Br McFadden,
I respect the fact that you are willing to look at this issue with an open mind and are willing to leave the CT. So many are wedded to the Hortian presuppositions and that of rationalistic textual criticisms that they argue liek evolutionists when confronted by creationism.
The facts are even more blurred when you consider that Codex Washingtonianus I which is dated from the fourth to early fifth century contains in the Gospels many Traditional Text readings and, “(all of) Matthew and Luke 8:13-24:25 are Byzantine (Traditional text).” Even the infamous Codex Alexandrinus, dating around 450 AD reflects the Traditional Text in the Gospels. The Peshitta Syriac is older, and is Byzantine, but it obviously is not Greek. Codex Ephraemi Rescriptus is dated paleographically to the fifth century and in the Gospels even Kurt Aland accepts that the manuscript is slightly more Byzantine than not. For instance, the Chester Beatty Papyri (P. 45, 46, and 66) are dated to the early third century all have readings that reflect the Traditional Text. The manuscripts known as P66, P72, and P75 show the same pattern. Wilbur N. Pickering in comparing John 1-14 states, “P66 agrees with the TR (i.e. the Textus Receptus Greek text) 315 times out of 663 (47.5%), with P75 280 out of 547 (51.2%).” (The Identity of the New Testament Text, p. 56). He also noted that out of 43 places where all these manuscripts have the same passages of scripture, P45 agreed with the Traditional text 32 times, P66 agreed 33 times, and P75 agreed 29 times (Ibid. p. 55).
We also have the little matter of the testimony of the Early Church Fathers. As I pointed out yesterday, the TR reading of prophetes in Mark 1:2 is in the writings of the Church Fathers such as Irenaeus in 202 AD a mere 2 centuries before the CT manuscripts date from.
Textual criticism has, at best, only been able to posit the state of the New Testament text as believed to have existed in the fourth century, but admit that that most of the corruptions happened in the second century and we have no way of discovering the final form of the originals. Eldon Epp has said the study of the papyri, “is largely an exercise in historical-critical imagination. ” Before that, historically it is mud wrestling between diverse and contradictory competing textual theories. Hence the physical scientific evidence speaks against the position of being able to recover the inspired text of the first century. The Critical Text advocates are not submitting themselves to the authority of their manuscripts, but simply using them to overthrow the TR. This has the consequence that it is not that we have a “new” Received text but that we cannot have any Received Text now.
Aside from the objections you set out for the CT, I would say you also need to factor in the Biblical presuppositions that guide us to the true text. All of our theological presuppositions are interconnected, working as one to formulate a web of basic beliefs that shape our worldview grid of nature. As these presuppositions, are simply taken for granted our worldview is ultimately a faith-view. It is not that the manuscript evidence is not the same for the two competing pre-suppositional world views in respect of the textual evidence, but what is almost certain is that each one is interpreting the evidence differently. Textual critics boast that they have constructed their own worldview autonomously and independent of Scripture. However, believers who adhere to a biblical worldview do not rely upon their own arbitrary assumptions as a tool to judge the truth-claims recorded in the Bible and to construct their own explanations for what extant textual evidence. Our brand of fideism, what we call, well, fideism, is not bereft of rationale or logic. There is a tremendous and diverse evidences, historical and tangible, for the preservation of Scripture, including thousands of ancient extant manuscripts.
(1) All of our doctrines must be from the Bible (2 Tim 3:16). The Bible is self-attesting (1 Cor 14:29, 32, 37; Matt 18:19). How we view our world is not how God views it and believers are mandated to think God’s thoughts after Him (Isa 55:9), which requires a scriptural presuppositional approach to the textual problems. A believer must study to show “himself approved unto God” (2 Tim 2:15). As Cornelius Van Til puts it, “The Bible is thought of as authoritative on everything of which it speaks. And it speaks of everything.” We are to receive these promises by faith (Heb 11:13; Matt 13:22; Rom 1:17). God revealed the Scriptures so men could know His will both in the Old and New Testaments and in the future (Deut 31:9-13, 24-29; 1 John 1:1-4; 2:1-17; 2 Tim. 3:14-17, 2 Pet 1:12-15). Certainly the Bible makes clear that no Scripture was intended for only the original recipient (Rom 15:4; Rom 16:25-26; 1 Cor 10:11). God intended for those writings to be recognised and received by the church as a whole (e.g., Col 4:16; Rev 1:4). These Words were to be guarded (1 Tim 6:20-21) as a “pattern of sound words” for the church (2 Tim 1:13-14) and to be used to instruct the future church (2 Tim 2:2).
(2) The Bible promises that God will preserve every one of His Words forever down to the very jot and tittle of the smallest letter (Ps12:6, 7; Ps 33:11; Ps 119:152, 160; Isa 30:8; 40:8; 1 Pet 1:23-25; Matt 5:18; 24:35).
(3) The Bible assures us that God’s Words are perfect and pure (Ps12:6-7; Prov 30:5).
(4) The Bible promises that God would make His Words generally available to every generation of believers (Deut 30:11-14; Isa 34:16; Isa 59:21; Matt 4:4; 2 Pet 3:2; Jude 1:17). (This is general availability, not necessarily to every person on the planet.) Certainly, we are told that for around two millennia in history only one small nation had the true and pure words of God, “He sheweth his word unto Jacob, his statutes and his judgments unto Israel. He hath not dealt so with any nation; and as for his judgments, they have not known them. Praise ye the LORD” (Ps 147:19, 20 cf. Rom. 2:14).
(5) The Bible promises there will be certainty as to the Words of God (2 Peter 1:19; Luke 1:4; Prov 1:23; Prov 22:20-1; Dan12:9-10; 1 John 2:20).
(6) The Bible promises that God would lead His saints into all truth, that the Word, all of His Words, are truth (John 16:13; 17:8, 17).
(7) God states that the Bible will be settled to the extent that someone could not add or take away from His Words (Rev 22:18, 19; Deut 12:32). Indeed, the Apostle Peter in 2 Peter 3:2 warned the saints of his day to be mindful of the “Words” of the Old Testament writings (v2a) and the New Testament writings (v2b), which would be absurd if some of these Words had been corrupted or lost.
(8) The Bible shows that the true Church of Christ would receive these Words (Matt 28:19-20; John 17:8; Acts 8:14, Acts 11:1; Acts 17:11; 1 Thess 2:13; 1 Cor 15:3).
(9) The Bible implies that believers would receive these Words from other believers (Deut 17:18; 1 Kgs 2:3; Prov 25:1; Acts 7:38; Heb 7:11; 1 Thess 1:6; Phil 4:9).
(10) The Bible shows that Bible promises may appear to contradict science and reason. In Genesis 2 we see that a newly created world may look ancient. However, the Scriptures remind us that “It is better to trust in the LORD than to put confidence in man” (Ps 118:8).
(11) Christ implied the preservation of His very Words as a Standard of future judgment (John 12:48). He also warned of the vanity of ignoring His actual Words (Matt 7:26). Christ emphatically declared, “the Scripture cannot be broken” (John 10:35). In Matthew 22:29 Jesus rebuked, “Ye do err, not knowing the scriptures.” If the Scriptures were only accessible in the Originals then why would He chide them for being ignorant of Words that were not available? Believers are commanded to contend for the faith (Jude 3) and this faith is based upon the Words of God (Rom 10:17). Note that concerning the end-times, the Lord Jesus warned, “Nevertheless when the Son of man cometh, shall he find faith on the earth?” (Luke 18:8 cf. Amos 8:11; Lam 2:9).
Here are other Bible evidences that guide us:
(1) God also has established Biblical precedents which show that He keeps and protects His Words. For instance, when Moses broke the original copy of the tables of God, they were replaced very soon afterwards and not hundreds of years later and Scripture makes the point that these second tablets were written “the words that were in the first tables” (Deut 10:2). In the book of Jeremiah, God responded to the burning of His inspired Words by preparing Baruch to record in it “all the former words that were in the first roll” (Jer 36:28).
(2) Jesus preached from the existing scrolls and we are explicitly told they were “Scripture” (Luke 4:21). Jesus also explicitly said the “Scripture” that they were reading was “spoken unto you by God” (Matt 22:31 cf. Mark 12:24-26). Indeed, Christ said to His audience that when they read the Scripture they would see that which was written by Daniel the prophet himself (Matt 24:15; Mark 13:14). Other New Testament passages argue from the Old Testament text based on a phrase (as in Acts 15:13-17), a word (Matt 22:32), or even the difference between the singular and plural form of a word (as in Gal. 3:16).
(3) The Bible warns that there would be those who would “corrupt the word of God” (2 Cor 2:17; Jer 23:29) and handle it “deceitfully” (2 Cor 4:2). The Apostle Paul warns of those who “changed the truth of God into a lie, and worshipped and served the creature more than the Creator” as heading towards apostasy (Rom 1:25). There would arise false gospels with false epistles (2 Thess 2:2). Jesus taught us that if a tree is corrupt, the fruit will be corrupt. Likewise, if a tree is good, the fruit will be good (Matt 7:17). He was speaking of false prophets. False prophets and false teachers corrupt the Scriptures (2 Pet 2:1-3). We must understand that there will always be a line of perversion as there will be of preservation. We are commanded to be fruit inspectors based upon the premise that if a man’s doctrinal belief is in error we can conclude that he will do the same to the Scriptures (2 Cor 2:17). “The fear of the LORD is the beginning of knowledge” (Prov 1:7); so all knowledge of the Words of God is rooted in God.
(4) God utilised fallible but Spirit-filled human writers to pen His divinely inspired Words of Scripture (2 Tim 3:16, 1 Pet 1:21). A fallible but Spirit-filled John the Baptist could point infallibly to Christ. As much as a fallible but Spirit-filled Church can recognise and receive the infallible Canon, so can she also recognise and receive the infallible Words of this Canon (John 10:27). Canonicity was recognised by the true Church (not Rome) and the corollary of this must be that the Canonised Words must be recognised by the true and faithful Church and not Rome’s texts or apostate textual critics such as Westcott, Hort, Aland, Metzger etc.
(5) The Church at Antioch has a noteworthy position in Scriptures in contrast to Alexandria. Antioch is the first place where the born-again believer is called a Christian (Acts 11:26). It is also interesting to see that where both Antioch and Alexandria are mentioned in the same passage, Antioch is listed as a place of service, while Alexandria is listed as a place of disruption (Acts 6:5-10). Egypt is for the most part associated with ungodliness in the Bible (Isa 19:14; 30:1-3; Act 7:39; Rev 11:8). Most of the New Testament books were written originally to cities in the Byzantine Text area and none written to Alexandria. However, it was precisely in Alexandria that corrupters of the true text dominated.
For those who disagree with my Biblical presuppositional framework, I ask one thing only state your own and show how it will guide us to the WORDS OF GOD.
