Now, About Those Differences, Part Twenty Three
The entire “Now About Those Differences” series is available here.
Sinister et Dexter
The best and most accurate body of manuscripts underlying the New Testament is the Textus Receptus. This then supports the King James Version for which I unashamedly stand and from which I exclusively study and preach.
—Evangelist Dwight Smith
The Masoretic Text of the Old Testament and the Received Text of the New Testament (Textus Receptus) are those texts of the original languages we accept and use; the King James Version of the Bible is the only English version we accept and use.
—Temple Baptist Church and Crown College, Knoxville, Tennessee
At first glance, the present essay will appear to be a digression from the conversation about fundamentalists and conservative evangelicals—and a lengthy digression at that. It is not. It is rather an attempt at recognizing that, when the principles of Christian fellowship and separation are applied consistently, they affect our relationship with professing fundamentalists as well as our relationship with other evangelicals. To illustrate this point, let me begin with a personal anecdote.
Not long ago, a reader of this publication sent the following question, signing himself as Richard V. Clearwaters: “I preached my entire ministry from the KJV. Was that wrong, outmoded, or ineffective? You seem to loathe anyone who does preach from this Bible and won’t preach from another? [sic]” Naturally, the author of these words was not R. V. Clearwaters, but the question was meant seriously.
This kind of query always leaves me nonplussed—not because of the pseudepigraphy, but because of the assumption behind the question. It assumes that a critique of King James Onlyism constitutes a critique of the King James Version. To question the legitimacy of King James Only convictions or tactics is somehow to attack the King James Bible and all who use it. On occasion, correspondents have informed me that my critique of their position identifies me as a member of the “Alexandrian cult,” which is supposed to be a secret society going back to Patristic times. One even said that he had my number, “and it’s 666.”
Objecting to the misuse of a thing, however, is not the same as objecting to the thing itself. I dislike the idea of hearing Bach’s Goldberg Variations played by kazoo, not because I dislike Bach, but because I do not wish to see Bach debased. By the same token, my objection is not to the King James Version, but to those who make false claims about it. This distinction seems so obvious that I have trouble taking critics seriously when they cannot seem to grasp it.
In the interest of full disclosure, perhaps I should state that I am one of those misfits who still prefers to use a King James. Given a choice, it is what I will preach from (and since I am almost always given a choice, it is almost always what I use). It is the English text that I employ in my seminary teaching. It is the Bible that I have committed to memory and the Bible that I quote. Never in my life have I raised any objection to reading or using the King James Version.
Let me go further. I confess the King James Version to be the Word of God. It is Holy Scripture. I hold it to be authoritative. When I read it (as I do each day), God holds me responsible to obey what I read.
Some might believe that my attitude displays too much deference or reverence toward what is, after all, a translation of Scriptures that were originally written in Greek, Aramaic, and Hebrew. Can a translation carry that kind of authority? On this point, I agree with the King James translators themselves.
[W]e do not deny, nay we affirm and avow, that the very meanest translation of the Bible in English…containeth the word of God, nay, is the word of God. As the King’s speech, which he uttereth in Parliament, being translated into French, Dutch, Italian, and Latin, is still the King’s speech, though it be not interpreted by every Translator with the like grace, nor peradventure so fitly for phrase, nor so expressly for sense, everywhere.
Since I highly esteem the King James Version of the Bible, then what is my disagreement with the King James Only movement? Between us lie two bones of contention, two questions that must be answered. The first is, how do we regard other versions of the Bible? The second is, does the use of the King James fall under the category of personal preference or under the category of doctrine?
To illustrate the differences, I have included two quotations at the beginning of this essay. The first is from the doctrinal statement of a well-respected itinerant preacher. The second is from the doctrinal statement of a prominent, church-based, independent Baptist college.
Both statements come out in the same place. Both are willing to recognize and employ only the King James Version as the Word of God in the English language. The preacher prides himself that the King James Version is the only Bible that he will use, not only to preach, but to study. If someone places a New International Version in his hand, he will not study it. If a church asks that he respect their decision to use the New American Standard in their services, he will not do it. He does not want to study God’s Word if it is not the King James Version.
The second statement is even more emphatic. The King James Version is the only English version that the college is willing to accept and use. They do not accept the American Standard Version of 1901. They do not accept the New American Standard. They do not accept the New International Version. They will not accept the English Standard Version. As far as this school is concerned, only the King James Version is the Word of God in English.
Given the stated attitude of these sources toward modern translations, two observations are in order. The first is that their position does not represent historic, mainstream fundamentalism. Speaking of mainstream fundamentalists, the real Richard V. Clearwaters wrote the following in The Great Conservative Baptist Compromise.
Honesty compels us to cite the 1901 American Revised as the best English Version of the original languages which places us in a position 290 years ahead of those who are still weighing the King James of 1611 for demerits….We know of no Fundamentalists…that claim the King James as the best English translation. Those in the main stream of Fundamentalism all claim the American Revised of 1901 as the best English translation.
My second observation is that the attitude displayed by the aforementioned preacher and college is genuinely contemptuous of the Word of God. If I were to declare that the King James Version was not the Word of God, then King James Only advocates would quickly and rightly excoriate me for my contempt of Scripture—regardless of my attitude toward other versions. Yet they themselves refuse to acknowledge the American Standard Version (et al.) as the Word of God.
Read again what the King James translators wrote to their readers. Translations may differ in grace or fitness of expression, but even a “mean” translation must be regarded as God’s Word. A person who despises the King James has shown contempt for God’s Word. By the same token, a person who despises the NASV or the NIV has shown contempt for God’s Word.
What is more, this contemptuous attitude toward the Word of God is not held merely as a personal preference. Rather, it is affirmed as a matter of doctrine—indeed, of vital doctrine. These King James Only advocates do not simply agree to disagree.
Look again at the quotations at the beginning of this essay. These citations are not drawn from position papers or editorials. They are taken from doctrinal statements.
The point of a doctrinal statement is not to articulate the entire system of faith. No one tries to include every belief in a doctrinal statement. When we write doctrinal statements, we aim to include only our most characteristic and important beliefs.
As a matter of doctrine, the itinerant preacher refuses to study any translation of the Bible except the King James. As a matter of doctrine, the college accepts and uses only the King James Bible. For these individuals, rejecting other versions of the Word of God is so important that they feel compelled to include their rejection in their creedal affirmations.
Such attitudes are hardly rare. In a series of videos released during the late 1990s and early 2000s, Pensacola Christian College (PCC) accused several fundamentalist institutions of sinful hypocrisy for not following a King James Only position. PCC has never repented of these public attacks. At West Coast Baptist College, graduating seniors do not receive their diplomas until they publicly stand to affirm that “God has preserved His Word in the King James Version for the English speaking people,” and agree that if they ever abandon this belief, they “should return [their] diploma and relinquish all rights, privileges, and honors that are accompanied with it.”
Extreme as these pronouncements are, evangelists such as Smith and colleges such as Crown, Pensacola, and West Coast actually represent the very moderate side of the King James Only movement. I have seen others cast the New American Standard Version to the ground. I have heard them denounce the New International Version as a “perversion.” More vitriolic King James Only advocates are even willing to attack the more moderate expressions of their own movement. For example, author William P. Grady has blasted Crown College and its president, Clarence Sexton, charging that school with apostasy (incidentally, Grady’s books—especially Final Authority: A Christian’s Guide to the King James Bible—are indispensable reading for those who wish to understand the mindset and sensibilities of the King James Only movement).
Sadly, these people are attempting to create a new fundamentalism on the basis of a new fundamental. They have set themselves up as judges over the Word of God, determining for hundreds and thousands of Christians what will and what will not be recognized as Scripture. Alongside the gospel, they have introduced loyalty to the King James Version as a test of Christian fellowship.
How are these observations relevant to the relationship between fundamentalists and conservative evangelicals? To answer this question, we must remember a bit of history.
American evangelicalism broke with fundamentalism when people like Harold John Ockenga, Edward John Carnell, and Billy Graham created a new evangelicalism. The error of neoevangelicalism was serious. New evangelicals rejected the fundamentalist insistence that the fundamentals of the gospel constitute the boundary of Christian fellowship. Fundamentalists tried to separate from apostates, but neoevangelicals tolerated apostates in their organizations, sought to cooperate with apostates in the Lord’s work, and tried to infiltrate enterprises that were controlled by apostates.
The error of the King James Only movement is opposite but equal to the error of the new evangelicalism. The new evangelicals wanted to remove the fundamentals (i.e., the gospel) as the boundary of Christian fellowship. The King James Only movement wishes to add to the fundamentals (i.e., the gospel) as the boundary of Christian fellowship. Neoevangelicalism could be called “sub-fundamentalist,” while the King James Only movement is hyper-fundamentalist.
Of course, the King James Only movement is only one species of hyper-fundamentalism. Hyper-fundamentalism may revolve around personal and institutional loyalties, idiosyncratic agendas, absurd ethical standards, or the elevation of incidental doctrines and practices. The thing that characterizes all versions of hyper-fundamentalism is the insistence upon draconian reactions for relatively pedestrian—or even imaginary—offenses.
Hyper-fundamentalism and the new evangelicalism are mirror images of each other. The old neoevangelicalsim damaged the gospel, not by denying it, but by attacking its role as a demarcator between Christianity and apostasy. The hyper-fundamentalist does the same kind of damage by adding something else alongside the gospel. If anything, King James Onlyism is worse, for it shows contempt for the Word of God. It attacks the heart of Christianity by sitting in judgment over its source of authority.
Neoevangelicalism and hyper-fundamentalism are equal errors. Whatever we should have done in response to the new evangelicals is the same thing that we should do now in response to hyper-fundamentalists. Historic, mainstream, biblical fundamentalism has no more in common with Pensacola, Crown, and West Coast than it had with Ockenga, Carnell, and Graham.
Incidentally, no one should infer from this discussion that I think every King James Only advocate is hypocritical or defiant toward God. Nor should anyone assume that God cannot use King James Only churches, preachers, and schools. In His grace, He can and does. And of course, these same caveats should be applied to neoevangelicals: they were not necessarily insincere or defiant toward God, and God did work through them.
Furthermore, not all fundamentalists are hyper-fundamentalists, any more than all evangelicals are (or were) neoevangelicals. Several mediating positions exist. Historic, mainstream fundamentalism has been one of those mediating positions. Conservative evangelicalism is another.
In my opinion, fundamentalists are biblically obligated to separate from brethren who practice the neoevangelical philosophy. In the same way, and for much the same reasons, we are also obligated to separate from hyper-fundamentalists. We should not separate from either group as if they are apostates or enemies. Nevertheless, our ability to work with them is limited by their errors.
Conservative evangelicals do not want to be recognized as fundamentalists, and they do not belong in that category. At the same time, they are not guilty of the more serious errors that plagued the new evangelicalism. Unless separation is an all-or-nothing matter (and in the case of separation from Christians it is not), then we should recognize a greater degree of commonality and fellowship with conservative evangelicals than we could with neoevangelicals—or with hyper-fundamentalists.
Fundamentalists of the main stream do have more in common with conservative evangelicals than they have in common with hyper-fundamentalists. In particular, we have more in common with biblically responsible conservative evangelicals than we do with the captains of the King James Only movement. If we believe in separation, we ought to be separating from hyper-fundamentalists more quickly and more publicly than we do from conservative evangelicals.
How do these relationships work out in real life? For the final essay of this series, I would like to deal with two personal examples. The first was an occasion when I was invited to share a platform with a hyper-fundamentalist. The second was an occasion when I was invited to speak with a conservative evangelical. I plan to compare my handling of these situations to the way that other fundamentalists have responded in similar circumstances. While my response to these situations is certainly subject to critique, these episodes offer good, existential case studies of the effort to apply biblical principles to fellowship and separation.
Advent, 1
Christina Rossetti (1830-1894)
‘Come,’ Thou dost say to Angels,
To blessed Spirits, ‘Come’:
‘Come,’ to the lambs of Thine own flock,
Thy little ones, ‘Come home.’
‘Come,’ from the many-mansioned house
The gracious word is sent;
‘Come,’ from the ivory palaces
Unto the Penitent.
O Lord, restore us deaf and blind,
Unclose our lips though dumb:
Then say to us, ‘I will come with speed,’
And we will answer, ‘Come.’
Kevin T. Bauder Bio
This essay is by Dr. Kevin T. Bauder, who serves as Research Professor of Systematic Theology at Central Baptist Theological Seminary (Plymouth, MN). Not every professor, student, or alumnus of Central Seminary necessarily agrees with every opinion that it expresses.
- 421 views
Sorry i couldnt figure how to quote your questions.
Thanks RPittman for your response. I understand your reluctancy in answering the hypothetical, though i think in simplicity with an Almighty God, He could preserve a new translation in English.
So to your questions 1) I believe just as God brought together the cannon of Scripture, where no doubt their were differences in what people thought should be included and excluded, we have a simplified example of the preservation of Scripture. Onto the question of differences in translations, the question rises in how much a difference is their in the translations from the greek and hebrew from one another; this takes discrenment, faithfulness to the text, and great skill in the languages. I think that from the TR we can conclude their has been differences in interpretations over the years in the different readings from the various translations that you have mentioned. Ill let others cite the passages. I believe that in simplest form that textual criticism did take place in the cannonizing of Scripture, and in the production of the KJV. You may disagree with this point.
2) I believe both would be reliable and authoritative if true to the text. If their was a bent or bias in translation due to practice, tradition, or of a particular doctrine that differed from Scripture , we would say it is corrupt.
3) As to scholarship, and who makes the decision on the correct translation. I believe God used men to bring His Word into this world. He inspired the Original writings through some 40 differing authors over the course of time. Can he use men today? Yes, He doesn’t inspire the Word as He gave it to the prophets, and Apostles of old. But can he give men the ability in the translations of New versions in English? Yes. As to which scholarship, I would say the ones that stick closest to the Hebrew and Greek Text.
Ive seen both sides of the version debate. I use the KJV and have not been convinced to change. I enjoy the KJV, the language, my commitment to memorization etc… I think a strength for the TR view does side on history. Though i think from history we see that the translators did not have any problem with a new version that would follow the KJV. I don’t believe that God inspired the translators of the KJV. I do believe it to be the Word of God along with other versions that remain true to the text. Hoped that answered your questions.
My concerns in fundamentalism:
As a churchplanter/Missionary, Ive seen first hand how Pastors will dismiss said missionary, if that missionary doesn’t hold to his position in regards to version; he has dismissed them concerning deputation and support as a missionary. They separate from someone like myself when I dont hold to a strict KJVO position or precise position on the TR. I’ve seen and heard of missionaries being dismissed soley on the school affiliation; no prayer, no explanation of beliefs, simply a dismissal based on attending the wrong fundamental school. This separation is not due to a preference; its due to a percieved difference in doctrine, that to me, wasnt defined to the degree that we now define Bibliology in our doctrinal statements.
These same pastors will invite other independent Pastors to conferences and fellowships that they host; but will not attend a fellowship with the same pastors at a different church that might hold a different view in Bibliology. To me this is sad. This simply is about control.
Whereas, I have seen those from BJU and other like schools treat individuals differently from the example above. Now dont get me wrong i know their have been horror stories from the other side of the fence. But by far, i see less separation from those that hold to the Alexandrian Text over that of the TR persuasion concerning others. I think the jist of Bauder’s argument is that separtaion is necessary from those that are KJVO, and that separation could occur to those that are TRO based on their doctrinal belief and practical application of the belief.
Again, I thank you for your time in explaining your position. Ill retire from writing, and read from here on out. Unless Pastor Monte or another TRO would entertain the hypothetical question.
If Dr. Bauder’s blog is not a swipe at the TR folks, who is he addressing? Ruckmanites? If so, I could concur, but the institutions he named are not Ruckmanite.
Dr. Bauder simply didn’t think this one all the way through. It’s also interesting to note that the schools he mentioned are not likely sending grad students to Central, Calvary, or Detroit for that matter. These schools have literally thousands of undergraduates yearly, but very few would attend those three seminaries. One can’t help but wonder if he would have been more charitable had one of the named institutions been a source for seminary students. Just a random thought!
Just clinging to my guns and religion... www.faithbaptistavon.com
Did I misread Bauder? He opened his blog with quotations from two men who in their doctrinal statements proclaim a TR position.I think you misread him. The quotes he began with, and the schools in question, do not only hold a TR position. They hold a position about the English text, and that is the issue. Smith uses the word “exclusively” with respect to the KJV, and Crown uses the word “only.” That puts the issue in the realm of English translation.
BTW, I hope, Marc, that you will get time to answer the questions I put forth. I think they would be helpful to us in understanding where you are coming from and exactly where you draw lines on this issue.
I think I speak for many if not most when I say I have no problem with someone who believes that the TR is hte best text or that the KJV is the best translation. I don’t think that is Bauder’s issue, based on how I read him. The issue comes when they refuse to believe that the critical text is a legitimate biblical text and modern translations are the Word of God.
Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also.
1 John 2:23 NASB
Whoever denies the Son does not have the Father; the one who confesses the Son has the Father also.
What was it the italics meant again in the KJV? Oh yeah, they are there to help clarify what the text means in english when the “traditional text” doesn’t have words for it. Funny thing though about half a verse being in italics. So even the KJV translators went beyond the “traditional text” to translate a verse. I don’t expect some of you to actually have an answer for that. I know you have faith in yourselves that you made the right choice.
Monte, these quotes are yours.
The idea that God has providentially preserved His word is NOT non-cessationism.I didn’t see anyone saying otherwise. Maybe I missed a post or something that said this. This seems to just be a red herring.
I happen to believe it is preserved in the texts used consistently throughout church history—you know, those texts that all Christians believed in prior to the late 1800’s.You speak of it as a singular text that has been used. There is no singular text that has been used for 1900 years. All we have are fragments. All Erasmus had was fragments. Everyone involved in any of these editions or versions we speak of used textual criticism. Have you forgotten the dark ages, when the scriptures were chained? We don’t know what the worldwide actual church was using during that time. We don’t have their Bible. Even if you claim it was the Byzantine text type that was superior, many of the fragments date very late. I don’t have a problem with the Byzantine text type. I have a problem with the persistent misinformation.
My faith is in the Bible, the traditional texts of Scripture.You just make the claim then go against it. You do not have any passage from scripture that says exactly where or how God would preserve his word. You have to go outside the Bible to make your argument. So then your faith is in how man has preserved it? Whether your faith is in yourself or in man it isn’t clear. That it isn’t is God is clear.
My belief rests upon the fact that God inspired His Word and He also preserved it.No one argues that he inspired and preserved his word. You are trying to argue how he did that without anything but your faith. Sorry Marc, but I don’t take your word for it.
Conservative Christians held this position prior to the late 1800’s.Conservative Christians also disagree with your position. Another red herring.
Some of the most revered expositors of the church held to the traditional texts of Scripture as the Word of God.Alot of them didn’t have anything contrary to them either. Another red herring.
What crime is it to believe that in holding the TR I hold the words of God?Who says it is? Another red herring.
Dr. Bauder’s blog, however, questions the legitimacy of believing what the church historically believed.Again, you are simply arguing in actuality for only a few hundred years. You aren’t talking about the entire history of the church. I know you think you are, but that is disingenuous.
1 Kings 8:60 - so that all the peoples of the earth may know that the LORD is God and that there is no other.
Matthew Richards
Indianapolis, IN
I doubt that anyone would seriously challenge the contention that Dr. Bauder’s call for separatism based upon this criteria is a new thing. In addition to being a new proposal, Dr. Bauder’s idea flies in the face of church history. Calvin, you will recall, used the traditional texts. He believed them to be the preserved words of God. How is it that we lionize Calvin but villify Smith and Sexton?
If you would like clarification about my personal beliefs, I would be happy to have a cup of coffee with either of you. That should be especially easy for Matthew since you reside in Indianapolis. Let me assure you that I do not believe in “double inspiration” nor am I a Ruckmanite. I simply hold the traditional texts of Scripture to be the Word of God and the King James Bible to be the best English translation of those words. In the words of my beloved professor Dr. Dell Johnson, “The text is the issue!”
Matthew, let’s get together for a cup of coffee sometime!
Just clinging to my guns and religion... www.faithbaptistavon.com
Pastors should know better.
1 Kings 8:60 - so that all the peoples of the earth may know that the LORD is God and that there is no other.
Answers based upon faith are important; answers grounded in the cloudy doubt of rationalism and textual criticism engender doubt. The textual issue is beyond the scope of effective discussion ona blog. Too many participants lack the educational credentials to adequately deal with the topic, and it tends to produce more heat than light.
Remember, the original topic of this blog is not Bibliology. Rather, it is Bauder’s new call for separating from people who believe what the church has always believed. It is his call to separate from people who read the traditional texts and have the audacity to believe they are the words of God. Obviously, Dr. Bauder didn’t think through the implications of his words. We, however, should. There is absolutely no reason to separate—even by degrees—from people who hold to the traditional texts of Scripture. To do so flies in the face of over 1800 years of church history. In his attempt to rope in the left and ostrasize the right, Dr. Bauder has gone too far.
Just clinging to my guns and religion... www.faithbaptistavon.com
The topic is Dr. Bauder’s call for some degree of separation from Christians who hold to the traditional texts of Scripture.I wonder if you might show us where Bauder calls for separation from those who hold to traditional texts. I don’t see Dr. Bauder refer to a Greek text at all. Did I miss something? Can you show me where Bauder said anything about traditional texts or people who hold to them?
[From the later post] it is Bauder’s new call for separating from people who believe what the church has always believed. It is his call to separate from people who read the traditional texts and have the audacity to believe they are the words of God.
It reads to me like he is referring to a specific position on an English text, which both of the opening quotes talk about, and that is what frames his article. As I say, I can’t even find a reference to a Greek text, apart from the two opening quotes. We might be able to better interact if we knew what you were basing your assertion on.
I doubt that anyone would seriously challenge the contention that Dr. Bauder’s call for separatism based upon this criteria is a new thing. In addition to being a new proposal, Dr. Bauder’s idea flies in the face of church history. Calvin, you will recall, used the traditional texts. He believed them to be the preserved words of God. How is it that we lionize Calvin but villify Smith and Sexton?Actually, I don’t think the principle is new at all. One of the fundamental issues in the separatism debate has always been Scripture, and particularly, what Scripture teaches about itself. It has quite frequently been various deficient views of inspiration. We have always separated from people who deny the biblical teaching on inspiration and inerrancy. So to extend that in this arena is hardly new, I think. Even the original fundamentals clarified this with Gray’s assertion that inspiration properly applied only to the original writings. So indeed, any view of inspiration that is different is “new.” Anyone who contends that a particular text or translation is without any copyists error is teaching something new. I think it is that to which Bauder refers.
In other words, what’s new is the idea that Bauder is addressing, that only one English text is the Word of God. It is those people who have denied orthodox and historic teaching on the Bible. The Scriptures do not teach that only one English translation is the Word of God, or even that only one text is the Word of God. That is outside the Scripture. It is abiblical at best, and I think unbiblical. So this particular issue may be new because this particular teaching about Scripture is new. Until relatively recent times, this was a non issue because no one believed what is being taught by some. Therefore the application of separation must also be new.
For my dollar, I have no problem with someone who prefers the TR or the KJV. I have no problem if they think the UBS/NA text is deficient, or dare I say, corrupt. I think the TR is manifestly deficient. I don’t think there is any reasonable argument that can be made for the TR being the best text. The Majority Text, yes; the TR, no. But I am fine to let people disagree with me on that. I don’t attack the TR. I don’t say it isn’t the Word of God, or is a perversion. And that’s the issue. The problem comes in when people attack the Word of God in other texts or translations. When they call the Bible a perversion or some such, that is problematic for me. When they get schismatic about it, that is problematic for me.
As for church history, many have said (as have I) that I think you are a bit overreaching here. There are a lot of complexities and hypotheses about textual transmission. And there are good reasons for why much of church history used the “traditional texts.” They really had no other option. So they used what God in his providential grace had preserved for them. I am not sure there is a good argument why we should do less. And furthermore, I think it is irrelevant. The measure of truth is what the Scriptures say. Historical theology informs us and helps us, but it does not dictate to us.
I don’t think appealing to Calvin works much either. I haven’t seen anyone here lionize Calvin that I can recall, but if he is so bad and so deficient in his understanding of salvation, then surely his judgment was flawed on the textual issue as well.
But to the point of my questions to you, the reason I think your personal beliefs are important for this discussion is because you think Dr. Bauder is calling for separation from you, but based on what you say about your own beliefs, that doesn’t seem to be the case. So I asked your position to see if in fact you are being referred to by Dr. Bauder. I think the questions I asked would help to show whether or not you are one of the ones Bauder is referring to. So I will you will clarify where you are getting your understanding that Bauder is referring to Greek texts (he may be and I missed it), and whether he is targeting you.
Thanks Marc, for indulging me here, and I would have that cup of coffee with you if we were ever in the same place.
The only cogent argument that has been presented is the standard KJVO argument—if the KJV (or TR) is the inspired, inerrant Word of God, how can other versions (or texts) also be the inspired, inerrant Word of God when they differ due to manuscript variants or translational choices?
As Dr. Bauder clearly pointed out, and as many others have also done so, the KJV translators themselves stand very clearly opposed to those who put forth this false dilemma. Why? Because:
- They offered marginal readings of textual variants.
- They specifically stated in the introduction that even the meanest translation is the Word of God inasmuch as it accurately reflects the original.
KJVO proponents say they hold the KJV translators in high esteem, and yet put forth arguments the KJV translators specifically refuted.
-------
Greg Long, Ed.D. (SBTS)
Pastor of Adult Ministries
Grace Church, Des Moines, IA
Adjunct Instructor
School of Divinity
Liberty University
Maybe you can take a stab at this since Monte won’t.
1 John 2:23 KJV Whosoever
1 John 2:23 KJV
Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also.
1 John 2:23 NASB
Whoever denies the Son does not have the Father; the one who confesses the Son has the Father also.
Which text did the KJV translators take the last HALF of the verse from? It wasn’t the TR.
1 Kings 8:60 - so that all the peoples of the earth may know that the LORD is God and that there is no other.
[RPittmanplease answer the following questions in order.1. Yes
- Do the MV’s (modern versions) say the same thing as the KJV?
- Are the MV’s also the Word of God?
- If the MV’s and the KJV do not say the same thing (and they don’t), how can you say both are the Word of God?
- Are the MV’s authoritative?
- If both the MV’s and the KJV (as Dr. Bauder says) are authoritative, how does one know which to believe if two authoritative versions are in conflict?
- If what constitutes God’s Word depends on scholarship (i.e. textual criticism), how do we know that we have God’s Word at all? After all, no chain is stronger than its weakest link and if the text of God’s Word depends on human scholarship, then our confidence can be no stronger than the scholarship that validates the text.
So, friend, if you unwilling or unable to answer all of the above, it would be in order for you to retract your post and apologize to Bro. Monte because you are setting a higher criteria for him than for yourself. I believe there’s a name for that sort of thing. No excuses!
2. Yes
3. They are both God’s Word
4. Yes
5. No major doctrine is affected
6. God has providentially preserved His Word for us in the totality of manuscripts and translations available to us! God has been so good to us!
7. Sorry it took me so long to get my answers in here—I had to wait for a chance to do this over lunch. We are trying to finish out the year here at work and spend our customers’ end of the year budget money! Busy times here!
Thank you for razzing me—keeps me on my toes! You may want to try and add some substance as well—your circular reasoning is making me dizzy!
Godspeed,
Matthew Richards
Just please start with one.
Are any English translations of the Bible the authoritative Word of God other then the KJV?
Why is it that my voice always seems to be loudest when I am saying the dumbest things?
If you can’t answer simple, straightforward questions, how are you helping the discussion? What are you contributing to it?
-------
Greg Long, Ed.D. (SBTS)
Pastor of Adult Ministries
Grace Church, Des Moines, IA
Adjunct Instructor
School of Divinity
Liberty University
RPittman wrote:For some who believe that the KJV is the Word of God (and Dr. Bauder says that he believes this too), it would a denial of this belief if they believed that other MV’s were also the Word of God. So, in being consistent with their own belief, which Dr. Bauder apparently believes as well, they must say that they are KJVO. If the KJV is the Word of God, how can there be other differing versions that are also the Word of God? It is the answer to this one question that is the major demarcation between Bauder and Sexton.This was posted on the new thread for part 24 of this series. However, it seems to be Roland’s answer to the question. He does not view any English translation other than the KJV as the Word of God. This quote also precludes any possibility of an updated KJV in modern English, or any other modern English translation from the TR, since these would obviously have differences from the KJV. This is EXACTLY the dangerous, heretical kind of thinking being highlighted here in part 23. This is EXACTLY why Roland (and perhaps Marc) was unwilling to answer the questions posed.
Why is it that my voice always seems to be loudest when I am saying the dumbest things?
Discussion