I am Put Here for the Defense of the Gospel: Dr. Norman L. Geisler: A Festschrift in His Honor


IAPHFDOTG

I Am Put Here for the Defense of the Gospel: Dr. Norman L. Geisler:

A Festschrift in His Honor

Edited by Terry L. Miethe

Pickwick Publishers | 2016

480 pages

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Contents

Preface by Ravi Zacharias · xi

Introduction by Terry L. Miethe · xiii

Tributes to Norman L. Geisler

Thanks for the Memories by William E. Nix · xxi

A Tribute to Norman L. Geisler by Patty Tunnicliffe · xxiii

A Personal Story by John Ankerberg · xxvii

Yesterday, Today, and Forever: Personal Reflections on a Favorite Professor

by Timothy Paul Erdel · xxix

A Tribute to Dr. Norman L. Geisler by Mark M. Hanna · xxxii

Personal Experience with Norm by Grant C. Richison · xxxiv

Biographical Reflections about Norm Geisler by Winfried Corduan · xxxv

Norma Turbulenta: “Stormin’ Norman” by Donald T. Williams · xxxvii

Apologetics

chapter 1: Using Apologetics in Contemporary Evangelism by David Geisler · 1

chapter 2: Distinctive Elements of a Judaeo-Christian Worldview by William E. Nix · 22

chapter 3: Our Faith Seeks Their Understanding: Evangelistic-Apologetics & Effective Communication by Ramesh Richard · 57

Biblical Studies

chapter 4: Beware the Impact of Historical Critical Ideologies on Current Evangelical New Testament Studies by F. David Farnell · 76

chapter 5: Building Babel: Genesis 11:1–9 by Thomas Howe · 99

chapter 6: The Task of Bible Exposition by Elliott Johnson · 122

chapter 7: God’s Ultimate Purpose for Creation by Grant C. Richison · 135

chapter 8: Text Versus Word: C. S. Lewis’s View of Inspiration and the Inerrancy of Scripture by Donald T. Williams · 152

Philosophy

chapter 9: Some Features of Finite Being in St. Thomas Aquinas by Winfried Corduan · 169

chapter 10: Unamuno and Quine: A Meta-Philosophical Parable Concerning Faith, Reason, and Truth by Timothy Paul Erdel · 192

chapter 11: Open Theism, Analogy, and Religious Language by Joseph M. Holden · 204

chapter 12: Defending the Handmaid: How Theology Needs Philosophy by Richard G. Howe · 233

chapter 13: Aristotle: God & The Life of Contemplation, or What is Philosophy & Why is it Important? by Terry L. Miethe · 257

chapter 14: The Enlightenment, John Locke & Scottish Common Sense Realism by Terry L. Miethe · 281

Ethics

chapter 15: Big Data, Big Brother, and Transhumanism by J. Kerby Anderson · 297

chapter 16: Using Expository Preaching to Address Ethical Issues in Our Day by Walter C. Kaiser, Jr. · 307

chapter 17: Moral Absolutes and Moral Worth: A Proposal for Christian Ethics Inspired by Norman Geisler by Richard A. Knopp · 317

chapter 18: A Christian Response to Homosexuality by Patty Tunnicliffe · 346

Other Religions & Cults

chapter 19: Why They Blow Themselves Up: Understanding Islamic Suicide Bombers from a Christian Perspective by John Christian · 370

chapter 20: A Theological and Apologetical Assessment of Positive Confession Theology by Ron Rhodes · 382

Norman L. Geisler’s Impact

chapter 21: The Impact of Norman Geisler on Christian Higher Education by Wayne Detzler · 400

chapter 22: A Detroit Yankee in King Cotton’s Court: Love Expressed in the Thought and Writings of Norman Geisler by Paige Patterson · 417

Tabula Gratulatoria: Testimonials to Dr. Geisler’s Impact on our Time · 427

“Geislerisms” · 431

About Norman L. Geisler · 433

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Is God an Android? (2011)


Is God an Android?

 Norman L. Geisler

6/29/11

Persons have mind, will, and feelings.  Androids have only mind and will, but no feelings. Open theists and others sometimes object to the classical view of God by claiming that if God is impassible then He cannot experience feelings like love and joy.  In short, it makes God into an android, or more properly, a theandroid.  However, classical theists, including Thomas Aquinas, do not believe that God is without feeling but only that He has nochanging passions (feelings).  God is a simple and unchanging Being and, as such, He experiences no changing passions.  Hence, in his comments on Ephesians 4:30 (”Grieve not the Holy Spirit…”) Aquinas says, this phrase could be called a “metaphorical expression” because “The Holy Spirit is God in whom there can be no emotion or sorrow” (Commentary On Ephesians, 191).  For God cannot be “provoked to wrath” (ibid.).

However, this is not to say that God cannot have unchanging feelings. This is clear from Aquinas’ comments on whether God has love.  He rejects the objection that because love is a passion that God cannot have love by affirming that “We must need assert that in God there is love” (Summa Contra Gentiles, I.90).  He adds, “There must be love in God according to the act of his will” (SCG, I.90.1).  God has no passive capacities (being Pure Actuality) that can be acted upon and activated by an external force.  However, God has an “intellective appetite.”  Hence, “From this it is manifest that joy or delight is properly in God” (SCG, I.90.3). The same is true of anger.  Nothing outside of God can make Him (cause Him to be) angry.  That is, He cannot be provoked to anger (by something else), but He has anger at sin—and always has and always will because it is contrary to His holy nature.  However, by His very nature as absolutely good, God is (and always was and always will be) angry at sin. In Aquinas’ own words, “Because the sinner, by sinning, cannot do God any actual harm,” nonetheless, God is angry “in so far as he [i.e., the sinner] harms himself or another; which injury redounds to God, inasmuch as the person injured is an object of God’s providence and protection” (ST, I-II.47 ad 1).

In brief, God has no passive and changing feelings (brought about by an external cause acting on Him).  However, God has active, changeless, and eternal feelings of joy toward good and sadness toward evil.  Hence, when a sinner repents, he does not move God to change His feelings.  Rather, the sinner moves from under God’s unchanging and eternal anger toward sin to being under His eternal and unchanging joy toward good.  In short, God is impassible (having no capacity to be made to feel good or bad by any external force), but He is not without feelings, namely, an eternal active ability to experience joy, anger, and other righteous feelings.

Open Theists and Inerrancy Clark Pinnock on the Bible and God


Open Theists and Inerrancy:

Clark Pinnock on the Bible and God

by Norman L. Geisler

Pinnock on the Bible

The Bible is not Completely Inerrant

“This leaves us with the question, Does the New Testament, did Jesus, teach the perfect errorlessness of the Scriptures? No, not in plain terms” (Pinnock, SP, 57).

Although the New Testament does not teach a strict doctrine of inerrancy, it might be said to encourage a trusting attitude, which inerrancy in a more lenient definition does signify. The fact is that inerrancy is a very flexible term in and of itself” (Pinnock, SP, 77).

“Once we recall how complex a hypothesis inerrancy is, it is obvious that the Bible teaches no such thing explicitly. What it claims, as we have seen, is divine inspiration and a general reliability” (Pinnock, SP, 58).

“Why, then, do scholars insist that the Bible does claim total inerrancy? I can only answer for myself, as one who argued in this way a few years ago. I claimed that the Bible taught total inerrancy because I hoped that it did-I wanted it to” (Pinnock, SP, 58).

For my part, to go beyond the biblical requirements to a strict position of total errorlessness only brings to the forefront the perplexing features of the Bible that no one can completely explain and overshadows those wonderful certainties of salvation in Christ that ought to be front and center” (Pinnock, SP, 59).

The Inerrancy of Intent, not Fact

Inerrancy is relative to the intent of the Scriptures, and this has to be hermeneutically determined” (Pinnock, SP, 225).

“All this means is that inerrancy is relative to the intention of the text. If it could be show that the chronicler inflates some of the numbers he uses for his didactic purpose, he would be completely within his rights and not at variance with inerrancy” (Pinnock, SP, 78)

“We will not have to panic when we meet some intractable difficulty. The Bible will seem reliable enough in terms of its soteric [saving] purpose,… In the end this is what the mass of evangelical believers need-not the rationalistic ideal of a perfect Book that is no more, but the trustworthiness of a Bible with truth where it counts, truth that is not so easily threatened by scholarly problems”(Pinnock, SP, 104-105).

 

The Bible is not the Word of God

“Barth was right to speak about a distance between the Word of God and the text of the Bible” (Pinnock, SP, 99).

The Bible does not attempt to give the impression that it is flawless in historical or scientific ways. God uses writers with weaknesses and still teaches the truth of revelation through them” (Pinnock, SP, 99).

What God aims to do through inspiration is to stir up faith in the gospel through the word of Scripture, which remains a human text beset by normal weaknesses [which includes errors]” (Pinnock, SP,100).

A text that is word for word what God wanted in the first place might as well have been dictated, for all the room it leaves for human agency. This is the kind of thinking behind the militant inerrancy position. God is taken to be the Author of the Bible in such a way that he controlled the writers and every detail of what they wrote” (Pinnock, SP, 101).

The Bible is not Completely Infallible

The Bible is not a book like the Koran, consisting of nothing but perfectly infallible propositions,… the Bible did not fall from heaven…. We place our trust ultimately in Jesus Christ, not in the Bible…. What the Scriptures do is to present a sound and reliable testimony [but not inerrant] to who he is and what God has done for us” (Pinnock, SP, 100).

He Rejects Warfield’s View of Inerrancy

Inerrancy as Warfield understood it was a good deal more precise than the sort of reliability the Bible proposes. The Bible’s emphasis tends to be upon the saving truth of its message and its supreme profitability in the life of faith and discipleship” (Pinnock, SP, 75).

He Rejects ICBI View of Inerrancy

Therefore, there are a large number of evangelicals in North America appearing to defend the total inerrancy of the Bible. The language they use seems absolute and uncompromising: `The authority of Scripture is inescapably impaired if this total divine inerrancy is in any way limited or disregarded, or made relative to a view of truth contrary to the Bible’s own’ (Chicago Statement, preamble). It sounds as if the slightest slip or flaw would bring down the whole house of authority. It seems as though we ought to defend the errorlessness of the Bible down to the last dot and tittle in order for it to be a viable religious authority” (Pinnock, SP, 127).

He Holds a Dynamic View of Inspiration, not Plenary Inspiration

“In relation to Scripture, we want to avoid both the idea that the Bible is the product of mere human genius and the idea it came about through mechanical dictation. The via media lies in the direction of a dynamic personal modelthat upholds both the divine initiative and the human response” (Pinnock, SP, 103).

“Inspiration should be seen as a dynamic work of God. In it, God does not decide every word that is used, one by one but works in the writers in such a way that they make full use of their own skills and vocabulary while giving expression to the divinely inspired message being communicated to them and through them” (Pinnock, SP, 105).

 

He Redefines Inerrancy and Rejects the Prophetic Model

“The wisest course to take would be to get on with defining inerrancy in relation to the purpose of the Bible and the phenomena it displays. When we do that, we will be surprised how open and permissive a term it is” (Pinnock, SP, 225).

At times I have felt like rejecting biblical inerrancy because of the narrowness of definition [!! See previous quote] and the crudity of polemics that have accompanied the term. But in the end, I have had to bow to the wisdom that says we need to be unmistakably clear in our convictions about biblical authority, and in the North American context, at least, that means to employ strong language” (Pinnock, SP, 225).

“Paul J. Achtemeier has called attention to the inadequacy of the prophetic model for representing the biblical category of inspiration in its fullness-The Inspiration of Scripture: Problems and Proposals” (Pinnock, SP, 232, n. 8).

He Holds that there are Minor Errors in the Bible

“The authority of the Bible in faith and practice does not rule out the possibility of an occasionally uncertain text, differences in details as between the Gospels, a lack of precision in the chronology of events recorded in the Books of Kings and Chronicles, a prescientific description of the world, and the like” (Pinnock, SP, 104).

What could truly falsify the Bible would have to be something that could falsify the gospel and Christianity as well. It would have to be a difficulty that would radically call into question the truth of Jesus and His message of good news. Discovering some point of chronology in Matthew that could not be reconciled with a parallel in Luke would certainly not be any such thing” (Pinnock, SP, 129).

“I recognize that the Bible does not make a technical inerrancy claim or go into the kind of detail associated with the term in the contemporary discussion. But I also see a solid basis for trusting the Scriptures in a more general sense in all that they teach and affirm, and I see real danger in giving the impression that the Bible errs in a significant way. Inerrancy is a metaphor for the determination to trust God’s Word completely” (Pinnock, SP, 224-225).

 

He Holds that The Bible Contains Myth and Legend

“In the narrative of the fall of Adam, there are numerous symbolic features (God molding man from dirt, the talking snake, God molding woman from Adam’s rib, symbolic trees, four major rivers from one garden, etc.), so that it is natural to ask whether this is not a meaningful narration that does not stick only to factual matters” (Pinnock, SP, 119).

“On the one hand, we cannot rule legend out a priori. It is, after all, a perfectly valid literary form, and we have to admit that it turns up in the Bible in at least some form. We referred already to Job’s reference to Leviathan and can mention also Jotham’s fable” (Pinnock, Sp, 121-122).

“Thus we are in a bind. Legends are possible in theory–there are apparent legends in the Bible–but we fear actually naming them as such lest we seem to deny the miraculous” (Pinnock, SP, 122).

“When we look at the Bible, it is clear that it is not radically mythical. The influence of myth is there in the Old Testament. The stories of creation and fall, of flood and the tower of Babel, are there in pagan texts and are worked over in Genesis from the angle of Israel’s knowledge of God, but the framework is no longer mythical” (Pinnock, SP, 123).

“We read of a coin turning up in a fish’s mouth and of the origin of the different languages of humankind. We hear about the magnificent exploits of Sampson and Elisha. We even see evidence of the duplication of miracle stories in the gospels. All of them are things that if we read them in some other book we would surely identify as legends” (Pinnock, Sp, 123).

He Holds Robert Gundry’s View of Midrash in Matthew

“There is no mythology to speak of in the New Testament. At most, there are fragments and suggestions of myth: for example, the strange allusion to the bodies of the saints being raised on Good Friday (Matt. 27:52) and the sick being healed through contact with pieces of cloth that had touched Paul’s body (Acts 19:11-12)” (Pinnock, SP, 124).

“There are cases in which the possibility of legend seems quite real. I mentioned the incident of the coin in the fish’s mouth (Matt. 17:24-27)…. The event is recorded only by Matthew and has the feel of a legendary feature”(Pinnock, SP, 125). [Yet Gundry was asked to resign from ETS by 74 percent of the membership.]

Pinnock on God

The Bible Has False Prophecy

“Second, some prophecies are conditional, leaving the future open, and, presumably, God’s knowledge of it” (Pinnock, MMM, 50).

“Third, there are imprecise prophetic forecasts based on present situations, as when Jesus predicts the fall of Jerusalem (Pinnock, MMM, 50).

“…despite Ezekiel, Nebuchadnezzar did not conquer the city of Tyre; despite the Baptist, Jesus did not cast the wicked into the fire; contrary to Paul, the second coming was not just around the corner (1 Thes. 4:17)” (Pinock, MMM, 51 n.66).

 

Even Jesus Made a False Prophecy

…despite Jesus, in the destruction of the temple, some stones were left one on the other” (Mt. 24:2)” (Pinnock, MMM, 51 n.66).

 

God is not Bound to His Own Word

“God is free in the manner of fulfilling prophecy and is not bound to a script, even his own” (Pinnock, MMM, 51 n.66).

“We may not want to admit it but prophecies often go unfulfilled…” (Pinnock, MMM, 51, n.66).

God is Limited and Corporeal

But, in a sense, creation was also an act of self-limitation…. Creating human beings who have true freedom is a self-restraining, self-humbling and self-sacrificing act on God’s part” (Pinnock, MMM, 31).

“As regards space, the Bible speaks of God having living space in the heavens:… Let’s not tilt overly to transcendence lest we miss the truth that God is with us in space” (Pinnock, MMM, 32).

“If he is with us in the world, if we are to take biblical metaphors seriously, is God in some way embodied? Critics will be quick to say that, although there are expressions of this idea in the Bible, they are not to be taken literally. But I do not believe that the idea is as foreign to the Bible’s view of God as we have assumed” (Pinnock, MMM, 33).

” The only persons we encounter are embodied persons and, if God is not embodied, it may prove difficult to understand how God is a person….Perhaps God uses the created order as a kind of body and exercises top-down causation upon it” (Pinnock, MMM, 34-35).

 

God’s Foreknowledge is Limited

It is unsound to think of exhaustive foreknowledge, implying that every detail of the future is already decided” (Pinnock, MMM, 8).

“Though God knows all there is to know about the world, there are aspects about the future that even God does not know” (Pinnock, MMM, 32).

“Scripture makes a distinction with respect to the future; God is certain about some aspects of it and uncertain about other aspects” (Pinnock, MMM, 47).

“But no being, not even God, can know in advance precisely what free agents will do, even though he may predict it with great accuracy” (Pinnock, MMM, 100).

“God, in order to be omniscient, need not know the future in complete detail” (Pinnock, MMM, 100).

 

God Changes His Mind

“Divine repentance is an important biblical theme” (Pinnock, MMM, 43).

“Nevertheless, it appears that God is willing to change course…” (Pinnock, MMM, 43).

“Prayer is an activity that brings new possibilities into existence for God and us” (Pinnock, MMM, 46).

 

God is Dependent on Creatures

“According to the open view, God freely decided to be, in some respects, affected and conditioned by creatures…” (Pinnock, MMM, 5).

“In a sense God needs our love because he has freely chosen to be a lover and needs us because he has chosen to have reciprocal love…” (Pinnock, MMM, 30).

The world is dependent on God but God has also, voluntarily, made himself dependent on it…. God is also affected by the world.” (Pinnock, MMM, 31).

God is not in Complete Control of the World

This means that God is not now in complete control of the world…. things happen which God has not willed…. God’s plans at this point in history are not always fulfilled” (Pinnock, MMM, 36).

“Not everything that happens in the world happens for some reason,…. things that should not have happened, things that God did not want to happen. They occur because God goes in for real relationships and real partnerships” (Pinnock, MMM, 47).

“As Boyd puts it: ‘Only if God is the God of what might be and not only the God of what will be can we trust him to steer us…'” (Pinnock affirming Boyd, MMM, 103).

“Though God can bring good out of evil, it does not make evil itself good and does not even ensure that God will succeed in every case to bring good out of it” (Pinnock, MMM, 176).

It does seem possible to read the text to be saying that God is an all-controlling absolute Being…. but how does the Spirit want us to read it? Which interpretation is right for the present circumstance? Which interpretation is timely? Only time will tell…” (Pinnock, MMM, 64).

God Undergoes Change

“For example, even though the Bible says repeatedly that God changes his mind and alters his course of action, conventional theists reject the metaphor and deny that such things are possible for God” (Pinnock, MMM, 63).

“I would say that God is unchangeable in changeable ways,…” (Pinnock, MMM, 85-86).

“On the other hand, being a person and not an abstraction, God changes in relation to creatures…. God changed when he became creator of the world… ” (Pinnock, MMM, 86).

“…accepting passibility may require the kind of doctrinal revisions which the open view is engaged in. If God is passible, then he is not, for example, unconditioned, immutable and atemporal” (Pinnock, MMM, 59, n.82).

 

He Admits Affinity with Process Theology

The conventional package of attributes is tightly drawn. Tinkering with one or two of them will not help much” (Pinnock, MMM, 78).

“Candidly, I believe that conventional theists are influenced by Plato, who was a pagan, than I am by Whitehead, who was a Christian” (Pinnock, MMM, 143) [Yet Whitehead denied virtually all of the attributes of the God of orthodox theology, biblical inerrancy, and all the fundamentals of the Faith!!!]

 


 

All italic emphasis in original, bold emphasis this author’s emphasis.

SP–Clark Pinnock, The Scripture Principle (San Francisco, Harper & Rowe: 1984).

MMM–Clark Pinnock, The Most Moved Mover (Grand Rapids, Baker: 2001).


Did Clark Pinnock Recant His Errant Views?

By Norman L. Geisler

December 1, 2003

It Would Seem That He Did

It is widely believed that Clark Pinnock changed his views on whether the Bible has errors in it and thereby convinced the ETS Executive Council and Membership that his views were not incompatible with the inerrancy statement of the ICBI. As a result, both the Executive Council recommended and the membership voted on November 19, 2003 to retain him in membership.

It would seem that Pinnock did in fact recant his earlier view for several reasons. First, his restatement satisfied the Executive Committee who examined him. Second, his restatement convinced the membership of ETS who gave him a 67 percent vote of approval. Third, the paper he read at ETS left the impression that he had changed his view. Fourth, his written statement indicates that he made a “change.” Fifth, he wrote in his paper and said orally to the membership that he accepted the ICBI statement on inerrancy which would indicate a change. Finally, upon reading the Executive Committee report and hearing Pinnock’s paper, I too got the impression he had changed his view.

To cite the ETS Executive Committee about their decision, “This is a direct result of extensive discussion with Dr. Pinnock, including his clarifications of many points, and his clarifying and rewriting of a critical passage in his work, retracting certain language therein” (Letter October 24, 2003 from Executive Committee to ETS membership, p. 1, emphasis added in all quotes). They added, “The day ended with Dr. Pinnock disavowing– voluntarily and unprompted–some of the affirmations in note 66 [of Most Moved Mover which claimed that a number of biblical prophecies, including one by Jesus, were not fulfilled as predicted] (ibid., 3). Thus, “the Committee reveals its belief that, in the light of Dr. Pinnock’s clarifications and retraction of certain problematic language, the charges brought in November 2002 should not be sustained” (ibid., 3-4). They also said “Dr. Pinnock…has clarified and corrected parts of what he wrote” (“ETS Executive Committee Report on Clark H. Pinnock October 22, 2003,” p. 2).

On The Contrary

In spite of all of this, there is good evidence that Pinnock never really recanted his views on inerrancy. First, he never used the word “recant” of his views in either written or verbal form. Second, he never used any synonyms of recant when speaking of his views on this matter. Third, even if it could be shown that he actually changed his view on prophecy, he has never recanted his position on numerous other statements that are incompatible with the ETS statement on inerrancy.

When one reads carefully what the ETS Executive Committee said of their decision to approve of Pinnock’s views, it does not really say he recanted his views but only his way of expressing them. It wrote: “This is a direct result of extensive discussion with Dr. Pinnock, including his clarifications of many points, and his clarifying and rewriting of a critical passage in his work, retracting certain language therein” (Letter October 24, 2003 from Executive Committee to ETS membership, p. 1). Likewise, as we will see below, what Pinnock said was only a recantation of how he expressed his view, not of the view itself.

I Answer That

Once we understand Pinnock’s view, it is not difficult to explain why he appeared to change his view when in reality he did not. It grows out of his view of truth.

Pinnock’s Intentionalist View of Truth

When Pinnock speaks of the truth of Scripture, he does so in terms of the author’s intention. An error is what the author did not intend. Hence, an intended “truth” can actually be mistaken or not correct and still be “true” by Pinnock’s definition. This came out clearly in Pinnock’s answer to a question after his paper. When asked whether he would consider an inflated number in Chronicles an “error,” he responded, “No,” since exaggerating the numbers served the intention the author of Chronicles had in making his point. So, what is incorrect, mistaken, and does not correspond to reality, is not considered an “error.” Of course, by this intentionalist view of truth all sincere statements ever uttered, no matter how erroneous they were, must be considered true. Clearly, this is not what the ETS framers meant by inerrancy. Ironically, even the Executive Committee itself disavowed such a view in principle when they excluded “various forms of views explicitly affirming errors in the text (though condoned by appeals to so-called ‘authorial intent’).” See the “Executive Committee Report on John E. Sanders October 23, 2003,” p. 6. Unfortunately, they did not apply what they said to Pinnock himself.

That Clark Pinnock holds an intentionalist view of truth is clear from his many statements on the matter. He wrote, “All this means is that inerrancy is relative to the intention of the text. If it could be shown that the chronicler inflates some of the numbers he uses for his didactic purpose, he would be completely within his rights and not at variance with inerrancy” (Pinnock, The Scripture Principle (hereafter SP, 78). Again, “We will not have to panic when we meet some intractable difficulty. The Bible will seem reliable enough in terms of its soteric [saving] purpose…. In the end this is what the mass of evangelical believers need–not the rationalistic ideal of a perfect Book that is no more, but the trustworthiness of a Bible with truth where it counts, truth that is not so easily threatened by scholarly problems” (Pinnock, SP, 104-105). Finally, “Inerrancy is relative to the intent of the Scriptures, and this has to be hermeneutically determined” (Pinnock, SP, 225).

It is important to note that the ETS Constitution implies a correspondence view of truth when it speaks of one making “statements” that are “incompatible” with the Doctrinal Basis of the Society (Articles 4, Section 4). Further, even the Executive Committee affirmed a correspondence view of truth (“ETS Executive Committee Report on John E. Sanders Oct 23, 2003,” p. 2). But if this is so, then their action was inconsistent since on a correspondence view of truth Pinnock has unrecanted statements that claim the Bible affirms things that do not correspond to the facts (see below under nos. 4, 9, 10).

Pinnock’s Statement About ICBI is Misleading

Both in his paper and verbal presentation at ETS (11/19/03) Pinnock said he affirmed the ICBI statement on inerrancy. Many took this as an indication of his recanting. However, this is not the case since Pinnock is on record as viewing statements on “truth” as being what the author intended. But this is clearly not what they meant. But Pinnock seems unaware that the ICBI framers explicitly ruled this intentionalist view of truth out in favor of a correspondence view of truth. They wrote, “By biblical standards of truth and error is meant the view used both in the Bible and in everyday life, viz., a correspondence view of truth.” It adds, “This part of the article [13] is directed toward those who would redefine truth to relate merely to redemptive intent, the purely personal or the like, rather than to mean that which corresponds with reality.” It goes on to claim, contrary to Pinnock [SP. 119], that “the New Testament assertions about Adam, Moses, David and other Old Testament persons” are “literally and historically true” (R.C. Sproul, Explaining Inerrancy: A Commentary, Oakland, CA: ICBI, p. 31). But Pinnock clearly denied this (see no. 14 below).

So, Pinnock does not believe the ICBI statement on inerrancy which emphatically repudiates his view. In point of fact, Pinnock does to the ICBI statement what he does to the ETS statement; he reads them through his own intentionalist view of truth. In both cases, Pinnock is clearly in conflict with the meaning of the framers. On a correspondence view of truth, which is what the framers of both ETS and ICBI held, Pinnock’s view embraces errors in the Bible, that is, statements that do not correspond to the facts.

Further, Pinnock’s alleged recantation is not all encompassing. Pinnock did say that he was willing to make “changes” in his writings, but he did not tell us which ones. Indeed, he did not even say clearly that any of these changes would involve the admission of errors. He wrote: “I am 100% certain that, were we to sift through the text of The Scripture Principle as we did with the Most Moved Mover, some phrases would have to be improved on and some examples removed or modified.” Indeed, he added, “I am sure, were we to go through it carefully, changes would be in order” (“Open Theism and Biblical Inerrancy” a paper given on November 19, 2003 at the ETS annual meeting, p. 4). He spoke only of removing or modifying illustrations, improving phrases, and the like. There is not a single definitive word about admitting any error to say nothing of recanting four pages of quotations we presented the ICBI Executive Committee from Pinnock’s writings.

As to the ETS Executive Committee’s decision, a careful look at its language will reveal that Pinnock never recanted any of his views. Consider again the statements of the Committee. It speaks only of “clarifying and rewriting of a critical passage in his work, retracting certain language therein” (Letter October 24, 2003 from Executive Committee to ETS membership, p. 1). Notice that the only thing that was “retracted” was “certain language,” not his view. Indeed, Pinnock claims that his view remained the same, for he said, “I was not intending to violate it [the ETS inerrancy statement]. My clearing away the ambiguity is what made possible a positive verdict in my case. And I could do it sincerely since it had never been my intent to violate inerrancy here or elsewhere in my work” (Pinnock, ibid., 3). Pinnock said the same of statements he made in The Scripture Principle: “It was not and is not at all my intent to deny inerrancy…” (Ibid., 4). By this logic, no sincere author has ever made any error either in any of his or her books since they never intended to do so.

The Committee also said, “The day ended with Dr. Pinnock disavowing–voluntarily and unprompted–some of the affirmations in note 66 [of Most Moved Mover in which he claimed that a number of biblical prophecies, including one by Jesus, were never fulfilled] (October 24, 2003 letter from the ETS Committee to the membership, p. 3). Thus, “the Committee reveals its belief that, in the light of Dr. Pinnock’s clarifications and retraction of certain problematic language, the charges brought in November 2002 should not be sustained” (ibid., 3-4). But here again the only retraction was only of “problematic language,” not of his actual view on the matter which remains unrecanted.

The same is true of another use of the word “corrected” by the Committee with regard to Pinnock. They wrote: “Dr. Pinnock …has clarified and corrected parts of what he wrote” (“ETS Executive Committee Report on Clark H. Pinnock October 22, 2003,” p. 2). But here again it is not a correction of his view which was in error but of the language he “wrote,” that is, the way he expressed it.

Conclusion

In summation, although at first blush it would appear that Pinnock recanted all previously held views incompatible with the ETS inerrancy statement, the contrary evidence demonstrates that he did not recant any of these views. Certainly, he nowhere recants all of them. And even one of them is sufficient to show that he embraces a view that is incompatible with the ETS statement on inerrancy. Rather, using his intentionalist view of truth he claims he believes in inerrancy as understood by the ETS and ICBI framers, when in fact he does not.

But if Pinnock did not really recant his errant views, then what of the validity of the ETS acceptance of them as compatible with its inerrancy statement. It is bogus.
There is a way Pinnock can clear the air. All he has to do is to repudiate in unequivocal and unambiguous language all of the following statements he has made that are contrary to the ETS framers view of inerrancy:

1) “Barth was right to speak about a distance between the Word of God and the text of the Bible” (Pinnock, SP, 99).

2) “The Bible does not attempt to give the impression that it is flawless in historical or scientific ways” (Pinnock, SP, 99).

3) “The Bible is not a book like the Koran, consisting of nothing but perfectly infallible propositions…” (Pinnock, SP, 100).

4) “The authority of the Bible in faith and practice does not rule out the possibility of an occasionally uncertain text, differences in details as between the Gospels, a lack of precision in the chronology of events recorded in the Books of Kings and Chronicles…, and the like” (Pinnock, SP, 104).

5) “Did Jesus, teach the perfect errorlessness of the Scriptures? No, not in plain terms” (Pinnock, SP, 57).

6) “The New Testament does not teach a strict doctrine of inerrancy…. The fact is that inerrancy is a very flexible term in and of itself” (Pinnock, SP, 77).

7) “Why, then, do scholars insist that the Bible does claim total inerrancy? I can only answer for myself, as one who argued in this way a few years ago. I claimed that the Bible taught total inerrancy because I hoped that it did–I wanted it to” (Pinnock, SP, 58).

8) “For my part, to go beyond the biblical requirements to a strict position of total errorlessness only brings to the forefront the perplexing features of the Bible that no one can completely explain” (Pinnock, SP, 59).

9) “All this means is that inerrancy is relative to the intention of the text. If it could be shown that the chronicler inflates some of the numbers he uses for his didactic purpose, he would be completely within his rights and not at variance with inerrancy” (Pinnock, SP, 78).

10) “We will not have to panic when we meet some intractable difficulty. The Bible will seem reliable enough in terms of its soteric [saving] purpose…” (Pinnock, SP, 104-105).

11) “Inerrancy as Warfield understood it was a good deal more precise than the sort of reliability the Bible proposes. The Bible’s emphasis tends to be upon the saving truth of its message and its supreme profitability in the life of faith and discipleship” (Pinnock, SP, 75).

12) “The wisest course to take would be to get on with defining inerrancy in relation to the purpose of the Bible and the phenomena it displays. When we do that, we will be surprised how open and permissive a term it is” (Pinnock, SP, 225).

13) “Paul J. Achtemeier has called attention to the inadequacy of the prophetic model for representing the biblical category of inspiration in its fullness–The Inspiration of Scripture: Problems and Proposals” (Pinnock, SP, 232, n. 8).

14) “I recognize that the Bible does not make a technical inerrancy claim or go into the kind of detail associated with the term in the contemporary discussion…. Inerrancy is a metaphor for the determination to trust God’s Word completely” (Pinnock, SP, 224-225).

15) “In the narrative of the fall of Adam, there are numerous symbolic features (God molding man from dirt, the talking snake, God molding woman from Adam’s rib, symbolic trees, four major rivers from one garden, etc.), so that it is natural to ask whether this is not a meaningful narration that does not stick only to factual matters” (Pinnock, SP, 119).

16) “On the one hand, we cannot rule legend out a priori. It is, after all, a perfectly valid literary form, and we have to admit that it turns up in the Bible in at least some form. We referred already to Job’s reference to Leviathan and can mention also Jotham’s fable” (Pinnock, SP, 121-122).

17) “The influence of myth is there in the Old Testament. The stories of creation and fall, of flood and the tower of Babel, are there in pagan texts and are worked over in Genesis from the angle of Israel’s knowledge of God, but the framework is no longer mythical” (Pinnock, SP, 123).

18) “We read of a coin turning up in a fish’s mouth and of the origin of the different languages of humankind. We hear about the magnificent exploits of Sampson and Elisha. We even see evidence of the duplication of miracle stories in the gospels. All of them are things that if we read them in some other book we would surely identify as legends” (Pinnock, SP, 123).

19) “At most, [in the NT] there are fragments and suggestions of myth: for example, the strange allusion to the bodies of the saints being raised on Good Friday (Matt. 27:52) and the sick being healed through contact with pieces of cloth that had touched Paul’s body (Acts 19:11-12)” (Pinnock, SP, 124).

20) “There are cases in which the possibility of legend seems quite real. I mentioned the incident of the coin in the fish’s mouth (Matt. 17:24-27)…. The event is recorded only by Matthew and has the feel of a legendary feature” (Pinnock, SP, 125). [Yet Gundry was asked to resign from ETS by 74 percent of the membership.]

21) “God is free in the manner of fulfilling prophecy and is not bound to a script, even his own” (Pinnock, MMM, 51).

In short, the ETS framers would not affirm any of these and Pinnock has not denied any of them. If he really wants to clear the record, then all he has to do is deny all 21 of these in clear and unequivocal terms. If he does not, then his unrecanted written views are contrary to what the ETS statement really means since the framers would not agree with any of them. And it is an evangelical tragedy of great magnitude that the Executive Committee of ETS and a majority of its members have retained Pinnock in what has now become the formerly Evangelical Theological Society.


 

All italic emphasis in original, bold emphasis this author’s.

SP–Clark Pinnock, The Scripture Principle (San Francisco, Harper & Rowe: 1984).

MMM–Clark Pinnock, The Most Moved Mover (Grand Rapids, Baker: 2001).

 

Neotheism: Orthodox or Unorthodox? A Theological Response to Greg Boyd


Neotheism: Orthodox or Unorthodox?
A Theological Response to Greg Boyd

by Norman L. Geisler

Introduction

Professor Boyd’s view is part of a broader movement called “Free Will Theism” or the “Openness View of God,” a position embraced by some noted contemporary evangelicals like Clark Pinnock.1 A more descriptive name for the view is neotheism, since it rejects crucial aspects of classical theism in favor of neo-classical theism also known as process theology.2Indeed, Pinnock placed the view “Between Classical and Process Theism.”3

Some chief characteristics of neotheism as embraced by Greg Boyd are: 1) A libertarian views of free will (which entails the power of contrary choice); 2) a limitations on God’s infallible foreknowledge to non-free acts; 3) a partially open (non-determined) future, namely, one where free acts are involved; 4) the belief that God’s nature can change; 5) that God is temporal, and 6) the implication that God is not simple (indivisible) His essence.

A Response to Boyd’s Neotheistic Attack on Classical Theism

Classical theism, as embraced by St. Augustine, St. Anselm, Thomas Aquinas, John Calvin, and virtually all the great Fathers and Teachers of the Christian Church is rejected by neotheism. Particularly under attack are God’s attributes of Pure Actuality (with no potentiality), Immutability, Eternality (Non-temporality), Simplicity (indivisibility), Infallible Foreknowledge of everything (including free acts), and Sovereignty (complete control of the universe and future). The central charges by neotheists against classical theism include the following:


The Charge That Classical Theism is Rooted in Greek Philosophy

Statement of the Charge.–Boyd claims that classical theism is based, not on Scripture, but on Greek philosophy (Boyd, 17, 24, 85, 115, 109, 144).4 He writes: “My fundamental thesis is that the classical theological tradition became misguided when, under the influence of Hellenic philosophy, it defined God’s perfection in static, timeless terms.” That is, “All change was considered an imperfection and thus not applicable to God.” He adds elsewhere that “…we simply must free ourselves from the Hellenistic philosophical assumptions that God must be unchanging in every respect and that time is an illusion….” (Boyd, 17, 85) That is, that change and time are “less real” and less good than the unchanging timeless real (Boyd, 130).

A Response to the Charge.–In response, several important observations need to be made. First of all, it is not correct to attribute this view to Greek philosophy. No one was more Greek than Aristotle, and he believed time involved real change.5 Further, “less real” and an “illusion” are not the same. Plato held the former, namely that this temporal world was not an illusion but a “shadow”6 of reality (but not a non-reality).7

Second, even if Boyd called the classical view of God “platonic” philosophy, it would still be wrong. For Plato never identified God (the Demiurgos) and the Good (the Agathos), his absolutely unchanging metaphysical principle. Identifying God with the ultimate metaphysical principle was the unique Judeo-Christian contribution to philosophy of religion.8 Thus, the reverse of the traditional objection is the case. It was the Judeo-Christian concept of God as Self-Existent, Pure Actuality (based on Ex. 3:14) that transformed Greek metaphysics!9

Third, the attempt to blame philosophy cuts both ways. One can equally argue that neotheistic interpretations of the biblical texts resulted from the influence of contemporary process philosophy. Although Boyd notes some differences between his views and process theology, nevertheless, he clearly buys into much the “dynamic” process view of God espoused by Alfred North Whitehead and followers (Boyd, 31, 107).10

Finally, there is nothing wrong as such with having a philosophical influence on biblical and theological studies. Philosophy is necessary to do both exegesis and systematic theology. One should only be sure that he is utilizing good philosophy. So the question is not whether it is Greek thinking but whether is good thinking. It is not a matter of whether the view is Hellenic but whether it is authentic. After all, the Greeks also believed in the law of non-contradiction which cannot be discarded in theological thinking without engaging in self-defeating statements.11

Even fellow neotheists admit that “No one should criticize the Fathers for trying to integrate current philosophical beliefs and biblical insights. If the God of the universe and of truth is one, theologians should try to integrate all of the truth that they know from any quarter.”12

The Claim That God is Temporal

Statement of the Claim.–Like other neotheists, Boyd affirms that God is temporal. God not only looks ahead, but He even changes His mind about the future (Boyd, 16, 30, 45, 69). Indeed, the part of the future yet to be determined by free acts is so open to God (Boyd, 123) that He even takes “risks” (Boyd, 156). Although Boyd wishes to place God in some unexplained sense beyond time (Boyd, 131), he admits that God both changes and is in is temporal in the sense of experiencing things in a temporal sequence (Boyd, 131). Unlike fellow neotheists, Boyd puts forward no formal argument for God’s temporality but, rather, he generally assumes 1) from his interpretation of the biblical text that God literally changes; 2) from his belief that God’s non-temporality is a “Greek,” “static,” and outdated view of reality (Boyd, 17), and 3) from the fact that “every verb applied to God in the Bible testifies to this” (Boyd, 131-132).

A Response to the Claim.–Boyd’s comments call for response. First of all, not every verb in the Bible used of God is tensed so as to make God temporal. In fact, when God speaks of Himself in Exodus 3:14 is in the eternal non-temporally “I AM.” And Jesus, disregarding the normal grammatical past tense expected in His famous “before Abraham was” statement, repeated that God, whom He claimed to be, was the same “I Am” (Jn. 8:58). As for the usual references to God in Scripture from a temporal human point of view, one would expect that they would be tenses in a temporal sense because they are from a human point of view. And for the statement of God manifest in angelic form in the Angel of the Lord (e.g., Gen. 18; Jud. 13), here too the angel is in finite form in a temporal world. In this case one would expect the statements to be tenses, as all other statements made by beings in the temporal world. After all, Jesus made all his statements as a man in the past present or future, but even Boyd would have to admit that this in no way means it was not also God who existed before the temporal world.

Second, behind the denial that God by nature is beyond time and change is the neotheist’s argument that God changes and undergoes temporal sequences. One form of the implied argument assumes the cause of a temporal act must itself be temporal. But this clearly is not the case, for the reasoning used proves only that the effect must be temporal, not the Cause. By the same kind of reasoning neotheists should conclude that God is a creature since He made creatures. Or, that God is finite because He made finite things, etc.

Further, another way to state the problem is to note that process and neotheist thinkers who use this argument confuse God’s attributes and Hisacts. His acts are in time, but His attributes are beyond time. There is no reason why the Eternal cannot act in the temporal world. Just as all the radii of a circle are many and yet the center from which they come is one, even so God can have multiple acts without being multiple Himself. Likewise, there is nothing logically incoherent about a timeless God acting in a temporal world.

What is more, if God is in time, then Boyd’s protest to the contrary (Boyd, 133), God cannot think faster than the speed of light which is the fastest movement in the space-time world.13 If God’s nature is in time, then He is temporal. And if He is temporal by nature, then He is also spacial and material. For time, space, and matter are correlative in the contemporary view of physics which Boyd seems to accept.

What is more, if God is spacial-temporal-material, then, according to contemporary astro-physics, He must have come into existence with the Big Bang. That is, He must have had a beginning, since, as the Kalam argument demonstrates, an infinite number of actual moments before today is impossible. In infinite number of actual moments (as opposed to an abstract infinite number) could not have occurred before today, since today is the end of the series of all moments before it. But an infinite number of moments has no end. Hence, there can only be a finite number of actual moments before today.14 In short, Boyd’s view of God’s nature would not be God at all but a finite creature created by God!15

Boyd’s attempt to avoid this conclusion is in vain. He says, “Of course God is `above time,’ for our concept of time is simply the way we measure change” (Boyd, 131). But he goes on to speak of a “God who experiences things, thinks things, and responds to things sequentially.” But he cannot have it both ways, if God is really beyond time and change, then he does no experience temporal change. And if He experiences temporal change, then He is in time. Boyd simply cannot have it both ways, unless he posits two nature in God, one that is non-temporal and unchanging as classical theists do and another that is changing. But we have already shown that this other “nature” is not really God at all but a creature. This leads to another claim by Boyd, namely that God is not simple.

The Claim that God is Not Simple in His Being

Statement of the Claim that God is not Simple.–Boyd’s view clearly entails the denial of God’s simplicity–a crucial attribute in the classical view of God. For if, on the one hand, Boyd claims that God changes and is in time (Boyd, 44, 63, 96) and yet, on other hand, he claims God has aspects of His nature that do not change, God must have a least two aspects, dimensions, or poles to His nature–the very position held by process theologians.

Now it appears that this is precisely what Boyd affirms. For on occasion, he says God has unchanging holiness, and unchanging character (Boyd, 78, 80), is eternal in form and structure, and necessary in his love (Boyd, 110, 111). But the only way to hold both this and also that God changes is to deny God’s simplicity, which is precisely what most neotheists do.

A Response to the Claim.–Several comments are in order here. First of all, if God has two dimensions or poles, then neotheism is really a form of process theology, since classical theism, like process theology, is monopolar and neotheism is bipolar in its view of God. Thus, in its overreaction, to what it believed to be the “frying pan” of classical theism, neotheism has landed in the “fire” of process theology. In making Plato their enemy, they have made Whitehead their friend (or vice versa). By attempting to avoid the alleged pitfall of Greek philosophy they have fallen into the bottomless pit of process philosophy. 

Second, there is a way of escape for neotheism, but it is one they seen reluctant to take. They could affirm that what is changing is really not part of God’s nature, but only reflects God’s actions that are in time. That is, God is unchanging and non-temporal in His essence but engages, nonetheless, in changing activities. But since this is precisely what classical theism asserts, neotheists are faced with a painful dilemma: either 1) they can admit they hold a bipolar process view of God as does process theology, or else 2) they can return to classical theism’s insistence that God’s nature does not change, but only the results of His actions do.

Third, lest neotheists are tempted to take the first horn of the dilemma and admit they have a bipolar process view of God, consider this: upon analysis of the other “nature” or “pole” of God that can change, it turns out to be a creature and not part of the Creator at all. For the Creator has no beginning, yet this changing nature must have a beginning since it is temporal, and an infinite series of actual moments is not possible.

2) This same logic applies to other characteristics that a temporal, changing, “nature” of God would have. For whatever is temporal is also spacial. And whatever is spatial is material. And whatever is spacial-temporal-material is subject to the II Law of Thermodynamics, namely, it both had a beginning and is decaying. Surely, no one who claims to be a Theist (as neotheism wish to be) can believe there is a nature in God that had a beginning and will have an end. Such a nature is by definition a finite creature and can not be part of the Creator.

3) Further, this supposed changing “nature” of God would be finite, yet neotheists admits God is infinite. But whatever is finite needs a caused. Hence, this limited nature would not be God but a creature made by God. In short, it would not be another part or pole of God, it would be a creature God created, which is exactly what classical theism contends. Thus, neotheism’s belief that God has a changing temporal nature (along with an unchanging one), reduces logically to classical theism.

The Claim That God Must Change If His Relationships Change

The Claim Stated.–Noetheists like Boyd assume that God must change when His relationships do (Boyd, 44, 63, 77, 82, 83, 96). Their argument can be put like this: 1) God is related to a changing world; 2) Whatever is related to a changing world undergoes change; 3) Therefore, God undergoes change.

A Response to the Claim.–Given what neotheists believe about God, this argument against classical theism is clearly invalid. First of all, premise 2) is untrue. As classical theist’s have pointed our for centuries, God no more changes when the world changes in relation to Him than the pillar changes when the person changes in relation to a pillar by moving from one side to the other. The person changes in relation to the pillar, but the pillar does not change in relation to the person.16 God has an eternal, unchanging knowledge about the changing relationship the world has with Him. But this no more makes God changing than creating a dependent world makes God dependent on it. Or, that God making a creature demands that He thereby becomes a creature. It is an strange logic that insists that the Creator must take on the characteristics of a creatures because He creates them or relates to them in some way.

Second, the same point can be made using by neotheist’s own beliefs. For they do not believe the Creator becomes a creature simply because He creates one. Nor do they believe the beginingless God acquires a beginning simply because He creates something with a beginning. Likewise, they do not accept that God becomes contingent or finite upon making a contingent or finite thing. Why then does God have to become temporal and changing because He made a temporal and changing world.

What is more, Boyd fails to recognize is that creating the world does not change the nature of God. Certainly, God does not change “internally,” that is, in his essence, when He creates something else. If He does, then Boyd and neotheists will have to give up their belief that there an essential core of attributes in God that do not change (see Boyd, 44, 78). The only thing that changes is “external,” namely, the world’s relationship with God. And, contrary to neotheists, this change is not a change in God’s nature, for the change is in something that is finite, dependent, has a beginning, and is subject to decay. In fact, it is a change in the creation, not a change in the Creator. So the change in relationship with God is not due to a change in the Creator but in His creation. Prior to creation, there was no world to have a relationship with God, so there could be no relationship between it and God. But when the world was created, the change was not in God but the world and its relation to God.

At creation there was a new relationship to God but not any newattributes in God. However, He did not change in His essence; only an external relationship to Him changed. And when the external relationship changed, it was not because a change occurred in God but, rather, the change was in the external thing related to Him. At creation there was no change in what God is but only in what He did. Failure to make this distinction leads to the neotheistic confusion of speaking of God changing in his non-essential nature. It assumes that to act in time is to be temporal. But it does not demonstrate that the Actor is temporal; only that the results of His acts relating to the temporal world are temporal.

Furthermore, God cannot have a “non-essential” nature. “Non-essential” means something one has, but it is not essential for Him to have it. Buy “nature” is meant what is essential to a thing. For example, human nature is essential to humans. Without it we would not be human. So, a non-essential nature is a contradiction in terms. Since nature means essence, it would be a non-essential essence, which is nonsense.

The Claim That A Proper View of Free Will Demands that God Can Change

A Statement of the Claim.–Neotheist like Boyd claim that free will must be understood in a libertarian sense of self-determination, namely, the power to do otherwise (Boyd, 57, 63, 65, 96, 99, 122, 135). This being true, Boyd concludes that God cannot know future free acts with certainty. If He did, they would be determined. And if they are determined, then they cannot be free (Boyd, 16, 111, 123, 147).

A Response to the Claim.–First of all, the classical theist’s reply is that God’s will cannot be changed. For He is omniscient, and so what He knows will be, will be. God’s will is in perfect accord with His knowledge. Therefore, God’s will is as unchangeable as is His knowledge. This does not mean that God does not will that some things change. It means that God’s will does not change, even though He will’s that other things change.17 Of course, the Bible speaks of God repenting. But God repents only in a metaphorical sense, as man views it. Even Boyd admits anthropomorphisms are used of God in the Bible (Boyd, 118-119). And his test of “rediculousness” for when references to God should be taken as anthropomorphic is both subjective and inconsistently applied by him. For Boyd admits that speaking of God as repenting (which he believes is literally true) strikes some as rediculous (Boyd, 118).

Second, Boyd acknowledges that even anthropomophisms can tell us something literally about God, but rejects that this can be true of God’s alleged “mind change.” Classical theists have long observed that human repentance tells us something about God, namely, that God has more than one attribute upon which He must act consistently. Hence, before a person repents, he is under God’s attribute of wrath, and after he repents he is under God’s attribute of mercy.18 God is really both wrathful and merciful, and when one repents there is a real change in his relationship with the unchanging God.

Third, classical theist believe that God knew from eternity who would repent. And God’s will includes intermediate causes such as human free choice. So God knows what the intermediate causes will choose to do. And God’s will is in accord with His unchangeable knowledge. Therefore, God’s will never changes, since He wills what He knows will happen.19 That is to say, what is willed by conditional necessity does not violate human freedom, since what is willed is conditioned on their freely choosing it. God wills the salvation of men only conditionally (2Peter 3:9). Therefore, God’s will to save them does not violate human free choice; it utilizes it.20

Of course, while God’s will does not change, the effects of His will in time do change. For God wills unchangeably from all eternity that many different and changing things will happen at different times so that eventually His sovereign purpose will be accomplished. Just as a doctor knows and wills in advance to change the patient’s medicine when their condition changes, even so God wills unchangeably from all eternity to meet the changing conditions of His creatures in order to accomplish His ultimate purposes. An omniscient Mind cannot be wrong about what it knows.21

The Claim That God Cannot Have Unlimited Omniscience

A Statement of the Claim.–The new theism also rejects the classical concept of omniscience in favor of a limited form of omniscience.22 In principle, omniscience is defined the same, namely, that God can know anything that is possible to know. However, Boyd claims that with regard to future free acts, God can change His mind; God can only speak in conditional terms, and it is logically impossible for Him to know them. Boyd writes: “…if people are genuinely free, by logical necessity God cannot foreknow as settled their future freely chosen actions.” Why? Because, total foreknowledge of the future would imply a fixity of events. The future is a “done deal.” The “snapshot” of the future was taken in God’s mind from eternity. Hence, nothing in the future needs to be decided (Boyd, 44, 69, 120, 121).

Boyd’s argument can be put in this form: 1) If God knows the future, then it is determined (otherwise God would be wrong about what he knows). But we are not free to change anything about God’s knowledge. Hence, we are not free to change the future. However, true freedom is the ability to change the future. Hence, if humans are free to change the future, then God cannot know their future free acts in advance.

The argument can also be stated this way: If God knows already what will happen in the future, then God’s knowing this makes it impossible for it to change. That is, since God is infallible, it is impossible that things will turn out differently than God expects them to turn out. So if God knows that a person is going to perform an act, then it is impossible that the person fail to perform it. Thus, he does not really have a free choice whether or not to perform it.23

A Response to the Claim.–In response to this claim, classical theists point out several things. First of all, it is not true that nothing in the future needs to be decided. All future free acts need to be decided. But God foreknows for sure exactly how they will be decided.

Second, true freedom is not, as Boyd claims, the ability to change the future–not in the sense that what God knows will change, for God knows for certain what will freely happen. Rather, true freedom is the ability to do otherwise. But since God knows what will be chosen, then what is chosen by free agents will not be contrary to what God foreknew for sure (=determined) would occur.

Third, one of the greatest classical theist of all time, Thomas Aquinas, keenly observed why there is no contradiction between God knowing future free acts and their being freely chosen. It is simply because a contradiction occurs only when something is both affirmed and denied of the same thing at the same time in the same relationship. But the relationship here is not the same. For “Everything known by God must necessarily be” is true if it refers to the statement of the truth of God’s knowledge, but it is false, if it refers to the necessity of the contingent events.24

Since God is an omniscient being, He knows with certainty what we will do freely. The fact that He knows “in advance” from our temporal perspective does not mean that the event can not happen freely. For God can know for sure that the event will occur freely. The necessity of His knowledge about the contingent event does not make the event necessary (i.e., contrary to free choice). It simply makes His knowledge of this free event an infallible knowledge. In brief, the same event can be viewed in two different relationships; one in relation to God’s foreknowledge and the other in relation to man’s free will. Since the relationship is different, the law of non-contradiction is not violated.

Furthermore, if God is a timeless being, then He knows all of time in one eternal Now.25 But the future is part of time. Therefore, God knows the future, including the free acts to be performed in it. So the problem of not knowing future free acts is inherent in a temporal view of God but not in a non-temporal view. God sees (in His eternal present) the whole of time; past, present, and future (for us). But if God sees our future in His present, then our future is present to Him in His eternity, as an effect pre-exists in its cause. In this way there is no logical problem as to how He can fore-see free acts. He does not need to fore-see; He simply sees. And what He sees in His eternal Now includes what free acts will be performed in our future.

Finally, classical theism offers several arguments for God’s total omniscience, including future free acts. For one, an omniscient God knows all the states of reality, both actual and potential. God’s knowledge is not simply of the actual; He also knows the potential. He knows both what is and what could be. He knows what will be and what can be. For God can know whatever is real in any way it can be known. And both the actual and the potential are real. Only the impossible has no reality. Thus, whatever is potential is real. This being the case, it follows that God can know what is potential as well as what is actual.26 This means that God can know future contingents, that is, things that are dependent on free choice. For the future is a potential that pre-exists in God. And God knows whatever exists in Himself as the cause of those things.27

 
Is Boyd’s Neotheism Heretical?

Boyd seems especially sensitive to the charge of heresy, since he denies it repeatedly in his book (Boyd, 8, 9, 12, 19, 20, 84, 115, 116, 172). To use the less emotive word, let us ask whether neotheism is “unorthodox”? In response, several points are significant.

Some of Boyd’s Grounds for Orthodoxy are Questionable

For starters, one must reject Boyd’s statements that Christians should not divide over issues like this, since they are only a “peripheral” matter (Boyd, 8, 9, 19, 20). The nature of God is no peripheral matter. It is fundamental to virtually every other essential Christian teaching. Furthermore, it is possible to have heretical views of God, as even Boyd acknowledges from his former beliefs as a Oneness Pentecostal (who deny the Trinity).28

Furthermore, Boyd’s stated criterion for orthodoxy is faulty. He contents that “No ecumenical creed of the orthodox church has ever included an articles of faith on divine foreknowledge” (Boyd, 116). First of all, this misses the point, since there are other things about Boyd’s view other than divine foreknowledge that can be challenged, namely his denial of God’s eternality, immutability, and simplicity which the creeds do address.

Second, the creeds do no need to contain an “article” on a matter for it to be included and clear as to their view. Third, the test is too narrow, since the creed did not contain an article on the Inspiration and infallibility of Scripture and, but it is clear that it was entailed in all their pronouncements.29

Likewise, his implication that unity at any price should be achieved falls short of the mark (Boyd, 8, 9, 19). The same logic could be used with a Mormon, Jehovah’s Witness, or with an evangelical who denies the infallibility (and inerrancy) of the Bible.

The Importance of Separating the Questions

Before proceeding to answer the million dollar question of whether Boyd’s neotheism is unorthodox, it is necessary to make two distinctions. First, a person can be orthodox on every other Fundamental Christian doctrine and still be unorthodox on one. Many evangelicals, for example, accept the other fundamentals of the Christian Faith and deny inerrancy. Hence, they are orthodox in general but unorthodox in this particular doctrine.

Also, it should be pointed out that someone can be unorthodox on some particular doctrine (such as inerrancy) and still be saved. Salvation is dependent on believing certain soteriological doctrines, such as the death and resurrection of Christ for our sins (1Cor. 15:1-4) but not on explicitly believing all essential evangelical doctrines (e. g., the inspiration of Scripture and the Bodily Return of Christ). Our knowledge of Boyd’s belief has not yielded any evidence that he is not evangelical on the other essential doctrines of the Faith.

Defining Orthodoxy on the Nature of God

Implicit Unorthodoxy

Typically, an unorthodox doctrine is a denial of a fundamental doctrine of orthodox Christianity as judged by the orthodox Fathers and confessions of the early Church. Taking this as a standard to evaluate neotheism, the question of Boyd’s doctrinal orthodoxy is another matter. Here, it appears that two points must be made before we can arrive at a conclusion. 

First, there is a difference between explicit unorthodoxy and implicit unorthodoxy. The former is a formal denial of some fundamental doctrine of the Christian Faith, and the later is a denial by implication. That is, it is a position that logically entails the denial of a fundamental teaching of the Faith.

With this definition in mind, it appears that neotheism, as embraced by Boyd and others, is implicitly unorthodox on its doctrine of the infallibility and inerrancy of Scripture. For if Boyd is right, then the Bible contains unconditional predictions about the future that could be wrong. For example, the Bible predicted that the Devil is free but that his ultimate fate in Hell is predetermined (Rev. 20:10). But according to neotheism, this prediction cannot be infallible. Hence, at least this part of the Bible is not infallible. The same logic would apply to all unconditional predictive prophecy of which there were many about Christ (e.g., Dan. 9:24f; Psa. 16:10 cf. Acts 2:30-32; Micah 5:2).30 Even Boyd admits that God made an infallible prediction of the Cross (Boyd, 46), but how is this possible on neotheistic grounds when Jesus said He freely chose to go to the Cross (Jn. 10:18).

Neotheist’s attempts to avoid this conclusion are inadequate. Clearly not all biblical predictions are conditional, and God’s knowledge of the character of individuals is no guarantee they will not change (Boyd, 160, 171). And if God can know for sure in advance they will change, then He has infallible foreknowledge of free will, which is exactly what Neotheists deny.

So the minimum that can be said of Boyd’s view is that it logically undermines a crucial tenet of orthodoxy (and possible others). Some object to taking implicit unorthodoxy as test for orthodoxy, since there are other things (like a bad theological method) that seem to do the same. Yet many evangelicals are unwilling to label these methods as unorthodox, at least not in the sense they would other unorthodox beliefs.

However, this stance seems to be theologically myopic, since a bad theological method it can be equally devastating to the Christian Faith as outright denials of major doctrines. For example, certainly the Evangelical Theological Society would not tolerate in its membership someone who claimed to be believe in inerrancy, but utilized a method of interpretation that totally allegorized all literal, historical truth away, including the death and resurrection of Christ. Indeed, some years ago some 75% of the ETS membership voted from its ranks a New Testament scholar who utilized a Midrash method of interpretation of Matthew that denied the historicity of only parts of that Gospel, not including the death and resurrection of Christ.31 Along with the vast majority of ETS members, we conclude that orthodoxy can be both implicit as well as explicit, methodological as well as confessional. Indeed, the former can be as harmful to orthodoxy as the latter.

Explicit Unorthodoxy

This leaves one more question to answer: does Boyd engage in more than implicit or methodological unorthodoxy. That is, does he explicitly deny a fundamental tenet of the Christian Faith? The answer to this seems to depend on the answer to two other questions: 1) Is the nature of God a fundamental tenet of the Christian Faith? and 2) Are the early Creeds, Councils, and Confessions of Christianity a test for orthodoxy?

Early Statements of Orthodoxy on the Doctrine of God
Inasmuch as the early pronouncements of the Christian Church were an expression of the beliefs of the great Fathers of the Church, their views on these matters are also a test of orthodoxy.

Statements of the Fathers Behind the Creeds

Ignatius of Antioch (A.D. 107). The earliest known precreedal statement of a Church Father, reveals crucial elements of a classical view of God. It reflects a predictive prophecy from Scripture that implies God’s infallible foreknowledge that Christ is waiting in heaven “till his enemies are put under his feet” (Schaff, CC32 II, 12). Ignatius added, Look for Him who is above all time, eternal and invisible [Schaff, ANF, I, 94]. He also spoke “…of the nature of God, which fills His works with beauty, and teaching both where God must be, and that He must be One [Schaff, ANF,33 II, 131].

Justin Martyr (c. A.D. 100-c 165). Justin concluded that God, therefore, is…an uncompounded intellectual nature, admitting within Himself no addition of any kind; so that He cannot be believed to have within him a great and a less (Schaff, ANF, IV, 243). He added, For Moses said, He who is…. But either of the expressions seems to apply to the ever-existent God. For He is the only one who eternally exists, and has no generation (Schaff, ANF, I, 282).

Clement of Alexander (A.D. 150-215). He declared that All things, therefore, are dispensed from heaven for good…according to the eternal foreknowledge, which He purposed in Christ (Schaff, ANF, II, 319, 320). For He shows both things: both His divinity in His foreknowledge of what would take place, and His love in affording an opportunity for repentance to the self-determination of the soul (Schaff, ANF, II, 228).

Tatian (c. A.D. 160). He declared: I was led to put faith in…the foreknowledge displayed of future events, the excellent quality of the precepts, and the declaration of the government of the universe as centred in one Being [Schaff, ANF, Vol II, 77].

Irenaeus (A.D. 180). Philip Schaff calls Irenaeus “the most important witness of the doctrinal status of the Catholic Church at the close of the second century.” Irenaeus affirmed there was “one God” (a reference to God’s unity and possibly His simplicity) who “made the heaven and the earth” “out of nothing” and who made predictions of Christ’s “birth from the Virgin,” of His “passion,” “the resurrection from the dead,” His “bodily assumption into heaven” and His “appearing from heaven” at the Second Coming. That God’s foreknowledge is infallible is seen in the fact that “His Son…was always heard in the prophets…” (Schaff, CC, 12-19).

In his seminal work Against Heresies, Irenaeus declared that: God alone…(remains) truly and forever the same.34 And in this respect God differs from man… [who] is made and He who makes always remains the same.35 God is referred to as “the Father invisible” (denoting His immateriality). He also implies God’s infallible foreknowledge that the angels would never change their will and thus will be sent into “eternal fire.” Likewise, the “Rule of Faith” is said to be “immovable and irreformable,” thus reflecting the character of God whose Word it is.

Irenaeus also wrote: He also ascended to the heavens, and was glorified by the Father, and is the “Eternal King.36 Now what has been made is a different thing from him who makes it. The breath then is temporal, but the Spirit is eternal [Schaff, ANF, I, 538]. He also added of God that He is a simple, uncompounded Being without diverse members, and altogether like, and equal to Himself (Schaff, ANF, I, 374]).

Athanagoras (2nd Cent). The early athenian Christian thinker Athanagoras affirmed that “It is evident That we are not atheists, therefore, seeing that we acknowledge one God, uncreated, [and] eternal [Schaff, ANF, II, 133].

Tertullian (A.D. 200). He replies to Marcion by noting we must vindicate those attributes in the Creator which are called into question namely, His goodness, and foreknowledge, and power [The Five Books Against Marcion, Chap. 5]. Moreover, he affirms the eternality of God when he states, This rule is required by the nature of the One-only God, who is One-only is no other way than as the sole God; and in no other way sole, than as nothing else [co-existent] with Him. So also will He be first, because all things are after Him; and all things are after Him, because all things are by Him; and all things are by Him, because they are of nothing [Against Hermongenes, Chap. 17].37

Tertullian also declared that, As God, because He is uncreated, (He) is also unalterable. Citing Scripture, he also said: “`Thou art the same, and Thy years shall not fail…’ pointing out plainly…who it is that doth endure for ever God.”38

Origen of Alexandria (A. D. 230). Although Origen embraced some unorthodox teachings, He did not appear to deny the classical attributes of God. He declared: For God, comprehending all things by means of His foreknowledge, and foreseeing what consequences would result from both of these, wished to make these known to mankind by His prophets [Schaff, ANF, IV, 594]. He also wrote of “One God” who “created and framed everything” as well as God’s omnipotence in Christ’s birth of the “Virgin” and “resurrection” from the dead (Schaff, CC, 23).

Novatian of Rome (A.D. 250). He speaks also of God as “Almighty” and “Maker of all things,” including this temporal world (which places Him beyond time) (Schaff, CC 21).

Gregorius Thaumaturgus of Neo-Caesarea (c. A. D. 270). He belief embraces “one God” with “eternal power” who has the power which “produces all creation.” This God is both “Invisible,” “Immortal,” “Incorruptible,” “Everlasting,” “a perfect Trinity,” and “not divided,” having both “eternity” and “sovereignty.” God is “ever the same, unvarying and unchangeable.” Here we have almost all the attributes of classical theism most of which are rejected by neotheism, including immutability, eternality, and simplicity (indivisibility) (Schaff, CC 24, 25).

Alexander of Lycopolis (3rd Cent) In truth I think it to be more accurate doctrine to say that God is of a simple nature [ Of the Manicheans, Chap. 10, Vol. 6]

Lucian of Antioch (A.D. 300). He confessed belief in “one God the Father Almighty, the maker and Provider of all things.” God is “unchangeable,” “unalterable,” and “immutable.” He then “anathematizes all heretical and false doctrine” (Schaff, CC 26, 27).

Arius (A.D. 328). Even though his view of Christ was unorthodox, nonetheless, in the “Private Creed of Arius” he confessed that God was “Almighty” and that by him “all things were made.” Noteworthy is the phrase “before all ages” which reveals His belief that God is before time, namely, non-temporal which is another attribute rejected by neotheism (Schaff, CC 28-29).

Eusebius of Caesarea (A.D. 325). Like others before him, Eusebius affirmed the central attributes a the God of classical theism, declaring: “We believe in one God the Father Almighty, Maker of all things visible and invisible.” God is also described as “Light,” “Life.” The resurrection and ascension of Christ are also acknowledged as manifestations of God’s omnipotent power (Schaff, CC 29-30).

Cyril of Jerusalem (c. A.D. 350) confession agreed in almost every point with Eusebius, saying: “We believe in one God the Father Almighty, Maker of heaven and earth; and in one Lord Jesus Christ,… begotten of the Father before all ages, very God, by whom all things were made.” Thus affirms both God’s unity and eternality (Schaff, CC 31).

The Creeds of Epiphanius (A.D. 374). In his first formula he confessed: “We believe in one God the Father Almighty, Maker of heaven and earth, and all things visible and invisible….” God and His Son are eternal, existing “before all worlds [ages].” He speaks of God’s one “substance” or “essence” which Christ shared. He adds the attribute of “perfection” as well as the ability to make predictions through the “Prophets” and denies that Christ is “changeable” or “variable” in “substance or essence” from God the Father (Schaff, CC 33-34; 37-38).

Since it is well known that the views of St. Augustine,39 St. Anselm (1033-1109)40 and Thomas Aquinas (1224-1274)41  are clear statements of classical theism, they need not be added here. Likewise, it is well known that the Reformers were also classical theists.42 Indeed, no major Father up to and through the Reformation deviated from the central attributes of the God of classical theism.


The Statements of the Creeds Themselves


The Creed of Nicaea (A.D. 325)

This creed refers to one God the Father All-sovereign, maker of all things one substance. And those who say God is created, or changeable, or alterable, these the Catholic and Apostolic Church anathematizes (Bettenson, DCC, 36].43

The Dedication Creed (A.D. 341)

This creed refers to one God, Father all sovereign, framer, maker and providential ruler of the universe, from all things came into being before all ages unchangeable and immutable (Bettenson, DCC,44 57-58).

The Nicaeno-Constantinopolitan Creed (A.D. 381).

Like its precursors, this creed confessed “one God the Father Almighty; Maker of heaven and earth, and of all things visible and invisible.” Likewise, God was “before all worlds.” He has “one substance (essence).” God’s omnipotence is manifest not only in His ability to create the world, but to perform the miracle of the virgin birth, bodily resurrection, and ascension of Christ (Schaff, CC, 58-59).

The Chalcedonian Creed (A.D. 451).

Although stressing the deity of Christ, this creed refers to God as “perfect,” existing “before all ages,” having a “nature,” producing the supernatural “Virgin” birth, and making prediction through “the prophets from the beginning” (Schaff, CC, 62-63).

The Athanasian Creed

This creed by a noted defender of orthodoxy begins by declaring that “Whosoever will be saved: before all things it is necessary that he hold the Catholic Faith. Which Faith except every one do keep the whole and undefiled: without doubt he shall perish everlastingly.” This includes believing that there is “Unity” in God’s “Substance (essence)” without “dividing”; that each member of the Trinity is “eternal,” “uncreated” and “incomprehensible” or “unlimited.” God is also “Almighty.” He is not “Three Gods” but “one.” He is also “perfect God.” God’s power to “raise the dead” is also mentioned (Schaff, CC, 66-69).

Conclusion

It is evident that the early Creeds and Confessions of the Faith embraced classical theism on the crucial attributes denied by neotheism such as simplicity, eternality, immutability, and infallible foreknowledge of all events, including future freely chosen ones. What is more, the teachings of the Fathers behind these creeds and confessions is unequivocally on the side of classical theism and opposed to neotheism.

Further, it is clear that the doctrine of God is a crucial doctrine of the Christian Faith by any adequate standard for a fundamental doctrine. For it is essential to almost every other, if not every other, doctrine of the Faith.

Therefore, if this is the case, then neotheism is explicitly unorthodox on its view of God. To consider it otherwise, is to create a new test for orthodoxy.

One thing is certain, whatever term one chooses to use of neotheism’s view of God, the minimum that can be said is that: 1) It is contrary to the great orthodox creeds, confessions, and councils of the Christian Church, as well as the virtually unanimous teachings of the Fathers of the Church up to and through the Reformation into modern times; 2) It is internally inconsistent; 3) It reduces logically to process theology, and 4) It undermines the infallibility of the Scriptures. If these are not sufficient to merit the charge of unorthodoxy, then we are left to ask: what deviation on the fundamental doctrine of God would qualify as unorthodox and by what standard.


1. Clark Pinnock et. al. eds., The Openness of God (Downers Grove, IL: InterVarsity Press, 1994).

2. See Norman L. Geisler, Baker Encyclopedia of Christian Apologetics (Grand Rapids: Baker Books, 1999), 526-527.

3. This is a title of Clark Pinnock’s chapter in Ronald Nash ed., Process Theology (Grand Rapids: Baker Books, 1987).

4. Greg Boyd, God of the Possible: A Biblical Introduction to the Openness View of God [GP] (Grand Rapids: Baker Books, 2000), 17, 24, 85, 115, 109, 144.

5. See Aristotle, Metaphysics, Book XII in Richard McKeon ed., The Basic Works of Aristotle (New York: Random House, 1941).

6. See Plato, Republic, Book VII.

7. Plato was not a pantheists (like Shankara) or a monist (like Parmenides). Rather, Plato believed in a finite God and a real cosmos that has been eternally formed by the this Demiurgos (God). This world is only a “shadow” in comparison to the world of Forms which is a higher reality, being spiritual and immaterial substance. The relationship in Plato, then, is between substance and shadow, not between substance and non-substance, or reality and non-reality (illusion).

8. See Etienne Gilson, God and Philosophy (New Haven, CN: Yale University Press, 1992), Chap. 1.

9. The linguistic meaning of “I AM” as used of God in Exodus 3;14 is in accord with the understanding of the early Fathers who took it to mean the self-existent One. See Geisler, Creating God in Man’s Image (Minneapolis, MN: Bethany House, 1998), 79.

10. Other neotheists admits that “process theology [to which they acknowledge some strong affinities–Pinnock, OG, 140] itself is vulnerable to criticism for excessive deference to philosophy–in this case, to the process philosophy of Whitehead” (ibid., 141).

11. See Norman L. Geisler, “First Principles,” in Baker Encyclopedia of Christian Apologetics (Grand Rapids, MI: Baker Books, 1999), 250.

12. Clark Pinnock et. al. The Openness of God (Downers Grove: Intervarsity, 1994), 106.

13. See the excellent treatment of this point by a former process thinker, Royce Gruenler, The Inexhaustible God: Biblical Faith and the Challenge of Process Theism (Grand Rapids, MI: Baker Book House, 1983).

14. See William Lane Craig, The Kalam Cosmological Argument (London: Macmillan, 1979).

15. Other neotheists address this same problem by claiming that when God changes, nevertheless, His “essential nature” remains unchanged (Pinnock, 28). What then is changing God must have two parts, dimensions, natures or poles–one which changes and one which does not. But this is process theology–the very view neotheist claim not to hold. For if God has “part” of his essence that can change and another “part” that cannot, then God is not an indivisible being. He must have at lest two “parts” or poles, one that is changing and another that is unchanging. But this view is not theism but the heart of bipolar panentheism–the very thing the new theism disclaims.
Or, to put the objection in another way, if God is necessary in the unchanging part (pole) and not necessary (i.e., contingent) in the changing part (pole), this raises a whole nest of metaphysical problems. Which attributes of God are necessary and which are not How do we know which are which How do we know God’s moral attributes (love, purity, truthfulness, etc) are part of His unchanging nature. Further, if God is contingent in one part, then this means it has the possibility not to be. (Only a Necessary Being has no possibility not to be.) But no mere potentiality for existence can actualize itself. For it cannot be in a state of actuality and potentiality at the same time. In other words, the potentiality to be cannot actualize anything. Only what actually exists can actualize anything.

16. Thomas Aquinas, Summa Theologiae trans. by Anton Pegis (New York: Random House, 1944) 1.13.7.

17. Thomas Aquinas, Summa Theologiae, 1.19.7.

18. See Stephen Charnock, Discources upon the Existence and Attributes of God (Grand Rapids: Baker Books, 1996 reprint of his 1682 work), 341-342.

19. Further, what God wills to happen, He knows will happen. For both willing and knowing are coordinate and eternal acts in God.

20. See Thomas Aquinas, Summa Theologiae 1.19.7.

21. Thomas Aquinas, Summa Theologiae, 1.14.2-7.

22. Of course, in one sense of the term, even classical theists place “limitations” on God’s foreknowledge, namely, He can only know what is possible to know. God cannot know what is contradictory (like square circles). But this is not really a limitation; it simply says God knows in an unlimited and consistent way, since His nature is both unlimited and consistent.

23. See Pinnock, Openness of God, 147.

24. Thomas Aquinas Summa Theologiae 1.14.4.

25. It is important to observe here that it is a category mistake to argue that the future does not yet exist and so it cannot yet exist in God’s Now. For the way the future exists in God Now is not the same as the way it will exist in man’s future. For God knows what we know but not the way we know. The way the future exists for us is temporally. But the way it exists in God’s knowledge is eternally. In fact, the future pre-exists in God’s knowledge (which is identical to His nature) eternally as an effect pre-exists in its cause. So, when God knows the future, He knows it in Himself from all eternity, since that it were it existed as He has known it eternally.

26. Thomas Aquinas, Summa Theologiae, 1.14.9.

27. Thomas Aquinas, Summa Theologiae, 1.14.13.

28. See Boyd’s excellent refutation of this heretical view in his book, Oneness Pentecostals and the Trinity (Grand Rapids, MI: Baker Book House, 1992).

29. See Philip Schaff, The Creeds of Christendom (Grand Rapids: Baker Books, 1983 reprint), Vol. II (Hereafter CC) and Norman L. Geisler, Decide for Yourself: How History Views the Bible (Grand Rapids, MI: Baker Books, 1982), Chaps. 2-3.

30.

31. In defending his view in The Journal of The Evangelical Theological Society (March 1983, p. 114), Gundry agreed that no one who confesses belief in inerrancy should be eliminated from ETS because of an unorthodox method, even if it were the method of total allegorization of Scripture (such as held by the founder of Christian Science, Mary Baker Eddy)!

32. All Schaff citations are from his The Creeds of Christendom: With a History and Critical Notes (Grand Rapids: Baker Books, 1983 reprint), Vol. II (Hereafter CC).

33. Philip Schaff, The Ante-Nicene Fathers (Grand Rapids, MI: Wm. B. Eerdmans, 1976), hereafter ANF.

34. Irenaeus, Against Heresies in Ante Nicene Church Fathers ed. by Philip Schaff (Grand Rapids, MI: Eerdmans, 1956)I.411, hereafter ANF.

35. Irenaeus, in Schaff, ACF, I, 474.

36. Irenaeus in Schaff, ANF, I, 577.

37. See Schaff, ANF, 162f.

38. Tertullian, in Schaff, AFC, II, 95.

39. See Norman L. Geisler, What Augustine Says (Grand Rapids, MI: Baker Books, 1982), Chap. 3 for citations.

40. For Anselm’s views see St. Anselm, Anselm of Canterbury: Trinity, Incarnation, and Redemption, trans. by Jasper Hopkins and Herbert Richardson (New York: Harper Torchbook, 1970), especially 152-199.

41. See Thomas Aquinas, Summa Theologiae 1.1-19.

42. See John Calvin. Institutes of the Christian Religion (Grand Rapids, MI: Eerdmans, 1957), Vol. I.

43. All Bettenson citations are from his Documents of the Christian Church (New York: Oxford University Press, 1971)

44. Henry Bettenson, Documents of the Christian Church (New York: Oxford University Press, 1961), hereafter DCC.

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A Band-Aid on Cancer: Comments on the Recent ETS Decision to Accept ICBI Statement (2004)


A Band-Aid on Cancer:

Comments on the Recent ETS Decision to Accept ICBI Statement

by Norman L. Geisler, former president of ETS

November 29, 2004

 

 

At its November 2004 meeting in San Antonio, the members of the Evangelical Theological Society voted to approve the following statement:


For the purpose of advising members regarding the intent and meaning of the reference to biblical inerrancy in the ETS Doctrinal Basis, the Society refers members to the Chicago Statement on Biblical Inerrancy (1978). The case for biblical inerrancy rests on the absolute trustworthiness of God and Scripture’s testimony to itself. A proper understanding of inerrancy takes into account the language, genres, and intent of Scripture. We reject approaches to Scripture that deny that biblical truth claims are grounded in reality.


While on the surface this may appear to be a significant clarification of the ETS understanding of inerrancy, in reality it is little more than a Band-Aid on cancer for many reasons.

First of all, the statement is not binding on members since it is not part of the ETS bylaws. At best it is only informative, not normative.

Second, even if it became part of the Bylaws, it is not binding. In its own words it is only “advising” members. Good advice is nothing more than a bite without teeth. Members need to be instructed, not merely advised, about its expressed meaning.

Third, the statement contains the ambiguous word “intention” which leaves the door open for those, like Pinnock, who affirm only the inerrancy of intention, not all facts, in the Bible. But this is clearly not what either the founders of ETS mean or the framers of ICBI. “Intention” often means merely purposed or unexpressed intent, neither of which is what is meant by inerrancy.

Fourth, it does not address the real problem, namely, that ETS knowingly allows people to be members who do not hold what the framers meant by its statement. Why then should they accept the framers meaning of the ICBI statement.

Fifth, a new statement was not necessary. ETS needs only to enforce the framers meaning of the statement it has. But ETS refused to do this when all the living framers petitioned ETS a few years ago, insisting that the Open Theism view on inerrancy is not what the framers meant. That should have ended the issue right there. It is like rejecting the understanding of the Gospel by Peter, Paul, and John while they were still alive in favor of a broader view by some younger converts.

Sixth, both Clark Pinnock and John Sanders were on record in advance, saying they would sign the ICBI statement on inerrancy. As a framer of the ICBI statement who has read carefully Pinnock’s writings, I can assure you that he does not agree with the ICBI meaning of its statement. Indeed, the ICBI expressed what it meant by its Chicago Statement in an official commentary: Explaining Inerrancy: A Commentary by R.C. Sproul. It defined truth as “a correspondence view of truth,” namely “that which corresponds to reality” (p. 31). Pinnock flatly denies this of the Bible as I documented in the four pages of unrecanted quotes presented to the ETS at its annual November meeting in 2003.

If ETS desires to do something useful and not just put a Band-Aid on cancer, it should embrace a statement like this:

For the purpose of instructing members of the official and binding meaning of its inerrancy statement, ETS adopts the ICBI Chicago Statement on Inerrancy as understood by the ICBI framers and expressed in its official commentary: Explaining Inerrancy: A Commentary by R. C. Sproul. All members are required to accept the ICBI statement as meant by its framers and expressed in its official commentary or be subject to dismissal from ETS membership.

Don’t hold your breathe on this one. It would take a miracle to get the needed two-thirds vote to add this to the ETS Bylaws. And the membership could not even muster that many votes to oust Pinnock and Sanders who denied what its framers meant by its inerrancy statement.

The sad truth of the matter is that passing this statement was worse than doing nothing because it gives the appearance of doing something when in fact it is doing nothing–except leaving the wrong impression that something important was done. It is in fact doing nothing more than perpetuating the hypocrisy of allowing members to sign a statement and belong to an organization which claims to believe in inerrancy when in fact they do not.

This is not to say that there are not many other worthwhile organizations that do not have inerrancy statements. It is simply to point out that it is a matter of integrity to insist that all members of an organization actually believe that for which the organization stands. And when any member can no longer in good conscience sign the statement as meant by its framers, then integrity demands that they leave or be asked to leave.

Why I Resigned from The Evangelical Theological Society (2003)


Why I Resigned from The Evangelical Theological Society

Norman L. Geisler

November 20, 2003

 

Today, I tendered my resignation from ETS.  It was a painful decision for many reasons.  First, I have been attending the Society for forty-four years.  In addition, I served as a past president, and I was founder and first president of a daughter organization, the Evangelical Philosophical Society (EPS).  What is more, I love the organization and that for which it once firmly stood–the total factual inerrancy of the written Word of God.

Many things occasioned my decision to leave ETS, all of which came to a climax at the annual conference of ETS in Atlanta.  Since many will wonder why I resigned, I would like to make it clear to all.

1.  ETS Has Lost Its Doctrinal Integrity

First and foremost among my reasons for resigning is that ETS has lost its doctrinal integrity.  For decades it has had a single “Doctrinal Basis”: “The Bible alone, and the Bible in its entirety, is the Word of God written and is therefore inerrant in the autographs.” With the official decision to retain in membership persons who clearly deny what the ETS framers meant by this statement, ETS has lost its doctrinal integrity.  By a vote of 388 to 231 (nearly 63%) Clark Pinnock was retained in the Society.  John Sanders was also retained but by a lesser vote.  In view of Pinnock’s blatant and unrecanted written views that contradict the meaning of the ETS framers, this is the straw that broke the camel’s back.

2.  ETS Has Adopted a Revisionist Interpretation of Its Own Doctrine.

Further, the society has knowingly adopted a revisionist hermeneutic that undermines all for which it stands. For the report of the Executive Committee, confirmed by the membership vote, knowingly allows in its membership persons who do not hold the same view on inerrancy as that of the framers of the doctrinal statement.  This they have knowingly done since 1976 when the Executive Committee confessed that “Some of the members of the Society have expressed the feeling that a measure of intellectual dishonesty prevails among members who do not take the signing of the doctrinal statement seriously.”  Other “members of the Society have come to the realization that they are not in agreement with the creedal statement and have voluntarily withdrawn. That is, in good consciencethey could not sign the statement” (1976 Minutes, emphasis added). By this criterion then we now have nearly 63 percent of the Society who approve of persons who are not signing the statement “in good conscience,” since they voted to retain Clark Pinnock whose views are clearly not in accord with what the ETS framers meant by their Doctrinal Basis.  For in November 2000, all the living Founding Fathers signed a statement that “The denial of God’s foreknowledge of the decisions of free agents is incompatible with the inerrancy of Scripture.” 

Further, an ETS Ad Hoc Committee recognized this problem when it posed the proper question in 1983: “Is it acceptable for a member of the society to hold a view of biblical author’s intent which disagrees with the Founding Fathers and even the majority of the society, and still remain a member in good standing?”  The Society never said No.  And now in effect, the Society has given a resounding Yes in response with a 63% majority vote to retain Clark Pinnock in its membership.

3.  ETS is Now Operating Contrary to Its Own Historic Precedent

The 1970 Minutes of ETS affirm that “Dr. R. H. Bube, who [sic] has for three years signed his membership form with a note on his own interpretation of infallibility. The secretary was instructed to point out that it is impossible for the Society to allow each member an idiosyncratic interpretation of inerrancy, and hence Dr. Bube is to be requested to sign his form without any qualifications, his own integrity in the matter being entirely respected” (emphasis added). This makes it clear that members cannot give their own meaning to the statement but are bound by what the framers meant by it.  But Open Theists hold views contrary to what the Founders meant by the doctrinal basis of ETS, and they have just received strong approval of the Society.

4.  ETS is Logically Inconsistent with Its Own Doctrinal Basis

The ETS statement affirms: “The Bible alone, and the Bible in its entirety, is the Word of God written and is therefore inerrant in the autographs” (emphasis added).  The word “therefore” logically connects the word of “God” and “inerrant” to make it clear that neither God nor the Bible errs.  This meaning of the word “therefore” is confirmed by the living framers of the statement.  But Open Theists confessed both God and the Bible err in the sense understood by the framers of this doctrinal statement, namely, they believe that the Bible affirms some things that are not factually correct.  John Sanders agrees that there are unconditional prophesies that go unfulfilled.  And Pinnock confessed that Chronicles gives exaggerated numbers that do not correspond with the facts.  But these count as errors according to the understanding of the ETS founding fathers.  All the living founders expressed this in writing to ETS and those not living have expressed this same view in their writings.

5.  ETS Acted Inconsistently with Its Long-Standing Journal Policy

In 1965 ETS Journal policy demanded a disclaimer and rebuttal of Dan Fuller’s article denying factual inerrancy published in the ETS Bulletin. They insisted that, “that an article by Dr. Kantzer be published simultaneously with the article by Dr. Fuller and that Dr. Schultz include in that issue of the Bulletin a brief explanation regarding the appearance of a view point different from that of the Society”(1965).  But with the favorable vote on Pinnock’s and Sander’s membership, ETS has now officially approved views similar to and even more radical than Dan Fuller’s denial of factual inerrancy.

6.  ETS Has Acted Contrary to Previously Approved Presidential Decisions

Speaking of some who held “Barthian” views of Scripture, the Minutes of the ETS Executive Committee read: “President Gordon Clark invited them to leave the society” (1983).  But Clark Pinnock holds an unrecanted Barthian view of Scripture.  He said flatly: “Barth was right to speak about a distance between the Word of God and the text of the Bible” (The Scripture Principle, 99, emphasis added). But if Barth was right, then the ETS statement is wrong since it claims the Bible is the written Word of God.  Even the minority of the ETS Executive Committee who refused to vote to expel either Pinnock or Sanders from the Society admitted that a Barthian view of Scriptures would be grounds for dismissal (October 23 Report, p. 6).  Yet Pinnock expressed this unrecanted written view, and they refused to expel him.

7. ETS Refused to Consider Pinnock’s Major Work on the Topic

While many praised the Executive Committee for the fairness of their procedure, they turned a blind eye to the arbitrariness of it.  The Committee knowingly refused to consider any quotations from a major work of Clark Pinnock on the topic, The Scripture Principle. In spite of the fact that a former president (me) provided them in advance with four pages of damning quotations from this book, any consideration of it was ruled out of order in considering Pinnock’s innocence or guilt.  Whatever the alleged technical merits of the decision, it was a practical disaster.  Their decision to exclude citations from this work because they were not presented in the original complaint is akin to claiming that the testimony of a prime witness of a murder cannot be allowed to testify since they were not cited in the original brief to the court.  This was a tragic and arbitrary decision that led to the Pinnock exoneration of the charges and made a sham out of the proceedings.  How can a man be considered innocent of the charges when a prime work of his on the topic was knowingly and deliberately not considered?  This is an especially grievous error since this work contains at least four pages of citations which show the incompatibility of his views with that of the framers of the ETS doctrinal statement.

Other reasons could be stated, but these suffice to provide the grounds for resigning from an organization that I have loved and served for forty-four years.  It is for me a tearful and tragic day; I deeply regret the moral compulsion to resign, but it had to be done.

 

 

The Emergent Church: Emergence or Emergency? (2008)


The Emergent Church: Emergence or Emergency?
by Norman L. Geisler

2008

The Background of Emergence Stated

There is one key influence on the Emergent Church movement—postmodernism.  While not all Emegents accept all premises of post-modernism, nonetheless, they all breathe the same air.  Post modernism embraces the following characteristics: 1) The “Death of God”—Atheism;  2) The death of objective truth—Relativism;  3) The death of exclusive truth—Pluralism;  4) Death of objective meaning—Conventionalism; 5) The death of thinking (logic)—Anti-Foundationalism;  6) The death of objective interpretation—Deconstructionism, and 7) the death of objective values—Subjectivism.

From post-modernism Emergents devise the following key ideas: They consider themselves: 1)Post-Protestant; 2)Post-Orthodox; 3)Post-Denominational; 4)Post-Doctrinal; 5) Post-Individual; 6) Post-Foundational; 7) Post-Creedal; 8)
Post-Rational, and 8)Post-Absolute.  It is noteworthy that “post” is a euphemism for “anti.”  So, in reality they are against all these things and more.

Brian McClaren, one of the leaders of the emergent church stressed the importance of the postmodernism influence upon the movement when he wrote, “But for me…opposing it [Postmodernism] is as futile as opposing the English language.  It’s here. It’s reality. It’s the future…. It’s the way my generation processes every other fact on the event horizon” (McLaren, The Church on the Other Side, 70).
“Postmodernism is the intellectual boundary between the old world and the other side.  Why is it so important? Because when your view of truth is changed, when your confidence in the human ability to know truth in any objective way is revolutionized, then everything changes. That includes theology…” (McLaren, COS, 69).

 

Basic Works by Emergents Listed
There is an ever increasing flow of emergent literature.  To date, it includes the following:

Brian McLaren, The Church on the Other Side
                            A Generous Orthodoxy
                            A New Kind of Christian
                            Everything Must Change
Stanley Grenz,  A Primer on Post-Modernism
                           Beyond Foundationalism
                          Revising Evangelical Theology
Rob Bell, Velvet Elvis: Repainting the Christian Faith
Doug Pagitt & Tony Jones, An Emergent Manifesto of Hope
Tony Jones, The New Christians: Dispatches from  the Emergent Frontier
Donald Miller, Blue Like Jazz
Steve Chalke and Allan Mann, The Lost Message of Jesus
Dave Tomlinson, The Post-Evangelical.
Spencer Burke and Barry Taylor, A Heretics Guide to Eternity
 See also: www.emergentvillage.com

Basic Beliefs of Emergents Examined
Of course, not all Emergents believe all the doctrines listed below, but some do, and most hold to many of them.  And since they associate with others in the movement that do, it is proper to list all of them.
Anti-Absolutism
McClaren insists that “Arguments that pit absolutism versus relativism, and objectivism versus subjectivism, prove meaningless or absurd to postmodern people” (McClaren, “The Broadened Gospel,” in “Emergent Evangelism,” Christianity Today 48 [Nov., 2004], 43).  This is a form of relativism.  Lets reduce the premise to its essence and analyze it by showing that it is self-refuting.
Relativism Stated: “We cannot know absolute truth.”
Relativism Refuted: We know that we cannot know absolute truth.

 

Anti-Exclusivism (Pluralism)
Pluralism is another characteristic of the emergent movement.  McClaren claims that “Missional Christian faith asserts that Jesus did not come to make some people saved and others condemned.  Jesus did not come to help some people be right while leaving everyone else to be wrong. Jesus did not come to create another exclusive religion” (McLaren, A Generous Orthodoxy, 109).  In brief, —
1.         The Claim of Pluralism: “No view is  exclusively true.”
2.         The Self-Refutation: It claims that its view (that no view is exclusively true)   is exclusively true.

 

Anti-Foundationalism
Foundationalism in the philosophical sense may be defined as the position that here are self-evident principles at the basis of all thought such as:
1. The Law of Identity (A is A).
2. The Law of Non-Contradiction (A is not non-A).
3. The Law of Excluded Middle (Either A or non-A).
4. The Laws of rational inference.

 

Inferences take several forms:

  1. The categorical form includes the following necessary inference:  a) All A is included in B; b) All B is included in C.  Hence, c) All A is included in C.
  2. Hypothetical inferences include the following: a) If all human beings are sinners, then John is a sinner; b) All human beings are sinners. c) Therefore, John is a sinner.
  3. Disjunctive inferences are like this: a) Either John is saved or he is lost. b) John is not saved. c) Therefore, John is lost.

One of the fore-fathers of the Emergent movement was Stanley Grenz who wrote a whole book against Foundationalism entitled: Beyond Foundationalism.  McClaren contents that:  “For modern Western Christians, words like authority, inerrancy, infallibility, revelation, objective, absolute, and literal are crucial…. Hardly anyone knows …Rene Descartes, the Enlightenment, David Hume, and Foundationalism—which provides the context in which these words are so important.  Hardly anyone notices the irony of resorting to the authority of extra-biblical words and concepts to justify one’s belief in the Bible’s ultimate authority” (McLaren, GO, 164).

So, the claim and refutation of anti-foundationalism can be states like this:

1.         The Claim: “Opposites (e.g., A is non-A) can both be true.”
2.         The Self-Refutation: They hold that the opposite of this statement (that opposites can both be true) cannot be true.

 

 

Anti-Objectivism
Another characteristic is the denial that our statements about God are objectively true.  Grenz declared: “We ought to commend the postmodern questioning of the Enlightenment assumption that knowledge is objective and hence dispassionate” (Grenz, A Primer on Postmodernism, 166).
1.      The Claim of Anti-Objectivism: “There are no objectively true statements.”
2.      The Self-Refutation: It is an objectively true statement that there are no    objectively true statements.

 

Anti-Rationalism (Fideism)
Most emergents have a strong doze of fideism.  Grenz chided “Twentieth-century evangelicals [who] have devoted much energy to the task of demonstrating the credibility of the Christian faith…” (Grenz, Primer on Post-modernism, 160).
“Following the intellect can sometimes lead us away from the truth” (Grenz, PPM, 166).  One might add, that not following basic rational thought will lead you there a lot faster!
McClaren adds, “Because knowledge is a luxury beyond our means, faith is the best we can hope for.  What an opportunity! Faith hasn’t encountered openness like this in several hundred years” (McLaren, TheChurch on the Other Side, 173).
“Drop any affair you may have with certainty, proof, argument—and replace it with dialogue, conversation, intrigue, and search” (McLaren,Adventures in Missing the Point, 78).
Donald Miller confessed that  “My belief in Jesus did not seem rational or scientific, and yet there was nothing I could do to separate myself from this belief” (54).  He said, “My most recent faith struggle is not one of intellect…. I don’t believe I will ever walk away from God for intellectual reasons. Who knows anything anyway?  If I walk away… I will walk away for social reasons, identity reasons, deep emotional reasons…” (103).
“There are many ideas within Christian spirituality that contradict the facts of reality as I understand them.  A statement like this offends some Christians because they believe if aspects of their faith do not obey the facts of reality, they are not true” (201).So the basic claim of anti-rationalism goes as follows:
1.         The Claim of Fideism: “There are no reasons for what we believe.”
2.         The Self-Refutation: There are good reasons for believing there are no good reasons for what we believe.

1.         The Claim of Fideism: “Knowledge is a luxury beyond our means.”
2.         The Self-Refutation: We have the luxury of knowing that we can’t have the luxury of knowing.

 

Anti-Objectivism (of Meaning)
Anti-Objectivism deals not only with truth (above) but with meaning (called conventionalism).  Emergent embrace both.  All meaning is culturally relative. There is no fixed meaning. Meaning is not objective.
1.         The Claim of Conventionalism: “There is no objective meaning.”
2.         The Self-Refutation: It is objectively meaningful to assert that there is no objective meaning.

 

Anti-Realism
Strangely, some emergents claim there is no objective world that can be known.  Rather, “the only ultimately valid ‘objectivity of the world’ is that of a future, eschatological world, and the ‘actual’ universe is the universe as it one day will be” (Grenz, Renewing the Center, 246).
1.         The Claim of Anti-Realism “There is no real world now that can be known.”
2.         The Self-Refutation: We know it is really true now (i.e., true in the real world now) that there is no real world now that can be known.

 

Anti-Infallibilism
Not only can we not know absolute truth, but there is no certain knowledge of what we do claim to know, even of biblical truth.  McClaren insists:  “Well, I’m wondering, if you have an infallible text, but all your interpretations of it are admittedly fallible, then you at least have to always be open to being corrected about your interpretation, right?… So the authoritative text is never what I say about the text or even what I understand the text to say but rather what God means the text to say, right?” (McLaren, NKC, 50).
1.         The Claim of Anti-Infallibilism: “My understanding of the text is never the correct one.”
2.         The Self-Refutation: My understanding of the text is correct in saying that my understanding of the text is never correct.

 

Anti-Propositionalism
Emergents, along with post-modern, opposed propositional truth, that is that true can be stated in propositions (declarative sentences) that are either true or false.  Grenz wrote: “Our understanding of the Christian faith must not remain fixated on the propositional approach that views Christian truth as nothing more than correct doctrine or doctrinal truth” (Grenz, PPM, 170).“Transformed in this manner into a book of doctrine, the Bible is easily robbed of its dynamic character” (Grenz, Revisioning Evangelical Theology, 114-115).
1.         The Claim of Anti-Propositionalism: “Our view of the Christian faith must not be fixed on propositional truth (doctrine).”
2.         The Self-Refutation: We must be fixed on the propositional truth that we should not be fixed on propositional truth.

1.         Another Claim of Anti-Propositionalism: “Doctrinal truth is not dynamic.”
2.         The Self-Refutation: It is a dynamic doctrinal truth (of the Emergent Church) that doctrinal truth is not dynamic.

They fail to recognize that doctrine is dynamic! Ideas Have Consequences!For example, Einstein’s idea that “energy equals mass times the speed of light squared”had consequences—the atomic bomb!  Likewise, Hitler’s idea (Nazism) led to the holocaust and the loss of multimillions of lives.

 

Anti-Orthodoxy
The emergent movement is post-orthodox.  Dwight J. Friesen suggests it should be called “orthoparadoxy.” He claims that “‘A thing is alive only when it contains contradictions in itself ….’ Just as he [Moltmann] highlights the necessity of contradictions for life, so I declare that embracing the complexities of contradictions, antinomies, and paradoxes of the human life is walking the way of Jesus” (in Pagitt ed., An Emergent Manifesto of Hope, 203).
“Jesus did not announce ideas or call people to certain beliefs as much as he invited people to follow him into a way of being in the world…. The theological method of orthoparadoxy surrenders the right to be right for the sake of movement toward being reconciled one with another, while simultaneously seeking to bring the fullness of conviction and belief to the other…. Current theological methods that often stress… orthodoxy/heresy, and the like set people up for constant battles to convince and convert the other to their way of believing and being in the world” (Friesen, in EMH, 205).
To summarize, —
1.         The Claim of Post-Orthodoxy: “We should not insist on being right about doctrine.”
2.         The Self-refutation: We insist on being  right in our doctrine that we should not insist on being right in our doctrine.

 

Anti-Condemnationism (Universalism)
Many emergents are not merely pluralist, but they are universalsts.  McClaren affirmed that:  “More important to me than the hell question, then, is the mission [in this world] question.” (McLaren, Generous Orthodoxy, 114).  Bell believes that Jesus reconciled “all things, everywhere” and that “Hell is full of forgiven people.” So, “Our choice is to live in this new reality or cling to a reality of our own making” (Bell, Velvet Elvis, 146).  “So it is a giant thing that God is doing here and not just the forgiveness of individuals.  It is the reconciliation of all things” (Bell in “Find the Big Jesus: An Interview with Rob Bell” in Beliefnet.com).Let’s analyze the claim of universalism:
1.         The claim: “All persons (free agents) will be saved.”
2.         The Self-refutation: But this is self-defeating for it is claiming that: All persons (free agents) will be saved, even those who do not freely choose to be saved.

C. S. Lewis pinpointed the problem with universalism when he wrote: “When one says, ‘All will be saved,’ my reason retorts, ‘Without their will, or with it?’  If I say, ‘Without their will,’ I at once perceive a contradiction; how can the supreme voluntary act of self-surrender be involuntary? If I say, ‘With their will,’ my reason replies, ‘How, if they will not give in?’” (The Problem of Pain, 106-107).

 

Anti-Inerrantism
Most emergent leaders are not inerrantist.  They believe that “Incompleteness and error are part of the reality of human beings” (McLaren,COS, 173).
“Our listening to God’s voice [in Scripture] does not need to be threatened by scientific research into Holy Scripture” (Grenz, Revisioning Evangelical Theology, 116).  “The Bible is revelation because it is the [errant] witness to and the [errant] record of the historical revelation of God” (Grenz, ibid., 133).
McClaren rejects the traditional view that: “The Bible is the ultimate authority…. There are no contradictions in it, and it is absolutely true and without errors in all it says.  Give up these assertions, and you’re on a slippery slope to losing your whole faith” (McLaren, GO, 133-134).  He adds, “Hardly anyone notices the irony of resorting to the authority of extra-biblical words and concepts to justify one’s belief in the Bible’s ultimate authority” (GO, 164).  In brief, the problem with the errantists view is this:
1.         The Claim of Errantists: “No extra-biblical words or ideas should be used to support the Bible.”
2.         The Self-refutation: It is a truth (of Post-Modernism) that no extra-biblical words or ideas (like Post-Modernism) should be used to support the Bible.
Yet this is self-defeating for If “No human writing is without error,” then emergent human writing is not without error when it claims that no human writing is without error.
Inerrancy is built on a solid foundation: 1) God cannot err.  2) The Bible is the Word of God.  3) Therefore, the Bible cannot error.  To deny this, one must deny either: a) “God cannot error,” or- b) “The Bible is the Word of God,” or-
c)  both a and b.
However, God cannot err: Jesus declared: “Your Word is truth.” (Jn. 17:17)
Paul said, “Let God be and every man a liar” (Rom. 3:4).  Indeed, “It is impossible for God to lie: (Heb. 6:18).  And he Bible is the Word of God “If he called them gods, unto whom the word of God came, and the scripture cannot be broken.” (Jn.10:34-35)  “Laying aside the commandment of God, you hold the traditions of men…, making the word of God of no effect through your traditions.” (Mk. 7:8, 13)  “All scripture is given by inspiration of God….”(2 Tim. 3:16) “Not as though the word of God hath taken none effect.”  (Rom. 9:6)  “’It is written’…by every word that proceeds out of the mouth of God.” (Mt. 4:4)
St. Augustine’s dictum is to the point: “If we are perplexed by any apparent contradiction in Scripture, it is not allowable to say, The author of this book is mistaken; but either [1] the manuscript is faulty, or [2] the translation is wrong, or [3] you have not understood.”  (Augustine, Reply to Faustus 11.5)
Emerging Problems with the Emergent Church

 

Other Errors of the Emergent Movement
In addition to all the above self-defeating claims of emergence, there are some other crucial doctrinal and practical errors.  Here are some of them:

 

Anti-Substitutionism
Steve Chalke speaks of the Cross as “a form of cosmic child abuse” which contradicts the Bible’s claim that “God is love” and ‘makes a mockery of Jesus’ own teaching to love your enemies” (Steve Chalke, The Lost Message of Jesus, 182-183).

 

Anti-Trinitarianism
“I asked him if he believed that the Trinity represented three separate persons who are also one” (Donald Miller, Blue Like Jazz
202).

 

Anti-depravity (Pelagianism)
Some (like Chalke and Tomlinson) reject depravity.  The former said, “Jesus believed in original goodness.” (The Lost Message of Jesus, 67).  The latter said it is “biblically questionable, extreme, and profoundly unhelpful” (The Post-Evangelical, 126).

 

Anti-Futurism (Amillennialism)

It has an overemphasis on the present spiritual kingdom to the neglect of Jesus’ future literal kingdom—an overrealized eschatology.

 

Anti-Capitalism (Socialism)

It has a social Gospel, not a spiritual Gospel with social implications.  It adopts the agenda of the political left.  Tony Jones said on David Chadwicks show that he and most of the Emergents he knew were voting for Barack Obama (6/22/08).

 

Ecumenism

 

The Emergent movement is a broad tent which includes numerous heresies (see above), embracing Catholicism, and even pantheism (by some).  Spencer Burke said, “I am not sure I believe in God exclusively as a person anymore either…. I now incorporate a pantheistic view, which basically means that God is ‘in all,’ alongside my creedal view of God as Father, Son, and Spirit.” (A Heretics Guide to Eternity, 195).

 

 

Difficulties with the Emergent Movement
There are many difficulties with the Emergent movement.  Here are some of the main ones:
1. Its central claims are all self-defeating.
2. It stands on the pinnacle of its own absolute and relativizes everything else.
3. It is an unorthodox creedal attack on orthodox creeds.
4. It attacks modernism in the culture but is an example of postmodernism in the church.
5. In an attempt to reach the culture it capitulates to the culture.
6. In trying to be geared to the times, it is no longer anchored to the Rock.
7. It is not an emerging church; it is really a submerging church.

 

Answering an Anticipated Objection
Some emergents may wish to claim that:  No self-defeating truth claims are being made.  These are straw men set up by critics.  In response we would reply that: Either they are making such truth claims or they are not.   If they are, then they are self-defeating.  If they are not, then why are they writing books and attempting to convince people of the truth of these views, if not always by affirmation, at least by implication?  While directed to another view, C. S. Lewis made a insightful comment that applies here as well:
You can argue with a man who says, ‘Rice is unwholesome’: but you neither can nor need argue with a man who says, ‘Rice is unwholesome, but I’m not saying this is true.’  I feel that this surrender of the claim to truth has all the air of an expedient adopted at the last moment.  If [they]…do not claim to know any truths, ought they not to have warned us rather earlier of the fact? For really from all the books they have written…one would have got the idea that they were claiming to give a true account of things.  The fact surely is that they nearly always are claiming to do so.  The claim is surrendered only when the question discussed…is pressed; and when the crisis is over the claim is tacitly resumed” (Lewis, Miracles, 24).

 

To re-cast the Emergent Movement, using titles from its own books, it is not-“The Emergent Church” but “The Submergent Church.”  It is not “A Manifesto of Hope” but is “A Declaration of Disaster.” It is not “Refocusing the Faith” but “Distorting the Faith.”  It is not “Renewing the Center” but “Rejecting the Core.”  It is not “Repainting the Faith” but “Repudiating the Faith.” The Emergent movement is not “A Generous Orthodoxy” but “A Dangerous Unorthodoxy.”  It is not the “Church on the Other Side,” but it is on the “Other Side of the Church.”  It is not “A Primer on Post-Modernism”but “A Primer on the New Modernism.” It is not going to “Produce a New Kind of Christian” but a “New Kind of Non-Christian.”
In short, the Emergent Church is the New Liberalism  As Mark Driscol wrote: “The emergent church is the latest version of liberalism.  The only difference is that the old liberalism accommodated modernity and the new liberalism accommodates postmodernity” (Mark Driscoll, Confessions of a Reformation REV, 21).  To put it to poetry:

The Emergent Church is built on sand
and will not stand.
Christ’s Church is build on Stone,
And it can not be overthrown.
(Matt. 16:16-18)

 

Works Evaluating The Emergents Movement
Several works are emerging on the Emergent Church.  The following is a select list containing valuable criticisms of the movment.
Adler, Mortimer. Truth in Religion.
Carson, D. A.  Becoming Conversant with the Emerging Church.
Carlson, Jason. “My Journey Into and Out Of the Emergent Church” (www.Christianministriesintl.org)
*DeYoung, Kevin and Ted Kluck. Why We’re Not Emergent.
Driscoll, Mark. Confessions of a Reformation REV.
Howe, Thomas ed., Christian Apologetics Journal of Southern Evangelical Seminary (Spring, 2008, www.ses.edu)
Kimball, Dan. The Emerging Church.
Rofle, Kevin, Here We Stand.
Smith, R. Scott Truth and The New Kind of Christian.
Geisler, Norman.  “The Emergent Church” DVD (http://ngim.org).

 

Conclusion
Of course, not all emergent beliefs are bad.  De Young and Kluck summarize the situation well.  They “have many good deeds.  They want to be relevant.  They want to reach out.  They want to be authentic.  They want to include the marginalized.  They want to be kingdom disciples.  They want community and life transformation….”  However, “Emergent Christians need to catch Jesus’ broader vision for the church—His vision for a church that is intolerant of error, maintains moral boundaries, promotes doctrinal integrity, stands strong in times of trial, remains vibrant in times of prosperity, believes in certain judgment and certain reward, even as it engages the culture, reaches out, loves, and serves.  We need a church that reflects the Master’s vision—one that is deeply   theological, deeply ethical, deeply compassionate, and deeply doxological” (Why We’re Not Emergent, 247-248).

 


Copyright © 2008 NormanGeisler.net – All Rights Reserved

A Review of Peter Enns’s, Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament (Grand Rapids, MI: 2005)


A Review by Norman Geisler of Peter Enns’s, Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament (Grand Rapids, MI: 2005)

by Norman L. Geisler
August, 2009

Points of Agreement with Professor Enns

This book has done exactly what the author intended-it provoked a scholarly “conversation” (167) on a very important evangelical topic. Like most books of its kind, there is much with which one can agree; some things on which there is disagreement, and other things that need further discussion. Let me begin with some points of agreement. Professor Enns confesses that “Bible is God’s word” (15, 108, 161). Likewise, he asserts that the Bible is unique book in the “coming together” of divine and human elements (168). Furthermore, he claims correctly that “for God to reveal himself means that he accommodates himself” (109). Also, he rightly contends that the “incarnational model” (of comparing the Bible and Christ) is a helpful one (20). Likewise, he acknowledges the “full humanity” (20) of the Bible, an important part of which is the diversity in Scripture (77). Like most other evangelicals, he holds that the “canon is closed” (67). He properly claims to rejects a “cultural relativism” (168) where the Bible is not “standard for faith” (169).

As for the relation of external evidence to the Bible, we agree with Professor Enns that our assumptions determine how we understand evidence (48). We also concur that Genesis does not borrow from Babylonian origin stories because the similarities are only conceptual, not textual (55). Enns also points out that there are similar truths in other religions known from General Revelation (58). He correctly points out that similarity of Genesis with other ancient texts does not diminish the inspiration of the Bible (39). Nor is the directly dependent on creation and flood stories (29). Archaeology supports historicity of Israel’s monarchy (43). Our problems with the Bible are largely due to our misconceptions (15). He rightly acknowledges that conflicting passages are sometimes not addressing the same situation (90). Thus, there is often no “fundamental contradiction” between apparently different (96). Even conflicting proverbs are both correct in their specific situations (76). He also affirms that one cannot properly apply the law without recognizing the different situations that are addressed (94-95).

As for his view of God, Enns is correct in asserting that God does not need creation to be complete in Himself (103). Also, God knows far more about what the Bible teaches than the human writers did (161). God transcends the world, nonetheless, he can and does interacts with the world (104-105).

On the matter of biblical interpretation, there are several points of agreement as well. Enns rightly observes that the Old Testament should be understood in light of the climax of Israel’s history which is Christ (120). Also, Christ is both the beginning and end of Bible interpretation (163). There is Christ-related “coherence” in the Bible (170). Further, the Bible is clear on the central matters of our Faith (170). The real dilemma about how the New Testament writers used the Old Testament is: Either we should follow the apostle’s use of Old Testament (and violate historical-grammatical view) or not follow them and admit they were misguided or using a view we can’t use today (156).

Of course this list is not exhaustive. However, it does suggest that there are significant overlaps with his view and the historic evangelical view of Scripture.

Areas of Disagreement with Professor Enns

In spite of the many good things Professor Enns affirms, there are many troubling things to ponder. First, we will list some of them and then we will engage the most important ones.

Disagreement about the Nature of the Bible

Professor Enns claims that the non-Christian world view of their day influenced what the biblical authors wrote (14). He also holds that it is a misconception to think Bible is unique, unified in outlook (16). He says myth is proper way to describe Genesis, even though he claims it is also contains history (41, 49). Enns believes that “The Bible seems to be relativized” by culture of the day (43). He claims that we cannot reason back from the evidence for the historicity of later Old Testament books to that of earlier ones (43-44). There is no objective unbiased view of history (45). He believes it is fallacious assumption that Bible is accurate in all details (47). He holds that all attempts to state nature of Bible are open to examination (48). Genesis was not recorded until first millennium B.C. (52). God adopted the mythical categories within which Abraham thought (53). He also asserts that God transformed the ancient myths to focus on Him (54). The Bible does not say Flood was universal (55). He affirms that Israel’s laws were not new in content but were uniquely in that they were connected to a monotheistic community–Israel (57). OT history is not untrue because it is not objective (62). Samuel and Kings were not written until the 4th or 5th cent. B.C (63). There was only one cleansing of the temple by Jesus (65), even though the Gospels list two at different times. OT laws are culturally relative and not normative (67). Some moral laws of the OT are not biding on us today (67). The Bible not a timeless how-to book that applies today (67). Diverse factual content is not incompatible with theological message (73). There are contradictions in Ecclesiastes (77, 78). Enns claims that Ecclesiastes has no notion of an after life (79). There are inconsistencies in the moral law in the Old Testament (85). Even the Law is inconsistent. Exodus conflicts with Deuteronomy (87). God allows the Law to be “adjusted over time” (87). NIV is wrong for assuming inerrancy as a basis of its translation (92). He also believes that the Bible was written over a 500-1000 years period which is 500 years less than most evangelical scholars hold.

Disagreement about God and Theology

We also disagree with Enns that God learned through his interaction with Abraham (103). Or, that God reacts to man’s actions (104). Or, that Moses got God to actually change his plans (105). He rejects the view that God does not really change (105). He rejects any “behind the scene” view in favor of taking the Bible as it is (106). Our prayers do have an effect on God (107). He speaks against an apologetic stance that defends the Bible against the charge of error (108). He is opposed to apologetics that defends the perfection of Bible (109). We accept the Bible as the word of God by faith (66. 169), not by reason or evidence.

Disagreement about Interpreting the Bible

NT writers use 2nd temple hermeneutics (117). The traditional grammatical-historical is generally a good approach, but “original context” means not only grammar and history but the hermeneutics of the time (117). Daniel was given a deeper meaning of Jeremiah’s words about the 70 years (119). The biblical writers dig for deeper “mysteries” in the text (131). There is a “superfullfillment” in Christ of OT texts that were not speaking of him (136). Abraham’s “seed” had double and deeper meaning (137). Paul changed an Old Testament text, adding a word (and changing the meaning) (140-142). Non-historical tradition is part of the New Testament interpretation of the Ole Testament (143). Apostles did not come to view that Jesus is Lord from an objective interpretation of the OT (153). The New testament takes the Old Testament out of context and puts it in another context (of Christ) (153). Israel is replaced by the Church (God’s higher, deeper meaning) (154). Historical-grammatical method is not normative method (159). God intended more than the human author of the Bible did (160). Bible is [merely] a written witness to Christ (161). Christian interpretation is well beyond scientific markers (objective criteria) (162). Proper interpretation is a community activity-a historic community, the family of God. The Bible interpretation is not a fortress to defend but a pilgrimage to take (162). Inerrancy or infallible can never be fully understood (168). We have no absolute point of reference to interpret the Bible stripped of our own cultural context. Incarnational model helps us to see multidimensional gospel (169). The Bible is not a timeless rule book or owner’s manual (169). Available evidence transcends the labels of conservative or liberal (171).

Interacting With Central Issues

Now that we have set forth many of the areas of agreement and disagreement with Professor Enns, we will interact with several issues relating to the nature and understanding of Scripture. First, we will look at Professor Enns’s understanding of God. For it is axiomatic that the statement “The Bible is the Word of God” (which Enns endorses-21, 108), is no stronger than what is meant by “God.”

Relation of Biblical and Systematic Theology

Despite the fact that Enns claims his view does not lend support to the Openness View of God, which claims that God has no infallible foreknowledge of human free acts (106), the evidence is to the contrary since all the following affirmed by Enns clearly supports the Openness View of God: He declared that: (1) God actually learned through his interaction with Abraham (103). (2) God reacts to man’s actions (104). (3) Moses got God to change his plans (105). (4) He rejects the view that says God does not really change (105). (5) He rejects any “behind the scene” in favor of taking the Bible as it is (106). (6) He also holds that our prayers do have an effect on God (107).

Since we have addressed Open Theism in details elsewhere (see our Battle for God, Kregel, 2000), we will only note here that these conclusion are both contrary to Scripture which affirms that God does not change (1 Sam. 15:29; Heb. 6:18; Titus 1:2: Jas. 1:17) and sound reason which demands there be an ultimate unchanging Being by which all change is measured. As for infallible foreknowledge, the God of the Bible knows “the end from the beginning” (Isa. 46:10). Hence, he was able to predict the Cross of Christ before the foundations of the world (Rev. 13:9; Acts 2:22-23), predetermine the elect (Eph. 1:4; Rom. 8:29), predict Judas would betray Christ (Jn. 13:26; 17:12; Acts 1:16) and make numerous other infallible predictions, including whole world kingdoms (Dan. 2, 7), and the birth (Micah 5:2), death (Isa. 53), and resurrection of Christ (Psa. 2, 16 cf Acts 2:24-30). Indeed, God’s test for a false prophet (namely, if he gives a false prophecy) assumes only God can make infallible predictions of the future (Deut. 13:2-3; 18:22).

He also claims that there is no evidence that God providentially guided the customs of the day (57) so as to be a fitting vehicle of his Word through the human authors. But the Bible speaks of God’s providential knowledge and care extending to details like the death of a sparrow or the number of hairs on our head (Mt. 6:25-30).

Enns also opposes any apologetics that defends the perfection of Bible (109). He claims we accept the Bible as the Word of God by faith (66. 169), not by reason or evidence. Yet, as we shall see next, he accepts extra-biblical evidence as being all but determinative in deciding the meaning of the biblical text. But if this kind of extra-biblical evidence can be used so strongly, then why cannot other archaeological evidence be used to support the historicity of the Bible. Indeed, Enns admits that such evidence supports the historicity of Israel’s monarchy (43), though he denies that the Nuzi material supports the historicity of the Patriarchs (30). Other than an anti-supernatural bias, there is no reason that similar evidence can be used to support the historicity of New Testament books like Acts and Luke. But once one admits this, he is already doing evidential apologetics which Enns rejects. Ironically, Enns is rejecting his own incarnational model by positing a deeper, mystical, allegorical meaning to the biblical text than the historical-grammatical method reveals. For in the Incarnation there was a union of the divine and human so that what Jesus said was one with what God said. There was a divine concursus in the adaptation to human finitude (not error) in what God said and what Jesus said. If so, then both were affirming one and the same meaning and truth. There was no separation. To deny this is to employ a heretical view of the union of the divine and human natures in Christ. Likewise, by analogy in the incarnational model of Scripture, God and the human authors affirm one and the same thing in one and the same text. The fact that God knows more about the topic than the human author-or that more is affirmed elsewhere-is irrelevant. The truth is that in the union of the divine and human in Scripture is that both are affirming one and the same thing.

Relation of Extra-biblical Data to Interpretation

Many of the novel and questionable views expressed by Enns seem to be related to his misunderstanding of the relation of extra-biblical data to the Bible. He declared that the Genesis story is “firmly rooted in the worldview of its time” (27). He even acknowledges that this extra-biblical data is sometimes highly influential role in determining the meaning of the Bible (48).

In this connection, Professor Enns is clearly overly enamored with the alleged “Second Temple” interpretation he feels the New Testament writers are making of the Old Testament (155). In these New Testament texts he sees them using a midrash-like non-factual spiritual embellishment of certain Old Testament passage, such as Paul’s allegedly making the rock that followed Israel a midrashic-like story to emphasize his Christotelic interpretation of the Old Testament. Space only permits a brief response to this mistaken interpretation. First, even Enns admits this is a minority view among evangelicals. Second, he also acknowledges that ere are no clear rules to prevent us from taking his “Christoletic” view too far (162). Third, Enns is aware that this involves developing “deep intuitions” (102) in order to come to these conclusions. Likewise, he acknowledges that one must reject the traditional historical-grammatical method of interpretation to do this and come up with multiple layers of meaning (161). Finally, other evangelical scholars have offered alternative interpretations without jettisoning an objective hermeneutic to do so (See D.A. Carson’s article in JETS).

Objectivity and Interpretation

Enns also embraces a post-modern form of subjectivism in interpreting Scripture. He contends that the traditional grammatical-historical is generally a good approach, but it is insufficient (159). It must be augmented with a so-called “Second Temple” midrashic-like view that adds spiritual embellishment to the text (117). He believes Daniel was given a deeper meaning of Jeremiah’s words about the 70 years (119). He claims that the biblical writers dig for deeper “mysteries” in the text (131). There is a “superfullfillment” in Christ of Old Testament texts that were not speaking of him (136). Abe “seed” had double and deeper meaning (137). He sees non-historical tradition as part of New Testament interpretation of the Old Testament (143). Further, Enns affirms that the Apostles did not come to view that Jesus is Lord from an objective interpretation of the Old Testament (153). He uses this to support his replacement theology that Israel is replaced by the Church (God’s higher, deeper meaning) (154). Indeed, he claims that Christian interpretation is well beyond any scientific markers or objective criteria (162). Indeed, he believes that proper interpretation is a community activity-a historic community, the family of God. Hence, biblical interpretation is not a fortress to defend but a pilgrimage to take (162). He affirms that inerrancy or infallible can never be fully understood (168). We have no absolute point of reference to interpret the Bible stripped of our own cultural context. The Bible is not a timeless rule book or owner’s manual (169). New Testament writers use Second Temple hermeneutics (117). The traditional grammatical-historical is generally a good approach, but “original context” means not only grammar and history but hermeneutics or the time (117). Daniel was given a deeper meaning of Jeremiah’s words about the 70 years (119). The biblical writers dig for deeper “mysteries” in the text (131). There is a “superfullfillment” in Christ of OT texts that were not speaking of him (136). Abraham’s “seed” had double and deeper meaning (137). Paul changed the passage, adding a word (and changing the meaning) (140-142). Non-historical tradition is part of New Testament interpretation of the Old Testament (143). Apostles did not come to view that Jesus is Lord from an objective interpretation of the OT (153). NT takes OT out of context and puts it in another context (of Christ) (153). Israel replaced by the Church (God’s higher, deeper meaning) (154).

According to Enns, the historical-grammatical method is not normative method (159). God intended more than the human author of the Bible did (160). Christian interpretation is well beyond scientific markers (objective criteria) (162). Proper interpretation is a community activity-a historic community, the family of God down through the centuries. The Bible interpretation is not a fortress to defend but a pilgrimage to take (162). Inerrancy or infallible can never be fully understood (168). We have no absolute point of reference to interpret the Bible stripped of our own cultural context. Incarnational model helps us to see multidimensional gospel (169). The Bible is not a timeless rule book or owner’s manual (169). Thus, he is unwilling to call his view either labels or conservative (171). As a matter of fact, it should be called neo-Barthian.

The evaluation of this subjectivism can be brief. One cannot deny that objective meaning can be derived from the text without having an objective understanding of the text. Nor can one say all interpretation is progressive without standing outside the progress to make this pronouncement. Further, there is no way to know that God intended a deeper meaning for a given text when all we have is the written text to inform us what God mean. To use other text to get this alleged “deeper” meaning does not avoid the problem for two reasons. First, even here all we have is the written text to go by. Second, what the biblical text says elsewhere does not add to what another text says; it simply gives us more on this topic. A given text cannot affirm (or deny) any more than that given test affirms (or denies). To claim any more for it is to attempt to read beneath, behind, or beyond the lines-rather than reading the lines. In the final analysis, Enns is not augmenting the historical-grammatical method of interpretation; he is negating it.

The Incarnational Model

Professor Enns is correct in positing an incarnational model that includes two important factors: 1) the “full humanity” of Scripture; 2) the unity of the divine and human elements of the Bible. However, he seems to be in serious error in his understanding that these elements involve factually and historically incorrect materials (168). Likewise, he contends that this model handles diversity better (73). Also, it aids us in seeing a multidimensional gospel (169). But this does no escape the charge of hermeneutical relativity which is self-defeating.

On closer examination it becomes apparent that by “incarnational model” Enns does not mean what is traditionally meant by orthodox theologians who make this comparison between Christ and Scripture. For they argue that just as Christ was fully human without sin, even so the Bible is fully human but without error. After all, both the Savior and Scripture are called “the Word of God.” But God can neither sin nor error. Hence, God’s word (Living or Written) cannot sin or error. Indeed, both are called perfect (flawless) in the Bible. The Living Word of God is said to be “without sin” (Heb. 4:15. “without blemish or defect” (1 Peter 1:19), one who “committed no sin, and no deceit was found in his mouth” (1 Peter 2:22), “righteous” (1 Peter 3:18), “pure” (1 Jn. 3:3), one “who had no sin” (2 Cor. 5:21), “holy, innocent, unstained, separate from sinners” (Heb. 7:26). Using the biblical incarnational analogy, it is difficult to see how the Written Word of God could be imperfect and errant. Indeed, the Bible is said to be “perfect” (flawless) (Psa. 19:7), “truth” (Jn. 17:17), “God-breathed” (2 Tim. 3:16), “unbreakable” (Jn. 10:35), imperishable (Mt. 5:17-18), Spirit-utter words (2 Sam. 23:2; Jn. 14:26; 16:13), and comprised of “every word which comes out of the mouth of God” (Mt. 4:4). Clearly, the incarnational analogy as presented in the Bible favors the inerrancy of all the Bible affirms.

The “Accommodation” View

While it is acknowledge that historically orthodox theologians have held that a divine adaptation is necessary for God’s communication with human beings, nonetheless, there has been a serious shift in the meaning of “accommodation” in more recent times. So serious is the shift, that we have for some time advocated that evangelicals discard the term “accommodation” for the word “adaptation.” This will not be the first time that it becomes necessary to use a new terms to describe (the word “gay” once had different connotations too). Certainly, when God revealed himself in Holy Scripture there was an adaptation to human finitude. But there was no accommodation to human error. For God cannot err (Titus 1:1; Heb. 6:18). Unfortunately, Professor Enns seems to believe that God can accommodate Himself to factually incorrect affirmations (i.e., errors). But this is a denial of the inerrancy of Scripture. This is manifested in several things he said.

First, he uses some ambiguous terms of the Bible, such as the Bible is “messy” (109) and Jesus “completely assumed” cultural trappings of world around him (17). Hence, the Bible cannot be kept from the “rough and tumble drama of human history” (109). But he nowhere clearly disassociates this from implying that the there are affirmations in the Bible that entail factual mistakes or misrepresentations. Indeed, at time Enns seems to admit that there are these kinds of errors in the Bible. For example, he holds that the biblical authors really believed there were other gods (i.e., polytheism) (98).

Second, by using a true incarnational model, words and phrases like “messy” (109), “completely assumed” cultural trappings of world around him (17), and entering the “rough and tumble drama of human history” (109) are, at best, ambiguous and, at worst, they veil a denial of the inerrancy of the written Word of God and, by comparison, the sinlessness of the Son of God.

Third, Enns speaks against an apologetic stance that defends the Bible against the charge of error (108). If he believed the Bible is inerrant, he should have no hesitation in trying to defend it against false charges that it is not.

Finally, Enns believes there are inconsistencies in the moral law in the Old Testament (85). Even the Moral Law is inconsistent. He believes that Exodus conflicts with Deuteronomy (87). He says that God allows the Law to be “adjusted over time” (87). Also, he held that the NIV translation is wrong for assuming inerrancy as a basis of its translation (92). But what is this but a denial of inerrancy.

In view of this, it is apparent why Enns prefers to move beyond the “battle for the Bible” which is over whether or not the Bible affirms any errors, namely, statements that are factually incorrect. It is because he does not believe in inerrancy. Indeed, Enns seems to favor a neo-Barthian view of Scripture wherein the Bible is merely “the written witness to Christ” (161). Or, the book wherein God “speaks to the church” (46). These statements are true as far as they go, but they do not go gar enough. Indeed, they seem to be a cover for a neo-Barthian view which denies the historic orthodox view that the Bible is the infallible and inerrant written Word of God.

Conclusion

When the true view of Enns is unveiled, it is easier to understand the kind of theological paranoia Enns reveals about his view when he exhorts others not to speak of his views like his with “judgmental suspicions” (172) or “predispositions against new ideas,” or to consider such views to be “on a slippery slope.” Likewise, we warns against “power plays” and attempts to “vilify person holding” such views, or against those who “go on the attack” against it and “jump to conclusions” about one’s motives and engage in “build[ing] our own kingdoms” All of this he calls the “angry evangelical syndrome” (173). Of course, the net effect of ad hominem phrases like these is to build a protective wall around his admittedly minority and clearly unorthodox views. By so doing, he hopes to ward off any critical analysis that would consider them unbibiblical and/or unorthodox.

It is always a danger when one sets out, as Enns does, to reconcile his view of Bible with “modern biblical scholarship”(13). More often than not, when this takes places one trades orthodoxy for academic respectability. This criticism should come as no surprise to Enns since he recognizes that one’s world view influences how he interprets the Bible (14). He wrote: “the assumptions we have about the nature of God (which includes notions of revelation and inspiration…), and so on, will largely determine how we understand the evidence” (48). Why then should we expect that most of “modern biblical scholarship” (which he wishes to accommodate), based as it is on antisupernatural biases, is not reconcilable with the Bible. An attempt to reconcile a supernatural God who performed supernatural events recorded in a supernaturally inspired Book with naturalistically based scholarship which denies all of the above is doomed to failure.