter 4

The Young, Textless, and ReformedLeave a comment

Introduction

In the fourth chapter entitled, “Some Criteria for Making Textual Choices,” Carson provides a brief summary of some of the axioms of Modern Textual Criticism as presented by Metzger. I will highlight again Carson’s use of “most likely” in the opening paragraph.

“Before turning to the nub of the debate, I propose now to sketch in some of the criteria scholars use to determine what reading is most likely closest to the original.”

Carson, D. A.. The King James Version Debate (p. 29). Baker Publishing Group. Kindle Edition.

In other words, this criteria is by no means a definitive standard for determining an original text.

The Criteria for Making Textual Decisions

Carson sorts the criteria into two categories: External and internal. He lists manuscript date, geographical location, and text type as the three external criteria. As far as the value that external evidence can offer, Carson clarifies that these categories are not decisive.

“None of these considerations is considered decisive; all have to be weighed.”

Carson, D. A.. The King James Version Debate (p. 29,30). Baker Publishing Group. Kindle Edition.

One major point that Carson makes demonstrates the age of this book. He states that “the date of the text-type is more important than the date of a particular witness.” In today’s model, the date of a witness is considered more important and the concept of text-type has been mostly retired.

Under internal evidence Carson lists the preference for the shorter reading (or perhaps the longer reading), the preference for the most difficult reading, the preference for readings with similar vocabulary choices, and the preference for the reading that best explains the other variants.

One thing that I will note here is that the assumptions of this model are not conducive with an inerrant original text, as Carson believes. If the original texts are as Carson describes, they are short and grammatically difficult. This seems to be in conflict with the doctrine of inerrancy and either the original was not perfect, or in these rules the scholars admit that the closest to the original we can get is a choppy, short, grammatically difficult version of it.

Carson ends the chapter by stating that most of the lines in the New Testament are certain.

“Nevertheless, the vast majority of the lines of the Greek New Testament may be regarded as textually certain. A number of others are certain to a high degree of probability. A relative handful constitute famous problems that are debated constantly in books and in journal literature.”

Carson, D. A.. The King James Version Debate (p. 33). Baker Publishing Group. Kindle Edition.

This is still the argument from Modern Critical Text apologists, though I have not seen this claim substantiated anywhere. The trend, according to scholars such as Dr. Peter Gurry, is towards more uncertainty as the effort of Modern Textual Criticism progresses, not less. According to Dr. Daniel Wallace, “There are many, many places in which the text of the New Testament is uncertain.”

Conclusion

In Chapter 4, we again see a summarization of Metzger with some interesting commentary from Carson. He acknowledges that the criteria set forth by textual scholars are not a definitive method for finding the original, so in that sense he is still quite relevant. This chapter is probably the most dated of the book so far, as Carson leans heavily on the text-type framework for his understanding of textual criticism. This is not unusual, however, seeing as the book was first published in 1978. The real substance of this book is in the upcoming chapters, but I will review every chapter for the sake of being thorough.

Review: The King James Version Debate – Chapter 3

The Young, Textless, and Reformed2 Comments

Introduction

Similar to the second chapter, the third is mostly just information condensed from Metzger. Carson begins the chapter by presenting an accurate picture, even today, of Modern Textual Criticism.

“The aim of the textual critic is to ascertain, as precisely as possible, what reading of any particular passage is closest to the original, or accurately reflects the original.”

Carson, D. A.. The King James Version Debate (p. 25). Baker Publishing Group. Kindle Edition.

Note that he does not say, “The aim of the textual critic is to ascertain exactly what the original contained.” Rather, he states accurately that the aim of the textual critic is to find the reading that is “closest to the original.” This is a common way that modern critical text advocates confuse the conversation. They will say, “The goal is to find the original or the closest thing to it.” It is extremely important to understand exactly what is being said here. What Carson is saying essentially is that textual critics goal is to find the passage that a) accurately reflects the original and when they cannot b) to find the passage that is closest to it. The second part of that statement is where the Critical Text position finds itself in serious theological trouble.

I won’t tarry any further on that point, as I have written at length on this blog about the issues surrounding this particular topic. The main substance of this chapter is giving an overview of text-types.

A Brief Presentation on Text-Types

What I was surprised to notice in this chapter is how well Carson presents the topic of text types.

“The most common general classification of text-types is summarized in the following paragraphs; but I should point out that research continues, and the classification may prove somewhat idealized. A greater number of early manuscripts boast a mixed text than has often been thought.”

Carson, D. A.. The King James Version Debate (p. 26). Baker Publishing Group. Kindle Edition.

It seems Carson anticipated the retirement of text times well before it actually happened. He identifies and defines four distinct text-types:

  1. Byzantine
  2. Western
  3. Caesarian
  4. Alexandrian

The only thing I will comment on is Carson’s high-evaluation of the Alexandrian text-type.

“Nevertheless the Alexandrian text has excellent credentials, far better than its harshest critics have been willing to concede.”

Carson, D. A.. The King James Version Debate (p. 28). Baker Publishing Group. Kindle Edition.

The Alexandrian texts are far from being well credentialed. In the first place, we have no clue who created them and they disagree with a vast majority of the 5,000 manuscripts that are often cited. This alone is enough to question Carson’s statement here. Second, scholars have recently determined that the Alexandrian manuscripts are in fact not a text type. Third, there have been extensive analyses done of Codex A and B by men such as John Burgon and HC Hoskier, which very clearly demonstrate that these manuscripts are not of particularly great quality. Carson unfortunately does what many Critical Text apologists do, and assert that the former Alexandrian text family are of great quality, well, because they are early and extant and the scholars prefer them.

Conclusion

In chapter 3 of The King James Version Debate, Carson gives a brief overview of the text-types traditionally accepted by Modern Textual Criticism. He shows a great amount of insight which was eventually vindicated when textual scholars recognized that text-types are not necessarily a meaningful tool to categorize manuscripts. Interestingly enough, he makes the claim that the Alexandrian text has “excellent credentials,” and the “harshest critics” seem to have been vindicated in their critiques when the Alexandrian texts were demoted as a text-type.

3 Terrible Reasons You Should Trust Modern Evangelical English Bible Translations

The Young, Textless, and Reformed2 Comments

Introduction

I recently watched this video by Mark Ward entitled, “3 Reasons Why You Should Trust Modern Evangelical English Bible Translations” and thought it would be helpful to write an article demonstrating just how ridiculous these points are. Without any further introduction, I will evaluate each of his reasons which are as follows:

  1. You have to
  2. Trustworthy people made them
  3. Trustworthy people use them

You Have to Trust Modern Evangelical Bible Translations

The simple and obvious answer to Ward’s first point is that no, you actually don’t have to trust or use any modern Bible versions. Now, Ward may have meant that “you have to trust a Bible translator” as he talks about that briefly, but the video says “3 Reasons Why You Should Trust Modern Evangelical Bible Translations.” So if point one is, “because you have to,” it’s clearly wrong. I have read the NIV, ESV, HCSB (CSB), and NASB and I can happily say I will never be returning to them other than for research. Most of my scripture memorization is in the ESV, and in my opinion, it’s not worth the paper it’s printed on compared to the KJV.

The basic point Ward makes here is that everybody, for the most part, has to trust a translator of some sort, so why not trust a modern translator? If you don’t know Greek and Hebrew, then you can’t actually make a determination one way or the other as to the quality of a translation. On that point, he is only correct in that most people don’t know Hebrew and Greek. He is wrong when he acts as a Gatekeeper to the conversation, telling Christians that if they do not know the original languages, then they cannot know if a translation is trustworthy. Using a slightly different and better argument, Christians can know if a translation is trustworthy by looking at the scholarship (not the scholar) of other Christians. Christians do not have to understand Hebrew and Greek if they are able to read an accurate analysis of the Hebrew and Greek in their original tongue.

Further, Ward tries to normalize the idea that Bible translations cannot be “perfect”, or rather, do not contain translational errors. This is a common strategy used by men of the Critical Text. They make the equivocation between “perfect” and “accurate”. A Bible can be 100% accurately translated, and why would Christians want to be comfortable with a Bible that isn’t? If it is discovered that a translation has made an error, it should be fixed in the next edition, right? Shouldn’t we hold these trustworthy men to that standard? They have a text before them in one language, and their task is to translate it into a target language. The expectation isn’t that a translation come out of the translators committee perfect on the first go, but shouldn’t it get there eventually? Greek and Hebrew are languages that can be known and translated, and if Mark Ward thinks something has been translated incorrectly in the Bible he reads, why doesn’t he tell all of his translator friends that they made an error so they can fix it? Apparently having a poorly translated Bible is something Christians should just accept. Why would a Bible version that isn’t accurately translated, by Mark Ward’s own admission, be considered trustworthy? This seems to actually be an argument against his point.

Trustworthy People Made Modern Evangelical Translations

In this segment of the video, Ward appeals to the character of the people on various translation teams to demonstrate why we should trust modern versions. According to Ward, somebody being able to hike the Grand Canyon and having a good sense of humor are among some of the reasons to trust a Bible translation. Plainly stated, it is remarkably absurd to say that we should trust a Bible because the person who translated it virtuous Christian. There are plenty of trustworthy people in the church that have error in one area or another. It is astounding that an argument like this could even make a list of 3 items. According to Ward, if a Bible translation is made by somebody trustworthy, the translation therefore must be trustworthy.

If this is the case, let’s take Dan Wallace, who Mark Ward lists as a trustworthy source for whether a Bible translation is trustworthy or not, at his own words.

“We do not have now – in any of our critical Greek texts or in any translations – exactly what the authors of the New Testament wrote. Even if we did, we would not know it. There are many, many places in which the text of the New Testament is uncertain.”

Dan Wallace

According to Mark Ward, the trustworthiness of our Bibles should be at least in part based on the trustworthiness of the scholars who created them and use them. If this is the case, it seems that there actually aren’t any Bibles that can be trusted. In opposition to Ward’s conclusion, if we are to trust these men, it doesn’t appear the Modern Evangelical Bible translations are trustworthy at all if we as Christians are concerned with exactly what Paul wrote.

Trustworthy People Use Modern English Bible Translations

This is the same form of argument as the second point on Mark Ward’s list, only it is applied to those that use these Bibles as opposed to those who created those Bibles. Ward appeals to the Holy Spirit for this argument to say that God would not let so many Christians read a bad text. I don’t have to engage further because Ward actually refutes his own argument in the video itself when discussing a pamphlet called “Trusted Voices on Translation”.

“It doesn’t prove that any given Modern English Bible translation is trustworthy, it shows only that countless Evangelical luminaries of the past, thought it was possible to trust the KJV and newer translations of their day”

The same thing can be said about Ward’s argument in this video. According to Ward, if a trustworthy Christian uses a Bible translation, then that translation must be trustworthy. All Ward has demonstrated is that people he trusts made and read modern translations.

His argument can be further refuted by using his own logic when he says that a translation cannot be perfect because the people translating are sinners. By this logic we can easily say that a Christian can’t be the determining factor in whether a Bible is trustworthy because they are a sinner! If a sinner can be wrong in translation, they can be wrong in discernment too, and Ward’s argument again falls to the ground. It’s not God’s fault that a sinner is imperfect, and we don’t hastily blame God for the sins of men. I’m not saying that reading an ESV makes somebody a sinner, just that if we are to assume Ward’s premise of sinful men making errors in translation, we can apply it readily to sinful men making errors in which Bible translation they read.

Conclusion

In short, a response to Ward’s three points can be answered in much less words than I’ve written here. I’ll end by answering Ward’s argument simply.

Do Christians have to trust modern bible translations, because, well they have to?

No.

Do Christians have to trust modern bible translations because the scholars who produced them are trustworthy?

No.

Do Christians have to trust modern bible translations because people that use them are trustworthy?

No.

As far as I can tell, this video said nothing of significance other than, “Trust the scholars and the people who trust the scholars.” I for one am not convinced by this presentation, and I would argue that nobody should be. The scholars and people that use Modern Evangelical Bible translations may very well be trustworthy, but that has nothing to do with whether or not a translation is trustworthy. And if we do adopt Ward’s arguments as true, we have to also adopt Ward’s arguments as false simultaneously! Ultimately it comes down to what threshold we set for a translation being considered trustworthy, and Ward has set the bar extraordinarily low.

I’ll end by leaving my reader with an analogy. I am a software analyst. If I were to commit code to our production servers at work, the company I work for expects that code to work. They would expect that I have tested every line of my code. They would expect that I wouldn’t release code with errors in it. They expect it to be trustworthy. If I submitted code and it breaks the application, I’d have to answer for it. If my response to my boss was, “There are many, many places in which my code is uncertain,” I’d be fired or at the very least reprimanded for knowingly releasing bad code. It doesn’t matter how virtuous, nice, or agreeable I am. It doesn’t matter how trustworthy I am.

When it comes to our Bibles, we have to be willing to hold our translators to at least the same standard that a secular company holds its employees to, even if they do happen to be the nicest and funniest and well-meaning people in the whole of the world. Christians should have higher standards than the world, not lower, and if I can’t get away with this kind of work in my day job, why should we give translators a pass for something far more important such as the translated Word of God that Christians use daily? Is this really our standard? Because somebody is trustworthy we ignore their work product? It is undiscerning and unwise to admit that the translational work product isn’t perfect and then give a pass simply because the men who made the translations are well intentioned, trustworthy people. If you want people to trust modern bible translations, it would make sense to stop advertising them as “imperfect” and then appealing to the Christian character of the people that made them.

Quickly Dismissing the Septuagint(s)

The Young, Textless, and Reformed4 Comments

Introduction

One of the most common places of confusion when it comes to The Textual Discussion as it pertains to the Old Testament is how the Septuagint (LXX) should be viewed. I wrote a lengthy article back in 2019 on the topic, but I thought it would be profitable to scale it down and transform it into a more digestible article. There are really three major categories that need to be addressed when discussing the Septuagint: Theology, Text, and Translation.

Theology

The first topic that needs to be addressed as it pertains to the LXX is how it is to be viewed theologically. At the object level, the Septuagint is a Greek translation of the Hebrew. So the theological implication of using the LXX as an authoritative text is that utilizing translations as authoritative is acceptable. Practically speaking, this means that the Ruckmanite doctrine shouldn’t be particularly offensive to those that believe the Septuagint is authoritative. If the LXX, a translation, can be considered authoritative, then so too can the KJV. Theologically, using the KJV as an authoritative text and using the Septuagint as an authoritative text are categorically the same.

Additionally, in order for the LXX to be viewed as authoritative, one must believe that it is more authoritative than the Hebrew original. The common argument for using the LXX as authoritative is that the New Testament quotes “the LXX”. This is a poor argument, however, because the New Testament is written in Greek, and therefore any quotations of the Hebrew Old Testament would be “the Septuagint”. The basic argument is that since the Apostles quoted it, the text they quoted must be inspired. If that is the case, there are some pagan authors Paul quotes that we should probably sew into our Bibles. The Apostolic use of a text does not make a text inspired, the text is inspired by God. So then the logical conclusion of both of these arguments is that Ruckmanite KJV Onlyism is perfectly acceptable by the Modern Critical Text position and that texts are inspired by virtue of Apostolic use. Both are unorthodox and absurd. The Scriptures were immediately inspired by God in Greek and Hebrew and translations are mediately inspired insofar as they accurately reflect those original, immediately inspired texts.

Text

If we can establish that the theological premise for using the LXX as more authoritative than the Hebrew is unorthodox and inconsistent, then the rest of the discussion is easy. In terms of the text, the LXX is to be viewed as any other translation. Where it translates accurately from the Hebrew original, it is perfectly acceptable to use, just like any other translation. In the places that it departs, the LXX should not be used. One might say that this is an issue, since the Apostles used a text that is seemingly different than the original Hebrew, but when evaluated these differences can be explained by way of translational nuance and loose quotation practices common in the early church.

Ultimately, translations should be used consistently across the board. We must apply the same standard that every Christian uses for evaluating a translation to the LXX, a Greek translation of the Hebrew. I know “consistency” is a fruit of the spirit in some corners of the Reformed world, so this should be especially acceptable to all. One final note on the text of the LXX is that it contains apocryphal books and additional text. If the text is authoritative, should not also be the apocryphal books? Should we take “Bel and the Dragon” into our modern texts at the end of Daniel? If the LXX is authoritative, than I don’t see why not. What argument that states the LXX is authoritative can then reject that all of the LXX must be authoritative? It cannot be done consistently, only arbitrarily. The only way that this conclusion could be avoided would be if there was a master copy of the LXX that could be identified as “The LXX” in addition to the Hebrew text it was translated from. We do not have either.

Translation

The idea that a translation should not be used as authoritative over the original text is extremely uncontroversial, except for in Ruckmanite and Modern Critical Text circles. The easiest appeal to people who think it acceptable to use a translation to override the authority of the original is simply to appeal to the fact that by doing so, they are actually just committing the same error as the people they demonize. What problem does the person who thinks the LXX is more authoritative than the original have with the person that thinks the KJV is more authoritative than the original? At least the Ruckmanite can say he can consistently reject “Bel and the Dragon” as Scripture. The conversation over textual data actually does not matter, because the form of the argument is a Pandora’s box of absurdity and theological error.

So the LXX should be used in the same way that other translations are used – as a way to consult other interpretations of how a text should be translated. Bible translators use other translations all the time in translation, and so too can the LXX be used for such a purpose.

Conclusion

The discussion of the Septuagint is quite simple. It is a translation and should be used in the same way all other translations are used. If somebody wishes to use it as authoritative, then they have no reason to critique the Ruckmanite. There is nothing complex about how we are to understand the Septuagint when we create correct category distinctions and compare those distinctions against our Bibliology. Translations are only authoritative insofar as they agree with the original. If we untether our translations from the original, there isn’t a tether to any objective reality that defines Scripture, only speculation. That is the same view set forth in Westminster as well as the Chicago Statement on Biblical Inerrancy. So unless the LXX enthusiasts wish to allow for the Ruckmanite category of Bibliology into the fold of orthodoxy, the conversation over the LXX is moot. The controversy over the LXX is actually not a controversy at all, when we apply categories and theology consistently.

Quotes That Everybody Should Copy and Paste on Any Post About Textual Criticism

The Young, Textless, and Reformed9 Comments

Introduction

Have you ever wanted to disperse the crowd of Critical Text enthusiasts from a Facebook feed? Here are some quotes that should help you demonstrate to the fool his folly.

The Modern Critical Text is Not the Original, Inspired Text

“We do not have now – in any of our critical Greek texts or in any translations – exactly what the authors of the New Testament wrote. Even if we did, we would not know it. There are many, many places in which the text of the New Testament is uncertain.”

Elijah Hixson & Peter Gurry. Myths & Mistakes in New Testament Textual Criticism. xii. Quote by Dan Wallace.

“I do not believe that God is under any obligation to preserve every detail of Scripture for us, even though he granted us good access to the text of the New Testament.”

Dirk Jongkind. An Introduction to the Greek New Testament. 90.

The CBGM Isn’t Going to Give Us the Original Text

“I do not think the method is of any value for establishing the text of the New Testament”

Bengt Alexanderson. Problems in the New Testament: Old Manuscripts and Papyri, the New Coherence-Based-Genealogical Method (CBGM) and the Editio Critica Maior (ECM). 117.

“The reason is that there is a methodological gap between the start of the textual tradition as we have it and the text of the autograph itself. Any developments between these two points are outside the remit of textual criticism proper. Where there is “no trace [of the original text] in the manuscript tradition” the text critic must, on Mink’s terms, remain silent.” 

Peter Gurry. A Critical Examination of the Coherence based Genealogical Method. 93.

“Many of us would feel that Initial Text – if inadequately defined and therefore open to be understood as the First Text or Starting Text in an absolute sense – suggests greater certainty than our knowledge of transmission warrants.”

Eldon J. Epp. Which Text?. 70.

“In all, there were in the Catholic Letters thirty-two uses of brackets compared to forty-three uses of the diamond and in Acts seventy-eight cases of brackets compared to 155 diamonds. This means that there has been an increase in both the number of places marked as uncertain and an increase in the level of uncertainty being marked. Overall, then, this reflects a slightly greater uncertainty about the earliest text on the part of the editors.”   

Peter Gurry & Tommy Wasserman. A New Approach to Textual Criticism: An Introduction to the Coherence Based Genealogical Method. 7.

“At best, pregenealogical coherence [computer] only tells us how likely it is that a variant had multiple sources of origin rather than just one…pregenealogical coherence is only one piece of the text-critical puzzle. The other pieces – knowledge of scribal tendencies, the date and quality of manuscripts, versions, and patristic citations, and the author’s theology and style are still required…As with so much textual criticism, there are no absolute rules here, and experience serves as the best guide”

Peter Gurry & Tommy Wasserman. A New Approach to Textual Criticism: An Introduction to the Coherence Based Genealogical Method. 56,57. Emphasis mine.

Articles on the CBGM

The Initial Text is Not the Authorial or Original Text

“The New Testament philologist’s task is not to recover an original authorial text, not only because we cannot at present know on philological grounds what the original text might have been, nor even because there may have been several forms to the tradition, but because philology is not able to make a pronouncement as to whether or not there was such an authorial text”

DC Parker. Textual Scholarship and the Making of the New Testament. 27.

“But we need not then believe that the Initial Text is an authorial text, or a definitive text, or the only form in which the works once circulated”

DC Parker. Textual Scholarship and the Making of the New Testament. 29.

What Textual Scholars Believe About Scripture

“In practice New Testament textual critics today tend to be Christians themselves, but not always. It does not matter, for the quality of their work does not depend on their faith but on their adherence to academic standards.”

Jan Krans. http://evangelicaltextualcriticism.blogspot.com/2020/10/why-textus-receptus-cannot-be-accepted.html. October 22, 2020.

“I should add a word of warning, that in the case of biblical research and bibliography will inevitably find theology dragged into it at some point. Where a text is revered by some people as divinely inspired, in some cases as verbally precise pronouncement by an all-powerful God, or even at its least dramatic when it is viewed as a helpful guide for daily life, the findings of the bibliographer may be of particular importance. And in case we get too carried away with the importance of penmanship and of the texts by which it is preserved, let us remember that our codices are not all in all, and may be no more than a byproduct of our lives”

DC Parker. Textual Scholarship and the Making of the New Testament. 30,31.

“We are trying to piece together a puzzle with only some of the pieces.”

Peter Gurry. A New Approach to Textual Criticism: An Introduction to the Coherence Based Genealogical Method. 112.

The Textus Receptus Was the Text of the Protestant Reformation

“Historically speaking, the Textus Receptus was the Greek New Testament of the Reformation.”

Jan Krans. http://evangelicaltextualcriticism.blogspot.com/2020/10/why-textus-receptus-cannot-be-accepted.html. October 22, 2020.

“Beza acquired a very high status in Protestant and especially Calvinist circles during his lifetime and in the first generations after him. His Greek text was not contested but faithfully reprinted; through the Elzevir editions it was elevated to the status of ‘received text’, textus receptus. ”

Jan Krans. Beyond What is Written. 197.

Article: No, Beza Was Not Doing Modern Textual Criticism

The Reformed Did Not Believe, As Modern Scholars Do, That “The Original” Meant the Lost Autographs

“By the original texts, we do not mean the autographs written by the hand of Moses, of the prophets and of 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”

Francis Turretin. Institutes of Elenctic Theology, Vol. I, 106.

Hopefully this gives you some helpful ammunition when dealing with people who reject that God has given His Word to His people.

Guest Article: Pastor Dane Johannsson Addresses Spurious Claims About Doctrine Not Being Affected

The Young, Textless, and Reformed2 Comments

I invited Pastor Dane Johannsson to write an article for my blog as an appendix to this article that I wrote about 1 John 5:7 and unbelief. He demonstrates not only that doctrine is affected, but that all texts of Scripture are fair game for revision and removal.

Introduction

Greetings and felicitations in the name of our Lord Jesus Christ. I would like to thank Taylor for allowing me to write a guest post on his blog. After reading his article, titled, “1 John 5:7 And Unbelief”, a striking example was brought to my mind which demonstrates the veracity of what Taylor puts forward in that article. Confessional Text advocates have long pointed out that the views of both the men who are compiling the new editions of the critical text (the completed volumes of the ECM and their corresponding handbooks, most recently the NA28) as well as the “conservative evangelical” men working in the field (Dr. Wallace, Dr. Gurry, Dr. Hixson etc.) do not match the views of the vast majority of reformed and evangelical Christians and pastors who utilize either translations of the handbooks or the handbooks themselves.

The average reformed/evangelical pastor who may consult an NA28, and the average Christian sitting in their pews with an ESV or NASB, do not share the theology of the men who gave them their New Testament texts. In most cases, they are completely unaware of what those men believe. For instance, as has been cited by Taylor himself on this blog countless times, “evangelical” scholar Dr. Daniel Wallace, who professes to hold to both the inspiration of the Bible and its inerrancy, in the introduction to Drs. Peter Gurry and Elijah Hixon’s book, “Myths and Mistakes”, writes,

“We do not have now – in our critical Greek texts or any translations – exactly what the authors of the New Testament wrote. Even if we did, we would not know it. There are many, many places in which the text of the New Testament is uncertain.”

Gurry & Hixson. Myths & Mistakes in New Testament Textual Criticism. xii.

Granted, Dr. Wallace also flat out denies the doctrine of preservation (specifically as articulated in the Westminster Confession 1.8, that the Scriptures were “kept pure in all ages” by God’s “singular care and providence”). But most Pastors and Christians who appeal to Dr. Wallace, as any kind of an authority, are completely unaware of this. Hence the problem. If you survey the average evangelical/reformed Christian or pastor, they will likely say that they agree with the statement, “We know with great certainty that at least 99.9% of the text of the New Testament is certain and settled.” They would reject as problematic and unorthodox the assertion, “We do not have certainty that any of our Greek texts or translations thereof, exactly represent what the original authors of the New Testament wrote. We simply cannot know if any reading is original. There are many, many places in which the text of the New Testament is uncertain.” Most Christians would reject such a doctrine, and they should.

A Case-study In Reconstruction

Many Christians who trust modern evangelical textual scholarship and translations, even when shown that this is the doctrinal beliefs of those who are creating the text and translation of their Bibles, tend to dismiss it as a non-issue. For them, at the end of the day, it is not really that big of a problem. This is where Taylor’s article becomes particularly helpful. He writes,

“Once you accept the premise that the Bible has fallen into such disarray that it must be reconstructed, there is not a single passage of Scripture that cannot be called into question.”

https://youngtextlessreformed.com/2021/03/08/1-john-57-and-unbelief/

“Surely this must be an exaggeration”, respond some, “This is a mere emotional response! You cannot actually be implying that literally any text of Scripture could be called into question or changed, that is just a conspiracy theorist mindset!” I wish I was making it up, but this is the exact response that I myself have had from many Christians. A great litmus test (or could I say, “litmus text”) to demonstrate a Christian’s experiential awareness of the self-authentication of the Scripture, that they do indeed hear the Shepherd’s voice in His Word, in its relation to text criticism, is to take them to John 3:16.

I have sometimes asked Christians, “If there were to be some massive discovery of ancient manuscripts, and 100 complete copies of the gospel of John from 150A.D. were found, but they were all missing John 3:16, and the leading evangelical scholars determined, based upon this evidence, that John 3:16 should be removed from the Bible, would you be okay with it?” The vast majority of people I have asked have responded with a resounding, “NO”.

“This is an interesting point of argument, Pastor Dane”, someone might say, “but the this is only hypothetical, no one is actually removing or changing John 3:16. The differences between the critical text and the received text do not affect doctrine or beloved passages like John 3:16.” For the sake of argument, let’s just ignore the fact that it can be demonstrably proven that the changes in the modern critical texts do affect doctrine. What if I were to tell you that beloved passages, key doctrinal passages, one’s which contain the very gospel itself, like John 3:16, actually are affected by changes in the modern critical texts? What if I were to tell you that Taylor’s assertion (“Once you accept the premise that the Bible has fallen into such disarray that it must be reconstructed, there is not a single passage of Scripture that cannot be called into question”) can be proven by looking at John 3:16 in the NA28, the most trusted and widely used modern critical Greek text, from which the most popular modern Bible translations are made?

The Authorised Version, representing the reading of the Textus Receptus and the overwhelming majority of Greek manuscripts, reads, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”(John 3:16, KJV)  In the ESV it reads, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”(John 3:16, ESV) All the major modern translations read the same way, and most of them claim to be based off of the NA28 critical text. 

What we want to look at is not the lack of “eth” on the verbs, or the difference in translation between, “only begotten Son”, and, “only Son”, but the pronoun, “his”, in the first clause, “his only begotten Son”. There is something alarming in the NA28 Greek text, which is said to underlie the translation of the ESV 2016. It demonstrates both Taylor’s assertion and how practically problematic the theological underpinnings of men like Dr. Wallace are. In the NA28 the pronoun, “his”, is not in the text. If one were to translate the first clause of John 3:16 as it stands in the main text of the NA28, it might read, “For God so loved the world, that he gave the one and only/unique son.” (For those of you who read Greek, “οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν” ; I have rendered τὸν μονογενῆ as, “one and only, or, unique”, to be consistent with the “scholarly consensus” found in the ESV and the NET, even though I agree with the KJV’s rendering, “only begotten”).

Doctrine IS Affected

It should also be noted that this is not new information. The NA27, the UBS 4th edition corrected, the Tyndale House GNT, the Zondervan Reader’s GNT, and the UBS 5th also do not contain the pronoun, “his”, in John 3:16. I also checked the NA25 and it too was missing “αὐτοῦ” from the text. Thus, we can conclude, from at least 1962, the modern critical text, from which modern “evangelical” Bible translations are made, has not contained the pronoun, “αὐτοῦ”, in the main printed text of John 3:16. We must therefore ask, If this is the case, that the text from which modern Bible translations are made does not have, “his”, in the text, then why does it appear in all editions of the NIV, ESV, NASB, NLT and even all editions of the RSV and NRSV?

I can think of a few reasons, the most important of which is that if they were to translate the clause as it reads in the text (“For God so loved the world that he gave the one and only son”) they would open the flood gates for a host of theological problems and difficulties, specifically in the realm of Christology. Is Jesus Christ God’s Son, is Jesus Christ “his” Son, or is Jesus Christ “the” Son? Was Jesus given to the world as a divine messenger, a created being (even the most glorious created being), “the” son through Mary, or is He the eternal Son of God, the second Person of the Triune God, incarnate to save His people from their sins? Could not an Arian, a Mormon, a Jehovah’s Witness, and many other heretics use the reading, “God gave the unique son”, to discredit the sonship and the deity of Jesus Christ? Is not the sonship, and thus the deity, of Jesus Christ, if not under direct attack, at least compromised and complicated by such a reading? I think an orthodox, conservative, evangelical, reformed protestant would be hard-pressed to deny it.

Someone might respond, “Ah, but even with the reading, we can still conclude that ‘the son’ is God’s Son. The doctrine of Christ’s divine sonship is taught in many other places in Scripture, so even if someone tried to twist this passage to say that Jesus Christ is not God’s eternal Son, we can still point them to many other places that prove it. Even with this reading, Pastor Dane, no doctrine is affected.” If we look at the entire picture I do not think such a response has any legs to stand upon. We are not dealing with a problem in only this one verse, but problems in the seeming vast majority of key Christological verses.

Assuming that one could still argue that the eternal sonship of Jesus Christ can still be demonstrated with the NA28 reading, what happens when we add in the rest of the problematic readings in key Christological verses? To serve as a small sampling, consider, John 1:18 in the critical text, which reads, “No one has ever seen God; the only God, who is at the Father’s side, he has made him known”(ESV), compared to the received text, “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.”(KJV) Or what about when we add in 1Timothy 3:16 in the critical text, “Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh”(ESV), compared with the received text, “without controversy great is the mystery of godliness: God was manifest in the flesh.”(KJV) Still further, what shall we conclude when 1John 5:7 is also considered, which teaches that the Word (that is, Jesus Christ, God’s eternal Son) is one with God, being contained in the received text and completely absent from the critical text? The KJV in this place reads, “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” In the ESV it reads … well, nothing … because it is not present in the text. We simply do not have time to look at every problematic reading in the critical text concerning Christology, but there are many more.

When we zoom out and see that a great many of the key Christological passages that teach the eternal sonship of Christ and the divinity of Christ have problematic readings in the critical text, the reading now before us in John 3:16 cannot simply be brushed aside as unimportant or said to have no effect on doctrine. I believe this is the main reason that all the major modern Bible translations completely deviate from the text they are translating and retain the reading, “his only son”, found in the received text and the vast majority of Greek manuscripts. To translate the text in front of them would cause serious theological problems and sully the most beloved verse in the Bible.

Conclusion

 Whether it is due to ignorance, self-preservation, or a willingness to burry one’s head in the sand and hide from the dire reality of the situation, most Christians and pastors who use the critical text and translations of them do not acknowledge the truth of Taylor’s statement, “Once you accept the premise that the Bible has fallen into such disarray that it must be reconstructed, there is not a single passage of Scripture that cannot be called into question.” If you want a tangible test of the veracity of this claim, I propose the following steps:

  1. If you can read Greek, open up your NA28, UBS5, or Tyndale GNT to John 3:16 and simply read it as it stands in the text, you will immediately notice that the Bible no longer says, “God gave his only begotten son”, as you have so long quoted. If you do not know Greek, grab a black sharpie, open up your ESV, NASB, NET or NIV and fix the translators’ error by returning the text back to the form accepted by the scholars who printed the Greek text your translation is from, cross out the word, “his”, in John 3:16.
  2. As you look down at the page, echo aloud the words of Dr. Dan Wallace, “I do not have now exactly what the authors of the New Testament wrote. Even if I did, I would not know it. There are many, many places in which the text of the New Testament is uncertain.”
  3. If you follow these steps, I assure you that you will not be able to so quickly dismiss Taylor’s assertion, “Once you accept the premise that the Bible has fallen into such disarray that it must be reconstructed, there is not a single passage of Scripture that cannot be called into question.”

1 John 5:7 and Unbelief

The Young, Textless, and Reformed3 Comments

Introduction

I recently read a thorough and fair defense of the Johannine Comma (1 John 5:7) which reminded me of how the approach of many Christians in the modern church is absolutely backwards when it comes to Scripture. In today’s world of Modern Textual Criticism, Christians seem to take a backwards approach when seeking to determine if they should accept a textual variant as authentic. The method employed by the author of the linked article demonstrates, in my opinion, how textual data should be viewed, so please read the article prior to this one. In this article, I will comment on the two approaches to textual variation and conclude by explaining why I believe the approach taken by the exemplar author is correct.

Method 1: Modern Textual Criticism

I have spent a great deal of time and word count (222,197 words to be exact) on this blog explaining the methods and theology of the Modern Textual Critics and advocates. I have pointed out, using the words of the textual scholars, that there is no Modern Critical Text, there is no end in sight to the current effort, and adopting the Modern Critical Text means also to reject providential preservation. In all these words, I have yet to describe the approach of the Modern Textual Critic and advocate.

When a defender, advocate, or scholar of the Modern Critical Text approaches a place of textual variation, they do so by first questioning its authenticity. Practically speaking, a variant is to only be questioned if the scholars who produced the NA/UBS platforms have called it into question. That is not to say that others in history haven’t called such texts into question prior to the 20th century, just that these questions are exemplified in the modern critical texts. The reason this is problematic is that there is no consistent application of this skepticism applied to every line of Scripture.

See, the epistemological foundation for the Modern Textual Critic, according to Dan Wallace and his colleagues, is that we don’t have what the authors originally wrote, and even if we did, we wouldn’t know it.

“We do not have now – in any of our critical Greek texts or in any translations – exactly what the authors of the New Testament wrote. Even if we did, we would not know it.”

Dan Wallace. Myths and Mistakes in New Testament Textual Criticism. xii.

This kind of foundation cannot conveniently stop at our favorite three passages. It must apply uniformly across the whole text of the New Testament. If 200 years of textual transmission which saw such a great change to the text from the “Alexandrian” text form to the “Byzantine” text form, then the first 200 years of textual transmission, of which we have basically zero extant evidence for, could also be equally or more significant. That is to say, our 200 year gap in the manuscript data in the first 200 years of the church is enough of a gap to call into question every single passage of the New Testament. This is the logical end of the Critical Text position. There isn’t a single line of Scripture that can be said to be 100% authentic to the pen of the apostolic writers, according to the Modern Critical Text advocate. This is further evidenced by the fact that there is not a single textual scholar or apologist that will lay claim to any specific percentage or list of authentic passages.

So when an advocate of the Modern Critical Text challenges a textual variant, they do so selectively and arbitrarily. Once they have identified a passage, verse, or word that they do not believe original, the goal is to then “disprove” that the reading was authentic. The text is on trial, and the Modern Critical Text advocate is the prosecutor. It is not a question of “Is this text authentic?”, it is a question of, “Why is this text inauthentic and how did it get there?” If they were consistent, they would apply this same approach to every line of Holy Scripture, and have no evidential reason to accept one reading or another. The evidential foundation for their approach is based upon manuscripts that are dated 200 years or more after the New Testament was written without any supporting evidence that those texts date back to the Apostles. This is the fatal flaw in Modern Textual Criticism – there is nothing that ties their text back to the original, and there never will be. That is why approach matters.

Method 2: Preservationist

In contrast to the first method, the Preservationist perspective approaches places of textual variation with the assumption that the original has been preserved, and it can be easily discerned. The preservation of Scripture did not stop with Codex Vaticanus, it carried on through the middle ages and into the Reformation when the world could finally print and mass distribute texts. There is a reason the vast majority of extant manuscripts do not look like Vaticanus or the Modern Critical Text. The church, through transmission and by God’s providence, kept the text pure. Therefore, if a text made it to the mass distribution era of the church, it had been passed along by the era that came before it. Since the church was by and large divided into two represented by the East and West, the combination of these texts yielded the original. That is why the advent of the printing press, the fall of Constantinople, and the Protestant Reformation is such a significant time in church history. It was the first time the church had authentic texts that were being used in one place with the ability to combine them and distribute them church-wide.

So then, to the Preservationist, the question is not, “Is this text authentic?”, it is, “Why did the people of God understand this to be authentic in time and space?” Thus, the burden of proof is not placed on a smattering of early manuscripts that have been in favor for the last 200 years. The Preservationist’s chief effort then is to support the text that has been handed down, rather than question its validity at every place disagreeable to the Vatican Codex. The assumption is that God preserved the text, and we have it. It is a matter of defending what is in our hands, rather than reconstructing what is not in our hands. Once you accept the premise that the Bible has fallen into such disarray that it must be reconstructed, there is not a single passage of Scripture that cannot be called into question. Further, there is no way to validate that any conclusion on a given text speaks conclusively about the original text itself. That is why the current effort is focused on the initial text, not the original. What can be proved is limited to hundreds of years after the Apostles, and even then, “proved” is much stronger language than textual scholars are comfortable with.

1 John 5:7 is a perfect example where the two approaches come to two separate conclusions. Since 1 John 5:7 is thinly represented in the extant manuscript data, the difference in conclusion on the text is really a matter of approach. The Modern Critical Text crowd has already admitted that even if 1 John 5:7 was original, they wouldn’t know it, so any conclusion jumping off from that point is irrelevant. Nothing they determine can actually be concluded by textual data, and so they engage in story telling. “The passage was brought up from a footnote. It was added to bolster the orthodox doctrine of the Trinity.” Yet they do so without any direct evidence claiming this is what happened. Strangely enough, these critics also conveniently reject any evidence offering explanation as to why a passage is not in certain manuscripts. The bias in Modern Textual Criticism to favor manuscripts that have been historically rejected is strong.

If we approach this text from a preservationist perspective, we see that the wording is referenced by Tertullian (2nd century), Origen (3rd Century), Athanasius (4th Century), Priscillian (4th Century), Augustine (4th Century), and directly quoted by Cyprian (3rd Century). The direct quotations can be found in this article. This is not the only support for the passage, but it is enough for the preservationist to support 1 John 5:7 as original. It is enough to defend the text we have in hand, and the text handed down to us from the Reformation era. Accepting the Johannine Comma is not an issue of evidence, because the evidence exists. It is a matter of Bibliology and approach.

Just because a manuscript is surviving today does not mean it is the only manuscript to ever have existed. Textual scholars and apologists carry on about how many Bibles were destroyed during times of persecution and war and fail to acknowledge that those destroyed manuscripts could very well have contained the passages they reject today. The abundance of quotes and references to the passage, along with the reception of the text by our Protestant forefathers informs us that manuscripts with the passage existed, we just don’t have them today. Paradoxically, this is not enough for Modern Critical Text advocates to adjust how they approach textual data. The fact that we do not have an abundance of handwritten manuscripts in 2021 should not be a surprise, seeing as handwritten manuscripts of the Bible haven’t been produced or used in over 400 years. The Protestants and those that came after believed 1 John 5:7 to be original, and even claimed that authentic copies in their day had the passage. They even recognize that there was a time where manuscripts did not have the passage. See Francis Turretin commenting on the three major variants still debated today.

“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, for although it is lacking in he Syriac version, it is found in all the Greek Manuscripts. Not 1 John 5:7, for although some formerly called it into question and heretics now do, yet all the Greek copies have it…Not Mark 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”

Francis Turretin. Institutes of Elenctic Theology. Volume 1. 115.

See, an honest scholar would admit that the position of the Protestant and Post-Reformation church was that of the Preservationist. It was that of the TR advocate. Behind closed doors, many prominent modern scholars admit this, they just don’t like it. For more quotations on the passage from historical Protestant theologians, see this article here.

Conclusion

So I argue here in this article that there is a stark difference in approach between the Modern Critical Text advocate and the Preservationist and that the difference in approach is far more significant than the textual data itself. Those in the Modern Critical Text camp are determined to answer “Why is this not Scripture and how did it get in the text?”, whereas the Preservationist says, “This is in our text, how do we support it?” The interesting thing is, that if the Critical Text advocate took the approach of a Preservationist, they would find that the burden of proof they accept for many passages would be enough to accept John 7:53-8:11, Mark 16:9-20, and 1 John 5:7. The issue is not evidence, it is approach.

If you approach a text with the belief that it is not Scripture as the Modern Critical Text crowd does, you will find that it is not Scripture in your eyes. Yet, as with all claims based on extant textual data, there is no warrant to come to any conclusion. That is why the scholars never do. If you approach the text with the belief that it is Scripture, you will find the the evidence to support that claim. Since the belief of the Preservationist is not based on extant data, the extant data is merely a support, not a foundation. The Preservationist recognizes that extant data will never “prove” the Bible. It is a theological position similar to the resurrected Christ. The most important question is not “what evidence do you have?”, it is, “What does the Bible say?” If it is preserved, than the conclusion is that 1 John 5:7 is original. If Scripture is not preserved and needs to be reconstructed, than the conclusion is not only that 1 John 5:7 is inauthentic, but so is all the rest of Scripture. There is nothing conclusive against 1 John 5:7 that cannot also be conclusive against all of the rest of Scripture. This is inevitable considering the significant gap in our extant manuscript data from the apostolic period to the 3rd century.

This is the reality that those who continue to advocate for Modern Textual Criticism do not understand. The Papyri do not give us a complete look at the first 200 years of textual transmission. Not even close. If we use the argument against John 7:53-8:11 from the Papyri against the rest of Scripture, then we lose everything that’s not in the Papyri. For those that do not know much of the Papyri, we essentially wouldn’t have a Bible. If we apply the same approach that the Modern Critical Text advocate applies to 1 John 5:7, there are no texts in the Bible that are safe. If you are tuned into the textual discussion, you know that this is absolutely the case among the elite textual scholars. See this quote from a recent book by Tommy Wasserman and Jennifer Knust on the Pericope Adulterae.

“Even if the text of the Gospels could be fixed – and, when viewed at the level of object and material artifact, this goal has never been achieved – the purported meanings of texts also change”

Knust & Wasserman. To Cast the First Stone. 15,16.

Do not be mistaken, Christian, the scholars of the Modern Critical Text cannot “prove” any passage, verse, or word of Scripture authentic. Not only that, they openly say they cannot. So then it is a matter of approach, which is determined by theology. What you believe about Scripture will determine what Bible you have in your hands. Do you believe the Bible needs to be reconstructed? You will have in your hands a text that nobody believes represents the original text. Do you believe that the Bible is preserved? You will have in your hands a Bible that was produced by men who believed it was the original text. It is that simple.



An Honest Admission from the Scholars

The Young, Textless, and Reformed1 Comment

Introduction

Every so often we are gifted with the words of a textual scholar that confirm my belief that those in the Textus Receptus camp listen to the scholars more than those in the Critical Text camp. In an article hosted on Dr. Peter Gurry’s blog, Dr. Jan Krans offers his insight into the discussion of the Textus Receptus and the Critical Text. As we would expect, Dr. Krans is not in favor of the Textus Receptus, but he does offer some valuable insight to be submitted into the marketplace of ideas. As a staunch “fundamentalist” TR advocate, I can appreciate the straightforward, scholarly, communication style of Dr. Krans.

His thesis is basically that the Textus Receptus cannot be accepted on the grounds that its production was void of any scholarly standard, and any retention of the TR is due to some form of nostalgia. While I think that this conclusion is lacking nuance and rather reductionistic, I won’t devote time in this article attempting to ‘refute’ his claims. Rather, I’d like to highlight some of his main points and offer commentary which should help my reader understand the effort of Modern Textual Scholarship better.

A Scholarly Admission That the Textus Receptus Was the Text of the Reformation

The first point that I’d like to highlight is one that has strangely been contested recently by a number of advocates for the Critical Text, James White being one of them. Dr. Krans writes when describing the TR position, “Historically speaking, the Textus Receptus was the Greek New Testament of the Reformation.” He later affirms this historical reality by saying that the TR view, “Concludes from a historical phenomenon (the Reformation) to actions that God must have taken.” Now I wouldn’t argue so strongly that this is the main argument for the Textus Receptus, but it is certainly a part of the framework. The point I want to highlight is that Dr. Krans dispels any notions that the TR wasn’t the text of the Reformation. In order for Dr. Krans to make his argument, he is not only assuming but plainly stating the historical premise that the TR was in fact the text of the Reformation. He goes on to say that it was merely a default text, but that does not dismiss the fact that it was the default text of the Reformation.

A Scholarly Admission That the Methods That Produced the TR Are Different Than That of the Critical Text

The second point I want to draw your attention to is that Dr. Krans clearly states that the scholars of the Reformation were not doing Textual Criticism in the same way as scholars do today. For those that are not familiar with Dr. Krans, he wrote what I consider to be the definitive work on the methods of Erasmus and Beza, so his input is quite valuable as it pertains to this topic. He argues what I argued in this article, which I wrote after reading his book in the New Testament Tools and Studies Brill series , that Beza in fact was not doing ‘Modern Textual Criticism’. In fact, this is his chief argument against using the TR. He writes,

“Historically speaking the Textus Receptus is undoubtedly outdated, as said, resting as it does upon far fewer sources and a far less developed method than known today. Moreover its editors did use the manuscripts available to them in a very irregular way, and did not follow consistently any method they had, whereas the demands of present-day scholarship guarantee that all evidence is taken into account and that methods are made explicit and subjected to scrutiny.”

Here we have an analysis from whom I would consider the most authoritative scholarly source on the topic, stating without ambiguity that their method was “far less developed” and even that they “did not follow consistently any method they had.” He then continues to contrast this with Modern Textual methodology, which highlights that these two methods, and the scholars who employed them, were engaging in distinct methods. Those that claim that “Beza was doing the same thing as we’re doing today,” like James White, seem to have been refuted by one of highest caliber scholars alive today. Either that, or this would be a strange admission that the Modern Critical method, like the TR, does “not follow consistently any method they” have.

Conclusion

Now it may be the case that Dr. Krans has irrefutably destroyed the TR position, though I don’t think his case is all that strong. The TR does not argue from product to evidence, it argues from Scripture to product. When TR advocates argue evidence, it is always to demonstrate that a reading has some evidential foundation, not that the evidence is the foundation. This is the same way evidence works in Apologetics as well. We all begin a Priori with something and interpret evidence through that lens.

His argument has been made by James White and everybody else before, though Dr. Krans does it much more intelligently. If you’d like to see my response to his basic argument, I can point you to this article and this article for further reading. Most importantly, Dr. Krans has definitively settled the matter on whether the TR was the text of the Reformation and whether or not Beza was doing Modern Textual Criticism. Hopefully we will see these arguments filter out of the mainstream, but I am not confident they will, as proponents of such arguments are not typically willing to correct themselves.