Krisis & Praxis

Inerrancy of the Bible: Defined and Defended. Part 2

Related Post: Inerrancy of the Bible: Defined and Defended. Part 1 II. Inerrancy was Affirmed Throughout Church History Michael Bird refers to a recent historical thesis advocated by Jack Rogers and Donald McKim who assert that inerrancy is a recent a recent development which emerged from conservatives when they reacted defensively to the challenge of … Continue reading “Inerrancy of the Bible: Defined and Defended. Part 2”

II. Inerrancy was Affirmed Throughout Church History
Michael Bird refers to a recent historical thesis advocated by Jack Rogers and Donald McKim who assert that inerrancy is a recent a recent development which emerged from conservatives when they reacted defensively to the challenge of the Enlightenment. However, the truth is that the doctrine of inerrancy is not recent phenomenon as it has been affirmed throughout church history. The careful documentation and thorough study by John D. Woodbridge, Biblical Authority: A Critique of the Rogers/McKim Proposal (Zondervan 1982) demonstrates conclusively that Rogers and McKim’s historical thesis is flawed as it is based on skewed handling of historical sources. Woodbridge confirms that while inerrancy was not a major feature in the development of doctrines, nevertheless the Church has always affirmed inerrancy as a matter of fact. Continue reading “Inerrancy of the Bible: Defined and Defended. Part 2”

Inerrancy of the Bible: Defined and Defended. Part 1

I. Clarification of Terms E.J. Young provides a precise definition for each of the terms “inerrancy” and “infallibility” of the Bible: Infallible: “By the term infallible as applied to the Bible, we mean simply that the Scripture possesses an indefectible authority. As our Lord himself said “it cannot be broken” (John 10:35). It can never … Continue reading “Inerrancy of the Bible: Defined and Defended. Part 1”

I. Clarification of Terms

E.J. Young provides a precise definition for each of the terms “inerrancy” and “infallibility” of the Bible:

Infallible: “By the term infallible as applied to the Bible, we mean simply that the Scripture possesses an indefectible authority. As our Lord himself said “it cannot be broken” (John 10:35). It can never fail in its judgments and statements. All that it teaches is of unimpeachable, absolute authority, and cannot be contravened, contradicted, or gainsaid. Scripture is unfailing, incapable of proving false, erroneous, or mistaken.”
Inerrant: “By this word [Inerrant] we mean that the Scriptures possess the quality of freedom from error. They are exempt from the liability to mistake, incapable of error. In all their teachings they are in perfect accord with the truth.” [E.J. Young, Thy Word Is Truth (Eerdmans, 1957), p. 113]

For our purpose, we shall use Paul Feinberg’s celebrated definition of ‘inerrancy’: “Inerrancy means that when all facts are known, the Scriptures in their original autographs and properly interpreted will be shown to be wholly true in everything that they affirm, whether that has to do with doctrine or morality or with the social, physical, or life sciences.” Paul Feinberg, “The Meaning of Inerrancy” in Inerrancy, ed. Norman Geisler (Grand Rapids: Zondervan 1979), 294.

However, some Western theologians who no longer believe that the Bible is inerrant prefer to describe the Bible as “infallible”. In the process, they use the word “infallibility” as a short-hand for “limited inerrancy”, that is, the view that the Bible contains historical and scientific errors while remaining infallible in matters of faith and salvation. Unfortunately, this redefinition is a departure from classical theological discourse when the word ‘inerrancy’ meant the Bible does not err, and “infallibility” meant the Bible cannot err.

In contrast, Article XI of the Chicago Statement on Biblical Inerrancy (CSBI) emphasizes: “We affirm that Scripture, having been given by divine inspiration, is infallible, so that, far from misleading us, it is true and reliable in all the matters it addresses. We deny that it is possible for the Bible to be at the same time infallible and errant in its assertions. Infallibility and inerrancy may be distinguished, but not separated.” The two terms ‘infallible’ and ‘inerrant’ are, in context, inextricable. In short, inerrancy and infallibility affirm that the whole of Scripture is true and not only parts of it. Finally, the focus of inerrancy is not limited to issues of factual accuracy in Scripture. It is primarily concerned about the authority of Scripture. Thus, CSBI begins in Article 1, “We affirm that the Holy Scriptures are to be received as the authoritative Word of God.” Continue reading “Inerrancy of the Bible: Defined and Defended. Part 1”

Malaysian Bar: Supremacy of Federal Constitution and Syariah Court Enactments (2016) June 8, 2016

Malaysian Bar Press Release | Preserve, Respect and Uphold the Supremacy of the Federal Constitution 8 June 2016 The Malaysian Bar is extremely concerned over recent attempts by certain parties to ignore or reject entrenched principles in our supreme law, namely the Federal Constitution.[1] It was reported that Minister in the Prime Minister’s Department, Dato’ … Continue reading “Malaysian Bar: Supremacy of Federal Constitution and Syariah Court Enactments (2016) June 8, 2016”

Malaysian Bar Press Release | Preserve, Respect and Uphold the Supremacy of the Federal Constitution
8 June 2016

The Malaysian Bar is extremely concerned over recent attempts by certain parties to ignore or reject entrenched principles in our supreme law, namely the Federal Constitution.[1]

It was reported that Minister in the Prime Minister’s Department, Dato’ Seri Jamil Khir Baharom (“Minister”) said that “the laws to ban unilateral conversion contravenes [sic] Article 12(4) of the Federal Constitution which states the religion of a minor under the age of 18 can be determined by their respective mother or father”.[2]

The Minister’s remarks are erroneous. Article 12(4) of the Federal Constitution provides: “For the purposes of Clause (3), the religion of a person under the age of eighteen years shall be decided by his parent or guardian” (emphasis added).[3] Article 12(4) must be read with the interpretation provisions in the Federal Constitution — Article 160 and the Eleventh Schedule — that provide that all words in the singular also include the plural. Hence, the religion of children under the age of 18 is to be decided by both parents, where both parents are alive. Continue reading “Malaysian Bar: Supremacy of Federal Constitution and Syariah Court Enactments (2016) June 8, 2016”

MCCBCHST: WE REJECT THE PRIVATE MEMBERS BILL ON HUDUD

Henceforth, the new Hudud Bill or the “Syariah Courts (Criminal Jurisdiction) (Amendment) Bill 2016” that is tabled in Parliament should be called UMNO-PAS Hudud Bill. After all, without special assistance from UMNO, the Bill that was tabled by PAS (Hadi) would not get a chance to be debated in Parliament. If passed, the Bill will place the Federal Constitution on a slippery slide leading to a Shariah dominated Constitution. Malaysia will go the way of Pakistan where religious minorities (Christians) are often subject to false accusations and punishment under the Islamic Blasphemy Law. Nearer home, we should be alarmed at the prospect of non-Muslims being caned for ‘violating’ Islamic offences: Re: “Woman, 60, Caned for Selling Alcohol in Aceh” StraitsTimes (14 April 2016); See Also “For First Time in Indonesia, non-Muslim Caned under Islamic law” LosAngelesTimes (16 April 2016).

Perhaps, it would be good to refresh our understanding of the Kelantan Hudud Law: LINK

In the face of this present danger, Non-Muslims (especially East Malaysians) must go beyond a adopting poster of resignation and quiet skepticism toward the hollow assurance from the Prime Minister. They must call upon their Members of Parliament and insist that their MPs vote against the UMNO-PAS Hudud Bill.

To read and comment on the full post, please visit my other blog, Religious Liberty Watch: MCCBCHST: WE REJECT THE PRIVATE MEMBERS BILL ON HUDUD LINK

The Pursuit of God: Simplicity and Surrender

My unassisted heart is barren clay, That of its native self can nothing feed: Of good and pious works Thou art the seed, That quickens only where Thou sayest it may: Unless Thou show to us Thine own true way No man can find it: Father! Thou must lead. [Michelangelo Buonarroti (1475-1564). Translated by William … Continue reading “The Pursuit of God: Simplicity and Surrender”

My unassisted heart is barren clay,
That of its native self can nothing feed:
Of good and pious works Thou art the seed,
That quickens only where Thou sayest it may:
Unless Thou show to us Thine own true way No man can find it:
Father! Thou must lead.
[Michelangelo Buonarroti (1475-1564). Translated by William Wordsworth]

I. Seeking God: Psalm 42:1-2*
These days, it is popular for Christians to attend seminars that feature foreign speakers who share their expertise in innovative worship and prophetic ministry that promise to kindle higher spiritual experience. However, eager and hungry souls who hanker after such promises may be disappointed, after having tried all these spiritual innovations to find that God remains an inference, a temporary trip rather than an ever present reality. It is no wonder the quest for that spiritual fads and fashions remains a phenomenon among churches today.

Other Christians may confess to a sense of spiritual jadedness resulting from a style of worship characterized by wooden routines of dead tradition that suffocate the longing soul (‘ritual murder’). Perhaps a better way is found in contemporary worship offered by big modern churches that are epitomes of visionary leadership, congregational enthusiasm and certainly organizational sophistication. Surely God is pleased with the impeccably organized programs and the awe-inspiring music that fosters energetic and enthusiastic worship? Continue reading “The Pursuit of God: Simplicity and Surrender”

Debating Justification with N.T. Wright and New Perspective on Paul. Part 2

Related Post: Debating Justification with N.T. Wright and New Perspective on Paul. Part 1 Second Thoughts on New Perspective on Paul. Part 1 Second Thoughts on New Perspective on Paul. Part 2 Engaging NPP with Pastoral Concerns and Confessions of Faith Someone suggests that we should ignore controversial scholarship represented by N.T. Wright and NPP … Continue reading “Debating Justification with N.T. Wright and New Perspective on Paul. Part 2”

Second Thoughts on New Perspective on Paul. Part 1
Second Thoughts on New Perspective on Paul. Part 2

Engaging NPP with Pastoral Concerns and Confessions of Faith
Someone suggests that we should ignore controversial scholarship represented by N.T. Wright and NPP if deprives us of our child-like faith. We should instead focus on more productive matters like evangelism. But, surely wrong teachings must be corrected as they distort our understanding of faith and invariably give rise to wrong practices. For example, NPP claims that Paul could not be addressing legalist perfectionism since first century Judaism, described as ‘covenantal nomism’ was not a legalistic religion. If NPP is correct, it will be necessary to discard the Reformation understanding of justification as God’s answer to the futility of seeking righteousness through works of the law.

Evangelicals cannot simply retreat into a safe cocoon of faith that is indifferent (and possible afraid of) to genuine scholarship. Evangelicals may not simply appeal to authority to settle theological controversies as final authority rests on Scripture alone. This being the case, evangelicals must work hard to master the primary sources, offer constructive criticism of NPP scholars, and publish robust exegesis to demonstrate why the evangelical doctrine of justification provides a more coherent reading of Scripture than NPP. Continue reading “Debating Justification with N.T. Wright and New Perspective on Paul. Part 2”

Debating Justification with N.T. Wright and New Perspective on Paul. Part 1

For just as through one man’s disobedience the many were made sinners, so also through one man’s obedience the many will be made righteous (Romans 5:19) Definition: Justification may be defined as that legal act of God by which he declares the sinner righteous on the basis of the perfect righteousness of Jesus Christ. Related … Continue reading “Debating Justification with N.T. Wright and New Perspective on Paul. Part 1”

For just as through one man’s disobedience the many were made sinners, so also through one man’s obedience the many will be made righteous (Romans 5:19)

Definition: Justification may be defined as that legal act of God by which he declares the sinner righteous on the basis of the perfect righteousness of Jesus Christ.

Second Thoughts on New Perspective on Paul. Part 1
Second Thoughts on New Perspective on Paul. Part 2

I. Righting What is Wrong in Wright’s Teaching of Justification

Someone emailed to KrisisPraxis a question:
“Do you have a view of N.T. Wright’s view? My own take is that it is also not correct to limit our view of Paul’s writings to only through the eyes of Luther or Reformation theology – why should we be filtered or limited or “Lutherised” in our view of the Gospel and only understand Paul the way Luther and the reformers understood Paul? As much as I respect these great spiritual giants, they need not and should not have the last say. We should be allowed and encouraged to go back and find new jewels from Paul’s own words and discover new truths that can give us even more answers for today’s questions.

First, let me stress that I do not critique the New Perspective on Paul (NPP) because I slavishly follow the Reformers. In actuality, my understanding of Paul is based on careful exegesis of Scripture /1/ which takes into account the shifting positions of N.T. Wright and James Dunn in the course of the debate on NPP. I shall presently focus on the Wright’s controversial view of justification. Continue reading “Debating Justification with N.T. Wright and New Perspective on Paul. Part 1”

The “New Perspective on Paul” Misconstrues Paul: Richard N. Longenecker’s New Greek Commentary on Romans

NPP Reading No.2 Related posts: Debating Justification with N.T. Wright and New Perspective on Paul. Part 1/2 Second Thoughts on the “New Perspective on Paul”. Part 1/2 Richard N. Longenecker’s just published The Epistle to the Romans: A Commentary on the Greek Text in the New International Greek Testament Commentary Series (NIGTC) is the crowning … Continue reading “The “New Perspective on Paul” Misconstrues Paul: Richard N. Longenecker’s New Greek Commentary on Romans”

NPP Reading No.2

Debating Justification with N.T. Wright and New Perspective on Paul. Part 1/2
Second Thoughts on the “New Perspective on Paul”. Part 1/2

Richard N. Longenecker’s just published The Epistle to the Romans: A Commentary on the Greek Text in the New International Greek Testament Commentary Series (NIGTC) is the crowning achievement of the lifelong scholarship of an expert in Paul and Early Judaism. It is presently THE new standard Greek Commentary on Romans. Longenecker’s evaluation of the controversial New Perspective on Paul (NPP) demands careful consideration.
Summary. We must, therefore, conclude that “the new perspective on Paul” – despite its laudatory motivations, some very significant observations, and a fairly wide acceptance of that view today – actually misconstrues Paul’s use of the phrase “works of the law” and somewhat distorts his attitudes toward compatriot Jews and first-century Palestinian Judaism. For in its endeavors to highlight certain positive features within the “nomism” of ancient Judaism, it is somewhat blind to the “legalism” that was also present (as it is, sadly, in every religion, both ancient and modern). And in its attempt to restrict the definition of “works of the law” only to matters regarding prideful nationalism and cultural prejudice and thereby to minimize any connotation of “legalism,” it has run a bit roughshod over Paul’s argument in Rom 2:17-3:20. Continue reading “The “New Perspective on Paul” Misconstrues Paul: Richard N. Longenecker’s New Greek Commentary on Romans”

Ten Theses of The Theological Interpretation of Scripture

An adequate understanding of Scripture is attained only when exegesis of the biblical text (assisted by believing historical criticism) is unified with theological interpretation of Scripture. How then do we overcome the unfortunate dichotomy between exegesis (assisted by believing historical criticism) with theological interpretation of Scripture (TIS)? Perhaps the most succinct proposal is given by … Continue reading “Ten Theses of The Theological Interpretation of Scripture”

Perhaps the most succinct proposal is given by Kevin Vanhoozer in his “TEN THESES OF THE THEOLOGICAL INTERPRETATION OF SCRIPTURE.”

A preliminary definition of theological interpretation of Scripture is given by D. Christopher Sprinks as “those readings of biblical texts that consciously seek to do justice to the perceived theological nature of the texts and embrace the influence of theology (corporate and personal; past and present) upon the interpreter’s enquiry, context, and method.”

D.A. Carson helpfully outlines the salient features and goals of the Theological Interpretation of Scripture (TIS): Continue reading “Ten Theses of The Theological Interpretation of Scripture”

Historical Criticism and Textual Interpretation – Part 3/3.

Part 3: Biblical History & Textual Interpretation Related Posts: Part 1/3: Contested Foundations of Archaeology Part 2/3: Archaeological Evidence – A Reality Check God’s verbal revelation to Israel is inscribed in written texts. The inspired authors of scripture crafted the revealed words into whole texts and into differing literary forms, such as narrative, wisdom literature, … Continue reading “Historical Criticism and Textual Interpretation – Part 3/3.”

Part 3: Biblical History & Textual Interpretation

Part 1/3: Contested Foundations of Archaeology

Part 2/3: Archaeological Evidence – A Reality Check

God’s verbal revelation to Israel is inscribed in written texts. The inspired authors of scripture crafted the revealed words into whole texts and into differing literary forms, such as narrative, wisdom literature, poetry and prophetic proclamation. Narratives comprise a significant portion of the inspired texts. These narratives depict a literary constructed world (textual world) which is meaningfully related to the real world. That is to say, the literary constructed world necessarily conforms to the requirements of the real world in order to present a world that bears semblance to empirical reality or life as we experience. This may be represented diagrammatically in figure 1

Sailhamer Interpretation Fig1

As a reader reads a historical narrative he is ‘drawn’ into the world of the text, but the text also makes an “ostensive reference” to the real world behind the text which may also be accessed by the reader by other means, e.g. archaeology, relevant historical texts etc. But the two worlds (the world of the text and the background real world) must not be confused or identified. Continue reading “Historical Criticism and Textual Interpretation – Part 3/3.”