The Broad and Truncated Canons of the Old Testament

The Books called Apocrypha

The Books called Apocrypha

The Christian Church accepted the broader canon of the Old Testament (including the Apocrypha) until the time of the Reformation. The Anglican Henry Wace, in his commentary on the King James Version, admits as much when he writes:

When the Reformers denied the inspired authority of the books of the Apocrypha, it was by no means their intention to exclude them from use either in public or in private reading. The Articles of the Church of England quote with approbation the ruling of St. Jerome, that though the Church does not use these books for establishment of doctrine, it reads them for example of life and instruction of manners.[1]

Having already truncated their canon, some Protestants look back to the ancient church for support, citing this or that authority who seemingly support their position. There were individuals who devised lists of books approved for use in the church, such as the listing called the “ruling of St. Jerome.” These lists are occasionally similar to the canon used by Protestants today, but these individual lists were not authoritative in the wider church. Even where the lists of Old Testament books matched those of the Protestant canon, these lists wouldn’t match the New Testament books — and vice versa. (We will provide more detail on this later). St. Jerome was not a bishop, and the ‘ruling of St. Jerome’ was not authoritative anywhere. St. Jerome ultimately accepted the ruling of his bishop, something noted by Martin Hengel: “Jerome himself, who was not only a great and combative scholar but also a smooth diplomat, largely abandoned any effort to defend the Hebrew original in the Apocrypha question.”[2]

St. Athanasius (c. 296-373) is widely cited as having provided the first complete listing of the 27 books of the New Testament. Matt Slick, the President and Founder of the Christian Apologetics and Research Ministry (CARM), cites Festal Letter 39 (c. 367 A.D.) as proof that Athanasius condemns the Apocrypha.[3] This is only partially correct. First of all, St. Athanasius was speaking for his own diocese, not the entire Church. Second, there were many different lists being advanced for centuries afterwards.

While St. Athanasius did not approve of all the so-called Apocrypha, his festal letter approved several of them. For example, his list contains “the first and second of the Chronicles are reckoned as one book”; “Jeremiah with Baruch”; “Lamentations, and the epistle, one book”; Esther; and Daniel. Baruch is one of the so-called Apocrypha, as is the Epistle of Jeremiah. The versions of 2 Chronicles, Esther, and Daniel judged by St. Athanasius as genuine contain material Protestants judge to be Apocryphal.[4] In the unabridged King James Version, these are called “The Prayer of Manassas” (placed at the end of 2 Chronicles); “The rest of Esther” (material found throughout Esther in the Septuagint); “The History of Susanna” (comes before Daniel chapter 1); “The Song of the Three Holy Children” (comes in the middle of Daniel chap. 3); and “Bel and the Dragon” (comes after Daniel chap. 12). To be honest, if Protestants want to claim Festal Letter 39 of St. Athanasius as sealing the canon of the New Testament, they should also be prepared to accept all the Old Testament Apocrypha cited by Athanasius.

In his book The Divine Names, the author known today as Pseudo-Dionysius (late 5th to early 6th century) quotes from the Wisdom of Solomon, describing it as “introductory Scriptures.”[5] We might be tempted towards thinking this supports the general Protestant view. Paul Rorem and John Lamoreaux say the term “introductory Scripture” merely means that the Old Testament was an introduction to the New; in other words, the entire Old Testament could be termed “introductory Scripture.”[6] The question, then, is how extensive that introduction is.

Among early Protestants, there was substantial disagreement and confusion as to the extent of the Old Testament. For example, John Wycliffe’s Bible translation, first hand-printed in 1382 A.D., contains 48 Old Testament books, as opposed to the 39 contained in the Protestant Old Testament.[7]  We should note the Bibles printed following the Protestant Reformation also include what Protestants call the Apocrypha.[8] For example, Martin Luther’s German translation of 1522 contained the Apocrypha. The English Language Matthew-Tyndale Bible, published by John Rogers in 1537, contained the Apocrypha.[9] Both the Geneva Bible of 1560 and the original King James Version (KJV) of 1611 contained the Apocrypha. Unabridged editions of the KJV with the Apocrypha are still available today, although printed versions are rare in the United States.[10]

Abridged Bibles without the Apocrypha are an American invention. The Continental Congress approved and funded the printing of Bibles without the Apocrypha. Rev. Dr. Will Gafney writes:

Many are unaware that the shorter Protestant bible was created in the new America, during the revolutionary war when a printer took it upon himself without the authority of a church council to print a bible whose contents he chose. That bible, The Aitken Bible[11] is also significant for having been printed with the authority of the Continental Congress.[12]

Modern Protestants use a truncated canon whose origins and history they are unaware of. Moreover, they misread the canonical history of the Old Testament. This does not mean Protestants cannot be saved, of course. What it does mean is that Protestants lack the fullness of the faith.

Endnotes

[1] (Wace 1811, xxxvi) The ruling of St. Jerome was his private theological opinion, was contrary to the practice of the wider Christian Church, and was not accepted as dogma anywhere.

[2] (Hengel, The Septuagint as Christian Scripture 2002, 49-50)

[3] (Slick 2014)

[4] The Masoretic text favored by many conservative Protestant scholars did not exist at this time. The favored text in the Church was the Septuagint (see chap. 4.)

[5] (Pseudo-Dionysius, the Areopagite 1987, 81)

[6] (Rorem and Lamoreaux 1998, 48)

[7] The various eBooks and online sources like Bible Gateway only reproduce the part of Wycliffe’s translation that are acceptable to the Protestants. Wycliffe’s complete Old Testament contained the following books considered unacceptable after the Reformation: 1 Esdras, 2 Esdras, 3 Esdras, Tobit, Judith, Wisdom (Wisdom of Solomon), Syrach (Sirach, a.k.a. Ecclesiasticus), Preier of Jeremiah (Epistle of Jeremiah), Baruk (Baruch), along with 1 Machabeis & 2 Machabeis (1st and 2nd Maccabees). John Wycliffe’s New Testament also contains Paul’s letter to the Laodiceans, a contested document found in no generally accepted version or translation. (Wycliffe 2008)

[8] When asked if The Online Bible (www.onlinebible.net) would be providing a copy of the original King James Version with the Apocrypha,   Larry Pierce, (the founder) responded: “We have no intention of mixing Jewish fables with the infallible Word of God.” (Pierce 2014) Pierce is quoting Titus 1:14 here, equating Paul’s reference to ‘Jewish fables’ with the Apocrypha, an interpretation that cannot be found in the text. Pierce chooses to use an abridged version of the King James Version rather than provide it as it was originally printed. In an email to Pastor EJ Hill, Larry Pierce admitted to redacting and editing other people’s work when they do not agree with his theology (such as Thayer’s 1889 Greek-English Lexicon.) (Hill 2012)

[9] The Matthew-Tyndale Bible, generally known as the Matthew Bible, contains the following books not found in the Protestant Bible: 1 Esdras, 2 Esdras, Tobit, Judith, Rest of Esther, Wisdom of Solomon, Ecclesiasticus, Baruch, 3 Holy Children, Suzanna, Bel & the Dragon, Prayer of Mannesah, 1 Maccabees, and 2 Maccabees. (Rogers and Coverdale 1537)

[10] An excellent resource is the Official King James version online which contains the American truncation of the King James Version, the Apocrypha, and the original 1611 version with the apocrypha. http://www.kingjamesbibleonline.org/Apocrypha-Books/

[11] http://www.theworldsgreatbooks.com/Aitken Bible.htm

[12] (Gafney 2013)

Bibliography

Gafney, W. C. (2013, March 17). Jesus’ Bible and the History Channel’s Bible. Retrieved December 7, 2014, from The Rev. Wil Gafney, Ph.D.: http://www.wilgafney.com/2013/03/17/jesus-bible-and-the-history-channels-bible/

Hengel, M. (2002). The Septuagint as Christian Scripture. Grand Rapids: Baker Academic.

Hill, E. (2012). Did Larry Pierce abridge Thayer’s Lexicon? The Online Bible Forum. Winterbourne: Online Bible.

Pierce, L. (2014, May 5). “email conversation”. Online Bible Tech Support. Winterbourne: Online Bible.

Pseudo-Dionysius, the Areopagite. (1987). Pseudo-Dionysius: The Complete Works. (C. Luibheid, Trans.) New York: Paulist Press.

Rogers, J., & Coverdale, M. (1537). 1537 Matthew’s Bible. Retrieved September 1, 2014, from Bibles-Online.net: http://www.bibles-online.net/1537/

Rorem, P., & Lamoreaux, J. C. (1998). John of Scythopolis and the Dionysian Corpus: Annotating the Areopagite. Oxford: Clarendon Press.

Slick, M. (2014, November 1). Apocrypha. Retrieved June 23, 2016, from CARM: http://carm.org/early-church-fathers-apocrypha

Wace, H. (1811). Holy Bible According to the Authorized Version (A.D. 1611). (Vol. 1). (H. Wace, Ed.) London: John Murray.

 

The Old Testament and Second Temple Judaism

Herod's Rebuilt Second Temple

Herod’s Rebuilt Second Temple

The idea of the canon as a list of authoritative books would have been strange to Jews of the Second Temple period. For them, the Temple was the center of their religion. Lester L. Grabbe, Emeritus Professor of Hebrew Bible and Early Judaism at the University of Hull, England, writes:

It is natural that people often assume that Judaism in the Second Temple period was more or less like contemporary Judaism, in which people meet weekly or even more frequently in synagogues to pray, worship, and hear the Bible read. The written scripture and its reading and study are assumed to be the focus of Judaism at all times. …Yet the Judaism of pre-70 times was formally structured in a quite different way from the Judaism of later times. The main religious institution was the Jerusalem temple, and temple worship went back many centuries in Jewish and Israelite history. …The main activity in the temple was blood sacrifice.[1]

Lester L. Grabbe goes on to discuss the issue of the supposed canon during Second Temple Judaism.

When and how the present canon became finalized is still not known, despite a number of studies on the subject. Some Jewish groups seem to have accepted a different set of books as authoritative compared to other groups.[2]

Jaroslav Pelikan agrees with Grabbe, and writes:

Not only is the use of the word canon as a designation for an authoritative list of sacred books a rather late phenomenon within the history of the Jewish community, but even the idea of a fixed and final list came about only after a long evolution.[3]

Julio Trebolle Barrera notes the idea of a canon was foreign to the Jewish mind. He notes the word canon is a term connected to “New Testament studies,” and Jews did not use it until “the 4th cent. CE.” He writes:

To apply the term «canon» to the Hebrew Bible, therefore, is quite unsuitable. Hebrew has no term which corresponds to Greek «canon». Rabbinic discussions concerning the canonical or apocryphal character of certain biblical books such as Song of Songs and Qoheleth, turn on the expression «defiles the hands». The supposition is that books of which it is said that «they defile the hands» were considered as canonical, whereas books to which this expression was not applied were excluded from the biblical canon. However, the expression «defile the hands» may have no more significance than to refer to ritual purification to be performed after having used such books and before starting any other secular activity.[4]

Saying Hebrew has no term corresponding to the Greek word ‘canon’ is not precisely true. The Greek word ‘canon’ is itself a loan word from the Semitic languages. In Hebrew, the word is קָנֶה (qaneh) meaning ‘tube’ or ‘reed’. The Hebrew word qaneh is related to the Assyrian word qanu and the Arabic word qanah, meaning ‘hollow stick’ or ‘reed’. While the Greeks and Christians used the word canon in the sense of a rule or measuring stick, this idea comes from Greek philosophy.

The concept of canon as the rule of faith is a Christian idea that developed rather late. The Jews eventually used that idea for the Hebrew Scriptures, but such an idea was unknown in Jesus’ day. Jewish groups knew which books they considered to be Scripture, but there were different Jewish groups with competing ideas as to the extent of their scriptures. More importantly, the concept of canon was a gentile concept; as such it would likely not have been used by Jews to delimit their Scriptures to a specific set of books.

The Swiss Protestant theologian Robert Hanhart, writing in the introduction to Martin Hengel’s “The Septuagint as Christian Scripture”, notes that Jesus ben Sirach’s introduction to Sirach (aka Ecclesiasticus) “assumes the three divisions transmitted by the Masoretes”, and draws a distinction between the material described by these divisions and that of his translation of his grandfather’s commentary on Scripture.[5] He concludes that Second Temple Judaism distinguished between canon and Apocrypha. By stating this, Robert Hanhart is reading the medieval Masoretic traditions back into the Second Temple period, two periods separated by nearly a millennium. Lutheran professor and theologian Emil Schürer differs with Robert Hanhart: “The most ancient testimony to the collocation of both collections with the Thorah [sic] is the prologue to the Book of Wisdom. …We cannot, however, determine from it that the third collection was then already concluded.”[6]

The disagreement between Robert Hanhart and Emil Schürer illustrates the manner in which scholars disagree regarding the boundaries of the Old Testament canon in the second temple period and reflects the wide range of perspectives among Jews of the second temple period. The Baptist Professor Jeff S. Anderson writes about the diversity existing within Second Temple Judaism.

What flourished in the Second Temple Period was not a single, fixed, “normative” Judaism, but a developing, evolving religion… No straight evolutionary line of the Jewish faith emerges. Consequently, it is preferable to speak of multiple Judaisms rather than a monolithic ideology that views one brand of Judaism as orthodox and the rest as “sects.” All Judaisms, consequently, competed for an audience and for the authority that accompanies broad-based acceptance.[7]

Epiphanius of Salamis (c. 310–320 – 403 CE) describes twelve specific sects of the Jews: the Samaritans, the Essenes, the Sebuaeans, the Gorothenes, the Dositheans, the Sadducees, the Scribes, the Pharisees, the Hemerobaptists, the Nasaraeans, the Ossaeans, and the Herodians.[8] The Jerusalem Talmud (c. 200 – 400 CE) quotes Rabbi Johanan as saying there were twenty-four heretical sects of Judaism in the time of Ezekiel.[9] With different Judaisms competing for acceptance, it is no wonder there was no consensus on the limits of the Hebrew Scriptures.[10] The great Protestant scholar of Second Temple Judaism, Martin Hengel, writes:

We cannot prove the existence of a genuine Jewish, pre-Christian collection of canonical value, unambiguously and clearly delimited, distinguishable through its greater scope from the canon of the Hebrew Bible in the realm of the historical books and wisdom writings and written in Greek. Nor, especially, can it be shown that such a ‘canon’ was already formed in pre-Christian Alexandria. One can only proceed from the fact that the five books of Moses’ Torah, the so-called Pentateuch, were translated into Greek under Ptolemy II Philadelphus (282-246), at the latest toward the middle of the third century [BC].[11]

The picture of Second Temple Judaism is much more complex than is commonly thought. There was the temple cult centered in Jerusalem, and there was the law which Jews agreed was scripture. Most Jews accepted the Prophets as well. Beyond that, we know different branches of Judaism accepted a varying list of writings as authoritative, and possibly as scripture. The canon of the Hebrew Scriptures was not settled until well into the Christian era.

Endnotes

  1. (Grabbe 2010, Kindle Locations 536-538; 540-541)
  2. (Grabbe 2010, Kindle Locations 561-562)
  3. (Pelikan 2005, 39)
  4. (Barrera 1998, 148)
  5. (Hengel, The Septuagint as Christian Scripture 2002, 2-3)
  6. (Schürer, A History of the Jewish People, Second Division, Volume 1 1890, 308)
  7. (Anderson 2002, 5-6)
  8. (Epiphanius of Salamis 2012, Book 1, Section 1, Parts 9-20)
  9. (Bowker 1973, 161) The Jerusalem Talmud was written well into the Christian era, in a period after many of the competing Judaisms had died out. Thus, the reference to them as ‘heretical sects.’
  10. The scholar April D. DeConick writes: “Judaism and Christianity are companion expressions of Second Temple Judaism, sibling religions that developed simultaneously within comparable historical contextures.” (DeConick 2006, 3)
  11. (Hengel, The Septuagint as Christian Scripture 2002, 19)

Bibliography

  1. Anderson, J. S. (2002). The Internal Diversification of Second Temple Judaism: An Introduction to the Second Temple Period. Lanham: University Press of America, Inc.
  2. Barrera, J. T. (1998). The Jewish Bible and the Christian Bible; An Introduction to the History of the Text. (W. G. Watson, Trans.) Grand Rapids: Wm. B. Eerdmans Publishing Co.
  3. Bowker, J. (1973). Jesus and the Pharisees. New York: Cambridge University Press.
  4. DeConick, A. D. (2006). What is Early Jewish and Christian Mysticism? Retrieved August 7, 2017, from Jewish Roots of Eastern Christian Mysticism: http://www.marquette.edu/maqom/definition.pdf
  5. Epiphanius of Salamis. (2012, April 25). The Panarion of Epiphanius of Salamis: A Treatise Against Eighty Sects in Three Books. Retrieved October 22, 2016, from Masseiana Home Page: http://www.masseiana.org/panarion_bk1.htm
  6. Grabbe, L. L. (2010). An Introduction to Second Temple Judaism (Kindle Edition ed.). New York: T&T Clark.
  7. Pelikan, J. (2005). Whose Bible Is It: A Short History of the Scriptures (Kindle Edition ed.). New York: Penguin Group US.
  8. Schürer, E. (1890). A History of the Jewish People in the Time of Christ (Vols. Second Division, Volume 1). (S. Taylor, & P. Christie, Trans.) Edinburgh: T & T Clark.

Forgiveness in the The Lord’s Prayer

Forgive thy neighbour the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou prayest (Sirach 28:2).

And forgive us our debts, as we forgive our debtors (Matt 6:12).

This is without a doubt the most intriguing of the quotations from the Apocrypha, as it forms part of what has come down to us as The Lord’s Prayer, or the Our Father. This is not a pure quotation, but neither is it simply an allusion to the passage from Sirach. Instead, Jesus is inverting the two clauses from Sirach, creating what are parallel statements — a characteristic of Hebrew poetry. The one clause supports and interprets the other. Therefore, we cannot interpret the statement from The Lord’s Prayer without referring to its antecedent thought from Sirach.

A typical Protestant understanding of this passage is found in Dr. David Scaer’s book, The Sermon on the Mount. He writes:

The Matthean version of the Prayer does not suggest that God’s forgiving us is caused by our forgiving others; the word “as” is used, not “because.” “As” means “like” or “similar.” We ask that God would forgive us as, not because we forgive others. Some hold the view that our forgiving precedes God’s, but this is done more from a theological and not a grammatical consideration.[1]

This is only correct if we do not consider the source for this particular clause in The Lord’s Prayer. In Sirach’s version, forgiveness of the neighbor is necessary for your prayers of forgiveness to be heard. The argument could be made that Jesus was providing a corrective to the statement in Sirach. That is a theological judgement, not a textual one. Sirach’s interpretation is demonstrated in Matthew’s gospel by the Parable of the Unforgiving Debtor (Matt 18:23-34). A servant owed his master a great debt and asked to be forgiven. When the servant refused to forgive a minor debt owed to him, the master refused to forgive the servant. Jesus sums up the parable by saying: “So likewise shall my heavenly Father do also unto you if ye from your hearts forgive not every one his brother their trespasses” (Matt 18:35). Jesus is indicating that the passage from Sirach represents the proper interpretation –God forgives us in like fashion as we forgive others. The apostle writes: “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (Ro 5:10). Forgiving our enemies is the essence of a Christ-like life.

Blessed Theophylact, in his commentary The Gospel According to St. Matthew, writes:

Because we sin even after our baptism, we beseech Him to forgive us. But forgive us as we forgive others: if we remember wrongs, God will not forgive us. God takes me as the pattern He will follow: what I do to another, He does to me.[2]

God, therefore, respects our free will. He does not respond in kind, but responds overabundantly. When we truly repent — when we truly change our mind, rejecting the evil and seeking the good — the angels rejoice and the Holy Spirit fills us, empowering us for service. When we seek God half-heartedly, we quench the Holy Spirit and God seems far from us. It is all God’s work and none of ours. Nothing we do is meritorious in and of itself. But God is merciful, bestowing great mercy upon us at the least sign that we are responsive to Him, and that we desire communion with Him. This, then, is the meaning of the forgiveness clause in The Lord’s Prayer.

  1. (Scaer, The Sermon on the Mount 2000, 184)
  2. (Blessed Theophylact 1992, 58)

Monergism, Synergism, and Hermeneutics

Monergism vs. Synergism: God thowing a lifeline vs. using a fishhook.

Monergism vs. Synergism

One of the key issues in the Protestant Reformation is whether humans cooperate with God in their own salvation. Early Protestants denied, with different emphases, that humanity had any role in their own salvation. This view is known as Monergism, which means that Salvation is all God’s work and has nothing to do with man’s efforts. Later Protestants split into two camps on this issue. Lutherans and the Reformed (a.k.a. Calvinists) affirming that God alone was responsible for humanity’s salvation. Methodists and many Baptists and Pentecostals adopt a position known as Synergism, which means that humanity cooperates with God in its own salvation. While this is a huge debate among Protestants, Synergism is the default position of (to my knowledge) all other Christian communions.

Having grown up as a Fundamentalist, the idea that humanity cooperates with God was an affront to the saving work of Christ. The battleground between Monergism and Synergism was fought using proof texts from the New Testament. Each side had their own supporting scriptural texts and explained away those of the opposing side. Even as a boy, however, I struggled with this. As a Monergist who believed Scripture means what it says, I found it hard to explain away passages like: “For whosoever shall call upon the name of the Lord shall be saved.” (Ro 10:13) On the other hand, Jesus says: “No man can come to me, except the Father which hath sent me draw him.”

The argument seemed to be along the lines of which came first: the chicken or the egg? Does salvation have anything to do with a person seeking after God, or is it God who causes people to seek after Him? Scripture itself resolves this problem, and in a rather explicit fashion. The prophet Zechariah writes: “Thus saith the Lord of hosts; Turn ye unto me, saith the Lord of hosts, and I will turn unto you, saith the Lord of hosts.” (Ze 1:3)

Given that Protestants hold to the principle of Scripture Alone,[1] how do we move from the clear statement of Zechariah to the Protestant teaching of Monergism? For this, we have to discuss the subject of hermeneutics which Protestants use as a control on the interpretation of Scripture.[2] Hermeneutics consists of a number of rules which govern the interpretation of Scripture. Given this, some speak of hermeneutics as a science.[3] However, these rules can be applied differently by different people, which is why it is sometimes called an art. The idea of the pastor and theologian as an artist implies that they bring something of themselves to the text that guides their application of the rules. David Jasper writes:

Hermeneutics is about the most fundamental ways in which we perceive the world, think, and understand. It has a philosophical root in which we call epistemology — that is, the problem of how we come to know anything at all, and actually how we thing and legitimate the claims we make to know the truth.[4]

Hermeneutics, then, is not a scientific endeavor, nor can the rules be applied with mathematical rigor. It might be helpful to think of hermeneutics not as rules, but as a set of tools that can be applied to the job at hand. A skilled carpenter knows to use the right tool for the job, while an unskilled homeowner might cause damage by using a tool inappropriately. But even skilled carpenters vary in their approach to the job, using different tools and techniques for the same job.

Getting back to the subject of Monergism vs. Synergism, it would appear that Protestants approach the Scriptures with a particular worldview that guides their search for truth. To me, the passage in Ze 1:3 is clear that a person’s turning to God is required for God to turn to them. I would argue the following hermeneutical rule applies: “Interpret the obscure in light of the clear – not vice versa.”[5] However, Richard D. Phillips seems to apply a different set of rules in his commentary on Zechariah when he applies this text to Christians only. He writes:

If you are a Christian, but backslidden into sin and spiritual decline, remember the history lesson Zechariah placed before his generation. Your sin will not bring blessing but ruin, however sweet its deceptive song in your ears. If you persist in sin you will at the least bring upon yourself God’s chastisement, and at the worst you will prove that you have really not believed at all.[6]

Note that the author’s Reformed Theology forms the basis for his interpretation of this clear passage. He interprets this passage both in the light of Irresistible Grace and the Perseverance of the Saints.[7] For Richard D. Phillips, this passage illustrates the wrath of God upon sinners. By contrast, St. Gregory Palamas uses this passage to demonstrate the mercy of God. He writes:

Do you see the extent of God’s wrath? Yet, “He is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil of men” (Joel 2:13, Jonah 4:2), though only for those who repent and turn from their wicked ways. “Turn ye unto me and I will turn unto you, saith the Lord” (Zech. 1:3). “Thou shalt turn”, it says, “to the Lord thy God, and shalt be obedient unto his voice; for the Lord thy God is a merciful God; he will not forsake thee, neither destroy thee, but thou shalt find him, the Lord thy God, an help, if thou seek him with all thy heart and with all thy soul in thine affliction” (cf. Deut. 4:30–31, 29).[8]

Different presuppositions, different toolsets, different interpretations of what is, on the face of it, a very clear passage.

Endnotes

  1. “The doctrine that the Bible alone is the only infallible rule for faith and practice, and that the Bible alone contains all the knowledge that is necessary for salvation.” (Trenham 2015, 263)
  2. “Hermeneutics is defined as: The science and art of interpretation. …Hermeneutics is required to provide adequate controls for interpretation.” (Carlson 2014, 1)
  3. “Hermeneutics is considered a science because it has rules, and these rules can be classified in an orderly system.” (Henry A. Virkler 2007, 16)
  4. (Jasper 2004, 3)
  5. (Carlson 2014, 72)
  6. Richard Phillips also addresses this passage to non-Christians, but fails to address the obvious issues of Monergism vs. Synergism. (Phillips 2007, 15)
  7. Note, too, that this is what Protestants call an “application” derived from his use of hermeneutical rules. For a Protestant, the “application” of a passage is, in essence the last three of the ancient four senses of scripture: The allegorical, the moral, and the analogical.
  8. (St Gregory Palamas 2013, Kindle Locations 148-153)

Bibliography

Carlson, Norman E. 2014. Hermeneutics: An Antidote for 21st Century Cultic and Mind Control Phenomena. Colorado Springs: CreateSpace Independent Publishing Platform.

Henry A. Virkler, Karelynne Ayayo. 2007. Herneneutics: Principles and Processes of Biblical Interpretation. 2nd Edition. Grand Rapics: Baker Academic.

Jasper, David. 2004. A Short Introduction to Hermeneutics. Louisevill: Westminster John Knox Press.

Phillips, Richard D. 2007. Zechariah. Phillipsburg: P&R Publishing Company.

St Gregory Palamas. 2013. On Bearing Difficulties: To Those Who Find Hard to Bear All the Different Kinds of Difficulties Which Come Upon Us From All Sides. Kindle Edition. Edited by Christopher Veniamin. Dalton: Mount Thabor Publishing.

Trenham, Josiah. 2015. Rock and Sand: An Orthodox Appraisal of the Protestant Reformers and Their Teachings. Columbia: Newrome Press LLC.

On Proof for the Existence of God.

“To oppose something is to maintain it. …To be an atheist is to maintain God. His existence or his nonexistence, it amounts to much the same, on the plane of proof.”[1] Ursula K. Le Guin.

If God exists, why does He not provide incontrovertible proof of His existence? I believe in the existence of God. I have been blessed by experiences that constitute, for me, proof. But those experiences do not (and indeed cannot) prove God’s existence to you. I believe, but I cannot believe for you. I have had certain experiences, but those experiences were meant for me, and me alone.

One definition of a miracle is that it provides access to the divine. It is, therefore, personal. Even when a miracle is performed in public, that miracle is interpreted individually. The individual may choose to internalize or rationalize what they have seen, to accept or deny the event. A person’s response to the miracle is what is important, not the miracle itself.

In the case of Jesus’ miracles, we see at least two reactions. Some people were astonished and praised God. Others argued that Jesus performed miracles by the power of Beelzebub. The same miracle occurred before all, but it was interpreted and assimilated differently.

What if God were to provide incontrovertible proof of His existence? What then? The interpretation and assimilation of that proof take place within each person. Some would love God, some would hate Him. But, having provided absolute and incontrovertible proof would be to end the question. Each person’s reaction would, at that point, be fixed and immutable. For some, the love of God would be paradise; for others, the love of the God whom they hate would be a torment. And so God, in His mercy, leaves the question open and provides the opportunity for true repentance.

Russell's Teapot

Russell’s Teapot

In an earlier post,[2] I discussed Bertrand Russell’s teapot. I must confess to have misunderstood what Bertrand Russell was driving at. He writes:

“If I were to suggest that between the Earth and Mars there is a china teapot revolving about the sun in an elliptical orbit, nobody would be able to disprove my assertion provided I were careful to add that the teapot is too small to be revealed even by our most powerful telescopes. But if I were to go on to say that, since my assertion cannot be disproved, it is an intolerable presumption on the part of human reason to doubt it, I should rightly be thought to be talking nonsense. If, however, the existence of such a teapot were affirmed in ancient books, taught as the sacred truth every Sunday, and instilled into the minds of children at school, hesitation to believe in its existence would become a mark of eccentricity and entitle the doubter to the attentions of the psychiatrist in an enlightened age or of the Inquisitor in an earlier time.”

What Bertrand Russel was getting at can be summed up in the following quotes:[3]

  • “Extraordinary claims require extraordinary evidence” Carl Sagan
  • “The weight of evidence for an extraordinary claim must be proportioned to its strangeness.” Pierre-Simon Laplace
  • “A wise man … proportions his belief to the evidence,”  and “No testimony is sufficient to establish a miracle, unless the testimony be of such a kind, that its falsehood would be more miraculous than the fact which it endeavors to establish.” David Hume
  • “An extraordinary claim requires extraordinary proof.” Marcello Truzzi

The problem with this is that it requires the existence of something outside a particular domain to be proved by only the evidence that exists within that domain. To put it another way, the materialist assumes God to be part of the material world, and thereby must be proven by material means. The Christian God not only exists outside the material world, but created the material world. By that standard, the God who exists outside space-time cannot be proven solely by evidence that exists within space-time.

In 1884, the English schoolmaster Edwin Abbott Abbott published the book Flatland: A Romance of Many Dimensions. This book begins with an exploration of a two-dimensional world. One of the characters, A Square, visits a one-dimensional world, where his descriptions of life in a two-dimensional world arouse suspicion. After this, A Square receives his own visit from a three-dimensional sphere, and the story goes on from there.

The point of all this (an unintentional pun, BTW), is that in a two-dimensional world, they might indeed be evidence of a three-dimensional world, but no proof. A two-dimensional being cannot experience three-dimensions, just as a one-dimensional being cannot experience two. Thus, we can say that a miracle provides evidence for the existence of God, but does not constitute proof.

But we do not have to postulate higher dimensions to discuss the difficulties with the concept of proving God’s existence. All we have to do is ask what constitutes proof, and within which domain. Within the historical domain, I can prove the existence of Abraham Lincoln, but I cannot scientifically prove his existence. The two domains have very different ideas about what constitutes proof. I can use the tools of science to provide evidence for Lincoln’s existence, yet within the scientific domain that evidence does not constitute proof. And within the legal domain, I may prove someone’s guilt, yet both history and science may yet demonstrate and/or prove that person’s innocence. Scientific tools may be used to provide evidence of either proof or innocence, yet that innocence or guilt exists outside of the scientific domain.

So does God exist? There is evidence, but no proof. Or to put it more precisely, there are miracles that prove to me that God exists, but those miracles cannot serve as proof for someone else. A miracle happened to me and one other person and was witnessed by a third. I realized it was a miracle and was completely nonplussed by it. The witness saw it too and was equally nonplussed. The second person the miracle happened to didn’t seem to even notice it. The event constituted conclusive evidence for the existence of God for me, yet had no effect on the second person. Was I predisposed to believe? Was he predisposed to disbelieve? Am I gullible and he discerning? Am I discerning and he unaware? I know the answer, but I cannot prove it to you.

  1. https://en.wikiquote.org/wiki/Ursula_K._Le_Guin
  2. http://www.whymarymatters.com/archives/645
  3. https://rationalwiki.org/wiki/Extraordinary_claims_require_extraordinary_evidence

Mystagogy: A Monastic Reading of Dionysius Areopagita.

Mystagogy (Cistercian Studies)Mystagogy by Alexander Golitzin
My rating: 4 of 5 stars

I love this book. It also infuriates me. The biggest problem with the book is the frequent use of foreign words and phrases that are neither transliterated, translated, or defined. This makes large sections of the book unintelligible to the educated lay reader. This, in my opinion, makes the book a vanity project, one written by an academic to impress fellow academics. It is irritating to have to use an online Greek typewriter to type in συνεργεια, then copy it into Google translate to discover that it means synergy. To make sense of this book, as good as it is, means I have to do this for almost every paragraph. It is ironic that a book intending to explain Pseudo-Dionysius the Areopagite ends up being harder to read than Dionysius himself.

To be fair, this may be a problem with the editor rather than the author. If I was the editor, I would insist all foreign words be transliterated and translated. I would also insist that all foreign phrases be translated in the footnotes.

View all my reviews