Was Mark Confused or was it Mike Licona?


Was Mark Confused or was it Mike Licona?

by Norman L. Geisler

feedfish

The Problem

In his YouTube presentation on this topic, Mike Licona declared that “probably Mark is confused” concerning the location of the Feeding of the 5,000. Later, in his internet article on the topic (8/23/2016) he wrote, “The difficulty appears after the feeding when in Mark 6:45 we read that Jesus told His disciple to cross over the lake to Bethsaida. This seems difficult to reconcile with Luke’s report that the feeding had occurred at or near Bethsaida.”

 

Proposed Solutions

After reviewing what Licona considers several admittedly “possible” solutions, he dismissed them for various reasons; they were “awkward,” did not solve the “tension,” “a stretch,” or “groundless.” He concludes, “while some are less ad hoc and more plausible than others, none of them enjoys anything close to a scholarly consensus….” He then resorts to his favorite solution—a hermeneutically definitive appeal to extra-biblical Greco-Roman genre and finds similar difficulties when Plutarch tells “the same stories differently.” Thus, Licona concludes that he also is willing here to accept the “confusion” of Mark, and “remain content to live with an unanswered question.”

 

A Brief Evaluation

First of all, there is no unresolvable problem for an inerrantist here, as even Licona admits there are “possible” solutions.

Second, he even acknowledges that some solutions are “more plausible” than others.

Third, Licona’s problem rests with his acceptance of  Greco-Roman genre which allows for even contradiction in the Gospel, as there are in Greco-Roman literature.

Fourth, he reflects his distaste for some attempts to use the time-honored method of “harmonizing” (which goes back as far as Tatian’s Diatessaron, c. 150-160 a.d.) to reconcile the tension or apparent contradiction. He calls it “hermeneutical gymnastics” and elsewhere refers to similar proceedings by the exaggerated term “hermeneutical waterboarding.”

Fifth, Licona’s confusion, not Mark’s, also stems from the hidden premise that if there is no “scholarly consenses” on a problem, then we must consider it unanswered, if not unanswerable. He seems unwilling to admit the venerable conclusion of St. Augustine who wrote, “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). But to repeat, “it is not allowable to say, ‘The author of this book is mistaken’”—or confused. God is not confused, and He cannot err (Heb. 6:18), and the Gospel of Mark, along with the rest of Scripture (2 Tim. 3:16), is the Word of God. Therefore, it cannot be confused or err. If anyone was confused here, then mark it down, it was not Mark.

 

Copyright © 2016 Norman L. Geisler. All rights reserved.


http://defendinginerrancy.com

Explaining Biblical Inerrancy

Vital Issues in the Inerrancy Debate

Book Review: Vital Issues in the Inerrancy Debate (2016)


Book Review of Vital Issues in the Inerrancy Debate

Christopher T. Haun[1]

[Click here >> Book Review – Vital Issues in the Inerrancy Debate to open this review as a PDF file.]

Title:

Vital Issues in the Inerrancy Debate
Publisher: Wipf & Stock
Date: 2016
General Editor: F. David Farnell
Contributors: F. David Farnell, Norman L. Geisler, Joseph P. Holden, William C. Roach, Phil Fernandes, Robert Wilkin, Paige Patterson, Shawn Nelson, Christopher T. Haun
PAGES: 563

PRICE:

$85.00 (Hardcover), $64.00 (Paperback)[2]

Kindle: $15.00 at Amazon.com

 

In Kurosawa’s classic film The Seven Samurai, desperate farmers convince veteran warriors to help defend their village and harvest from raiding bandits. Six ronin and one apprentice accept the challenge. After fortifying the village and giving the farmers a crash course in asymmetric warfare, the seven samurai lead the defense when the marauders return. Some of this story line and imagery came to mind as I read Vital Issues in the Inerrancy Debate (VIID) because first and foremost it is a defense.

Twenty-eight of its thirty-two chapters are written by six veteran scholars (holding PhDs in various fields). Four of its chapters are written by two MDiv candidates. In every chapter the authors are, as the preface says, “earnestly contending for the faith delivered once and for all to God’s people.” Every one of its meaty pages defends the traditional, conservative evangelical views of inspiration, inerrancy, and hermeneutics from the destructive use of biblical criticism. By extension they are defending all the propositions in and doctrines derived from the Bible.

VIID is an anthology of some of the best and most recent articles on topics of inerrancy, hermeneutic, and the quest for the historical Jesus. While it does weave in some of the history of the main clashes in the battle for the Bible in the twentieth century—such as the fundamentalist-modernist controversy, Barth and Neo-Orthodoxy, Fuller, Ladd, Rogers, McKim, the International Council on Biblical Inerrancy (ICBI), ETS and Robert Gundry—it doesn’t linger on them. Mainly it offers fresh and intelligent responses to the newest wave of challenges to the Bible offered by evangelicals in books like The Resurrection of Jesus (IVP, 2010), The Lost World of Scripture (IVP, 2013), Ten Guidelines for Evangelical Scholarship (Baker, 2013), Five Views on Biblical Inerrancy (Zondervan, 2013), Can We Still Believe the Bible? (Brazos, 2014), Lost World of Adam and Eve (IVP, 2015), Peter: False Disciple and Apostate According to Saint Matthew (Eerdmans, 2015), and I (Still) Believe (Zondervan, 2015).

Here is a sampling of the many thought-provoking questions which are discussed: How much emphasis should genre be given when doing interpretation? What is the nature of historical narratives? How do hermeneutics and inerrancy interrelate? Are the ideas of the International Council on Biblical Inerrancy still important and relevant? What do the three living framers of the Chicago statements (Sproul, Packer, and Geisler) say about the new hermeneutic and the redefinitions of inerrancy? How do we deal with difficult passages in the Bible? What did the framers of the ICBI statements really mean? Where should one turn to get clarification about the Chicago Statements? Are the academic institutions of the evangelical world failing to learn the lessons of the past? Was the Apostle Matthew an Apostate? Which view has continuity with the early church fathers, Augustine, Aquinas, the Reformers, the writers of the 12-volume The Fundamentals, and the old Princetonians? Is inerrancy just for Calvinists? How early were the gospels really written? Is inerrancy just a peripheral doctrine? Is inerrancy derived from inductive and/or deductive logic? Was Matthew really the only one to mention the raising of the saints in Matthew 27? What do the Church fathers say about Matthew 27? Did any ancient Romans detect the influence of Roman historiography in Matthew 27? Should inerrancy be used as a litmus test of orthodoxy? Are the tools of biblical criticism really neutral? Does purpose or intention determine meaning? What does “truth” really mean? Is an intentionalist view of truth an alternative to the correspondence view of truth? Why did Bart Ehrman drift from fundamentalism to liberalism? What was the conservative resurgence in the Southern Baptist Convention? Is there a resurgence of neo-evangelicalism? How does postmodernism fit into all this? Should the story of Adam and Eve be taken literally? Should organizations enforce their doctrinal statements amongst their own members? Does every scholarly evangelical organization lose its grip on inerrancy by the third generation? Should apologists defend both the Faith and the Bible? Should evangelicals send their budding scholars to earn PhDs at schools that specialize in biblical criticism?

VIID is provocative. The most controversial thing about the book is probably its willingness to name the names of many influential men. I’m not just talking about the old rascals like Bacon, Barth, Bart D. Ehrman, Bultmann, Darwin, Descartes, Hobbes, Hume, Kant, Lessing, Perrin, Reimarus, Schweitzer, Spinoza, Strauss, Tillich, Troeltsch, and von Harnack. VIID does mention them. But if focuses more on the also names the names of present and recent scholars, publishers, and bloggers: Ben Meyer, Birger Gerhadsson, Bruce Waltke, Carlos Bovell, Charles Talbert, Christopher Ansberry, Christopher Hays, Christian Smith, Clark Pinnock, Craig Blomberg, Craig Evans, Craig Keener, D. Brent Sandy, Daniel P. Fuller, Daniel Harlow, Daniel Wallace, Darrell Bock, David Capes, David E. Garland, Donald Hagner, Donald K. McKim, Douglas Moo, Edwin Yamauchi, E. P. Sanders, Ernst Wendland, Gary R. Habermas, George Eldon Ladd, Gerd Theissen, Grant R. Osborne, Gregory A. Boyd, H. C. Kee, Heath Thomas, I. Howard Marshall, J. Merrick, J. P. Holding, Jack B. Rogers, James Barr, James Bruckner, James Charlesworth, James Crossley, James D. G. Dunn, Jeremy Evans, James Hamilton, Joel N. Lohr, Joel Watts, John Byron, John R. Franke, John Schneider, John H. Walton, Justin Taylor, Ken Schenck, Kenton Sparks, Kevin J. Vanhoozer, Lee McDonald, Leith Anderson, Leon Morris, Martin Soskice, Matthew Montonini, Michael F. Bird, Michael Green, Michael R. Licona, Moises Silva, Murray Harris, N.T. Wright, Nick Peters, Nijya Gupta, Paul Copan, Paul Jewett, Peter E. Enns, Paul Ricouer, Peter H. Davids, Phillip Long, Richard Burridge, Richard Horsley, Robert H. Gundry, Robert W. Yarborough, Robert Webb, Scot McKnight, Stephen M. Garrett, Thomas Schreiner, Tremper Longman III, W. David Beck, Walter Liefield, William Lane Craig, William Warren, and William Webb. (I probably missed a few!) Many of these men are held in high esteem in by many evangelicals. And yet VIID says that each of these men have in some way and to some degree challenged the parameters delineated by the ICBI in The Chicago Statement on Biblical Inerrancy (CSBI, 1978) and The Chicago Statement on Biblical Hermeneutics (CSBH, 1983).

Standing in the watchman tradition of books like The Battle for the Bible (Lindsell, 1976), The Bible in the Balance (Lindsell, 1979), The Jesus Crisis (Thomas and Farnell, 1998), The Jesus Quest (Geisler and Farnell, 2014), and Defending Inerrancy (Geisler and Roach, 2011), an exposé of this scope runs the risk of being accused of fratricide, libel, divisiveness, disunity, faction creating, quarrelsomeness, malice, and nastiness. But really all of its authors do a remarkable job of contending without being contentious. None of the pages were stuck together with drops of venom. With a passionate concern they succeeded in “not be[ing] quarrelsome but . . . correcting his opponents with gentleness” (2 Ti. 2:4) and in “not regard[ing] him as an enemy but warn[ing] him as a brother” (2 Th. 3:15).

There is merit in the maxim “attack the idea, not the man who holds it.” Perhaps the Apostle Paul anticipated this question when he wrote, “We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ” (2 Co. 10:5). Ultimately the good fight of faith is not against people but against opinions and thoughts. But then must the defense always preclude the naming of names? As much as we might all prefer to avoid pointing fingers, it seems unavoidable at times. When specific professors are saying specific things to specific audiences, the defense cannot be sufficiently meaningful (certainly not in any actionable sense) unless specific names are named and their actual words are exposed and evaluated.

Also, in the act of naming names of men spreading ideas they deem corrosive to the orthodox faith, these watchmen are following apostolic precedents. The Apostle John named Cain as the old rascal who should not be imitated (1 Jn. 3:2) and named Diotrephes as the noteworthy contemporary antagonist inside the network of first-century churches. He described Diotrephes as one who does not properly recognize apostolic authority, who spoke “wicked nonsense” against them, and who should not be followed (3 Jn. 9-12). Similarly the Apostle Paul named Jannes and Jambres as the old rascals who will serve as patterns for many in these last days (2 Ti. 3:1-9). He also generalized that “all who are in Asia have turned away from me” and singled out Phygelus and Hermogenes as noteworthy examples (2 Ti. 1:15). Similarly he warned about Demas—a man who had been one of Paul’s coworkers and companions—because he preferred the world (2 Ti. 4:10). Paul also wanted church leaders to be wary of “Alexander the coppersmith” who “did me great harm” and “strongly opposed our message” (2 Ti. 4:14-15). He urged Timothy to “charge certain persons not to teach any different doctrine, nor to devote themselves to myths . . . which promote speculations rather than . . . a good conscience and a sincere faith.” These “certain persons” had “wandered away into vain discussion, desiring to be teachers. . . without understanding either what they are saying or the things about which they make confident assertions” (1 Ti. 13-7). He named three of them by name (“among whom are Hymenaeus and Alexander” and “among them are Hymenaeus and Philetus”). These were men who also were operating inside the first-century network of apostolic churches. They were insiders who had “made shipwreck of their faith” and “swerved from the truth.” They were “upsetting the faith of some” with “irreverent babble” that will “lead people into more and more ungodliness” and “spread like gangrene” (1 Ti. 1:19-20; 2 Ti. 2:16-18). Similarly the authors of VIID are attempting to warn the Bible-believing world that many of the professors at evangelical schools (who generally earned their PhDs from prestigious post-protestant, anti-evangelical schools) are leading evangelicals away from evangelical orthodoxy through the use of unorthodox methodology.

VIID also runs the risk of being accused of trying to stymie the progress of biblical scholarship, of trying to keep us stuck in the past, of interfering with the grand quest to “follow the truth wherever it leads,” and of thus being overall anti-intellectual and anti-scholarly. But VIID is an intellectual and scholarly attempt to discourage the use of corrosive literary criticism while encouraging healthy biblical scholarship. The authors urge considering of lessons of the past which show how the higher critical path leads not to pinnacles of illumination, enlightenment, and progress but to precipices of doubt. The application of feminist criticism, form criticism, genre criticism, historical criticism, Marxist criticism, midrash criticism, mythological criticism, New Criticism, new historical criticism, post-colonial criticism, post-structuralist criticism, psychoanalytic criticism, redaction criticism, rhetorical criticism, sociological criticism, source criticism, and whatever the next flavor of literary criticism that becomes vogue among secular scholars in the next decade all have one thing in common: They are critical and revolutionary by nature. Progress is made by challenging traditions and creating new knowledge with new wisdom. VIID insists that when evangelical scholars use secular literary criticism in their biblical criticism, it will ultimately lead to the same doctrinal graveyard that the neo-orthodox and liberal/modernist scholars filled in former decades with their use of higher criticism. The speculations produced during the exercise of critical methodologies is invariably given precedence over the plain meanings in the text of the Bible, once again the word of God is nullified for the sake of human traditions.

The neo-evangelical revolution is also changing the field of historical-evidential Christian apologetics. More than once VIID touches upon the rising tendency among evangelical biblical scholars to meet the historical critics on their own turf. They often create scholarly defenses for the big things—such as the general historical reliability of the gospels and the historical likelihood of the resurrection of Jesus—while being overly willing to amputate some of the seemingly less defensible and more dispensable propositions in the Bible. This innovative (non-classical) approach seems to be creating a division between those satisfied with defending a historical, creedal, and “mere” Christianity and those who would also defend the Bible in whole and part.

Some of VIID’s chapters are derived from articles originally posted at DefendingInerrancy.com, a website that has had more than 200,000 visits, 55,000 Facebook likes, and 48,000 signatures on its petition in support of The Chicago Statement on Biblical Inerrancy. These statistics suggest that the latest battle for the Bible has not been lost yet. In The Magnificent Seven, a western adaptation of The Seven Samurai, the plot is further complicated by the ongoing question of whether the villagers will allow the bandits to continue to fleece them or whether they will really rise up and join the veterans in the fight. What will the villagers in the evangelical village do about neo-evangelical and neo-orthodox scholarship that is robbing them of their doctrinal heritage? To borrow a phrase from the oaths sworn by those seeking either citizenship or high office in the United States, will we defend our constitution “against all enemies, foreign and domestic?” Will we fight the good fight of faith not just against the siegeworks erected outside the city walls but also against those that have been smuggled inside the walls? Or will we watch the undermined walls collapse mysteriously around us and wonder how our harvest was plundered again? For those fighting the good fight of faith, Vital Issues in the Inerrancy Debate deserves consideration.

 

Chapter by Chapter

The book begins with a one-page tribute to Dr. Norman Geisler by the other contributors for his decades of defending and commending the faith. Indeed he is “worthy of a double honor” (1 Tim. 5:17). The two-page foreword by Dr. Paige Patterson sets the tone well with a call to continued vigilance. Patterson also provides excellent insights into the history of the inerrancy debate. He was part of the International Council on Biblical Inerrancy (ICBI) and remembers it well. The two-page preface acknowledges the debt to the ICBI and adds another dimension to the history of the debate. The first 115 pages are devoted to defining inerrancy. The remaining pages are devoted to defending it.

The first chapter is titled “The Historic Documents of the International Council on Biblical Inerrancy.” It is 17 pages long and is largely a condensed adaptation of the book Explaining Biblical Inerrancy (Bastion Books, 2012). Geisler begins by pointing out that he is currently one of the last three living framers of the three statements produced by the International Council on Biblical Inerrancy. He writes to “dispel some contemporary misinterpretations of what the ICBI framers meant by inerrancy” and to set the record straight. He enumerates the four fundamental documents of the ICBI (all four of which are collected in Explaining Biblical Inerrancy) and the other important books produced by the ICBI. He explains why the ICBI view of inerrancy is important. He explains the four main areas where scholars on the more liberal end of the evangelical spectrum (and usually holding membership in the Evangelical Theological Society and signing agreement with CSBI) have ignored, misunderstood, or otherwise challenged the CSBI: (1) the meaning of “truth,” (2) the function of genre, (3) the nature of historical narratives, (4) the relationship between hermeneutics and inerrancy. He very ably bolsters these four areas. He also gives a subtle challenge to the Evangelical Theological Society to enforce their doctrinal statement among its members. This chapter also includes all the articles of affirmation and denial from the CSBI and CSBH. This may then be the first time these two statements have ever been put together in their entirely and placed into a printed book. This was an unbeatable choice for a first chapter. This is something everyone in the ETS and EPS should come to grips with. Those who appreciate this chapter will enjoy its expansion in Explaining Biblical Inerrancy.

Chapter two is titled “What Is Inerrancy and Why Should We Care?” It is only four pages long and is written by Geisler and Shawn Nelson. It begins with a brief explanation of the three “in’s”: Inspiration, Infallibility, and Inerrancy. It gives four reasons why inerrancy is important and ultimately an essential—not peripheral—doctrine. Pointing to CSBI as the standard for describing what inerrancy is and is not, it proceeds to explain that the historical view of inerrancy is under attack right now. It gives a focus on the new wave of challenges to CSBI that arguably began in 2010 with various published and spoken statements by apologist Michael Licona.

Chapter three is also by Nelson and is titled “A Voice from a New Generation: What’s at Stake?” Nelson makes it clear the attack upon inerrancy by Michael Licona in 2010 exposed a much bigger problem. Several highly esteemed scholars from the ETS (Craig Blomberg, William Lane Craig, Gary Habermas, Daniel Wallace, J.P. Moreland, W. David Beck, Jeremy Evans, Craig Keener, Douglas Moo, Heath Thomas, William Warren, and Edwin Yamauchi) publically voiced their support for Licona’s right to trump both CSBI and CSBH with form criticism and historical criticism. And this despite very clear statements in both ICBI statements on inerrancy (CSBI and CSBH) that guard against the exact type of maneuver Licona was using. Nelson gives a helpful tour of the historical views of biblical inspiration, infallibility, and inerrancy. He cites Clement of Rome, Polycarp, Pseudo-Barnabas, Papias, Ignatius of Antioch, the Shepherd of Hermas, the Didache, and the Epistle to Diognetus, Justin Martyr, Tatian, Tertullian, Hippolytus, Origen, Cyprian, Eusebius, Athanasius, Cyril, Jerome, and Augustine. He also gives a helpful and concise tour of how the thought of Bacon, Hobbes, Spinoza, Hume, Kant, and Darwin led to a growing popularity of biblical errancy. He distinguishes between Evangelical, Liberal, and Neo-Evangelical views. He projects that the erosion of inerrancy will lead to further doubt and uses the regress of Bart Erhman as an example we should learn from. He makes additional arguments for the importance of an uncompromising view of inerrancy and ends with recommendations for staunching the decay.

Chapter four is written by F. David Farnell and titled, “Evangelical Mentoring: The Danger from Within.” With a shepherd’s heart and a scholar’s eye, Farnell starts by contrasting faithful mentoring with radical mentoring. A considerable amount of Jesus’ earthly ministry was in opposition with those who had interpretations of the Bible that made null the Word of God null. These men were disciples in a tradition and they were making disciples in that tradition. Jesus chose disciples like Peter and Paul to carry on his traditions and make disciples. Paul was a mentor to reliable men like Timothy and Titus. These men were to be mentors to other faithful men who could teach others. Farnell reminds us that some traditions attempt to stay faithful to the apostolic tradition and to the scriptures while other traditions do not represent them faithfully. In a way, it all comes down to mentoring. Against this backdrop he explains his concerns over some of the eighteen professors showcased in the 2015 book titled I Still Believe. He focuses upon the testimonies of Donald Hagner, Bruce Waltke, James Dunn, and Scot McKnight. He’s left questioning whether many of the professors—the teachers of the future teachers—in many evangelical institutions are passing on doubts rather than faith to the students who have been entrusted to them.

Chapter five is a review by Geisler of the 2013 book Five Views on Biblical Inerrancy (FVBI). He begins by pointing out three serious problems with the approach of this book. Having five views in dialogue for inerrancy suggests that inerrancy is “up for grabs” when it really is not. There are not five views. There are ultimately two views. Either the Bible contains errors and contradictions or it does not. Also, of the five authors, only one is an actual inerrantist; the other four are varying degrees of errantists. The deck seems stacked. And since the book was to discuss the CSBI, why were none of the three living framers of the CSBI (Sproul, Packer, or Geisler) asked to participate in a dialogue? His review is 39 meaty pages in length. It’s daunting to try to summarize it. He points out that the Evangelical Theological Society officially adopted the CSBI as its definition of inerrancy. He provides five reasons for the importance and fundamental position of inerrancy. He notes that some of the authors of FVBI misunderstand “truth” and some of them wrongly assume purpose determines meaning. Propositional revelation, accommodation, lack of precision, the role of extra-biblica data, the role of hermeneutics, and the role of extra-biblical genre, pluralism, conventionalism, and foundationalism are all discussed. Geisler nails the coffin lid shut on the question of whether Licona’s views can be harmonized with CSBI and CSBH by pointing out that all three of the remaining framers of the Chicago statements (Sproul, Packer, and Geisler) have confirmed that they cannot. The story of ETS and Robert Gundry is retold. Examples of dealing with bible difficulties (what some of the authors of FBVI would call contradictions) in the OT and NT are given. Geisler also answers the errantists charges against inerrantists of being unbiblical, unhistorical, using the slippery slope argument, being parochial, unethical, divisive, and unloving. Reading this chapter reminded me that Geisler deserves the tribute that the book begins with.

Chapter six is by Dr. William Roach and is titled “The 2015 Shepherds’ Conference on Inerrancy.” John MacArthur and The Master’s Seminary hosted a conference on inerrancy in March 2015. They reaffirmed the importance of holding to total inerrancy and to defining it as the CSBI did. This seven page article reports positively on that conference.

Chapter seven is a fascinating interview William Roach conducted with Paige Patterson. They discuss the conservative resurgence in the Southern Baptist Convention and how their seminaries were rescued from errantism. It discusses what interplay there was between it and the ICBI.

In chapter eight Geisler answers the question of whether one has to be a Calvinist to believe in inerrancy. Many of the leaders of the later ICBI inerrancy movement were

strong Calvinists but most of the signers of the ICBI statements on inerrancy identified as moderate Calvinists, Cal-minians, Arminians, Wesleyans, “or some other label.” Geisler establishes continuity with Augustine, Aquinas, Luther, Calvin, Warfield, Hodge, Wesley, and other Wesleyans. He shows how they upheld inerrancy. He concludes, “Inerrancy is neither a late nor a denominational doctrine. It is not provincial but universal. It is the foundation for every group that names the name of Christ. . .”

Chapter nine is where Geisler reexamines the relationship between inerrancy and hermeneutics. He is tackling the claim that is made by those who defend the attacks against CSBI and CSBH by saying, “Leave him alone. It’s just a matter of interpretation, not of inerrancy.” This could be the most important chapter of the book as it tackles what may be the thing that evangelicals have had the hardest time understanding. Today many evangelicals can try to claim to be inerrantists and to agree with CSBI while promoting hermeneutical gymnastics to trump inerrancy. Yet it was clear to the wise leaders of the ICBI that after producing the CSBI still had to proceed to create the CSBH. What good is it to reinforce the front door while leaving the backdoor unlocked? Geisler discusses how this played out with the controversies surrounding Jack Rodgers, Robert Gundry, Paul Jewett, and Michael Licona. He challenges various assumptions: inspiration and interpretation are separate matters, allegorical interpretation, truth is not correspondence to facts, biblical narratives are not necessarily historical, hermeneutic is neutral, and more.

In chapter ten Geisler responds to William Lane Craig’s advocacy of limited inerrancy based on inductive logic and his argument against unlimited inerrancy as based on deductive logic. Naturally Geisler begins with the question of whether inerrancy has an inductive or deductive basis. Explaining the “false disjunction,” the chapter quickly becomes a delight for those of us who appreciate logic. He then proceeds to tackle Craig’s claims that only the author’s intentions (and not all affirmations) are inerrant, that only essential matters are inerrant but not peripheral matters, and that extra-biblical genre determines the meaning of biblical texts. He discusses the question of genre and explains how inerrancy is an essential doctrine. He discusses Licona’s errors. He contrasts the evangelical and neo-evangelical views of inerrancy and reminds that the ETS adopted CSBI in 2006 as its definition of inerrancy. Geisler also makes the important correction that Kenneth Kantzer, the professor Craig claims to have learned the doctrine of inerrancy from, was actually a committed follower of the Warfield-Hodge view of total inerrancy. Kantzer would have been “clearly opposed to the Craig-Licona view of limited inerrancy.” He also reminds Craig that Packer, Sproul, and Geisler have all confirmed that Licona’s view of Mt 27 (which Craig also essentially holds) is not compatible at all with CSBI or CSBH. He concludes saying, “Thus evangelicalism is the rightful owner of unlimited inerrancy, and those professed evangelicals who modify it or limit it to redemptive matters are, at best, the rightful owners of the term Neo-Evangelical.”

Chapter eleven is by Farnell and is titled “Early Twentieth Century Challenges to Inerrancy.” Encouraging us to learn from history in order to not repeat its mistakes, Farnell compares what was happening in the early twentieth century (with the fundamentalist-modernist controversy) and what is happening here in the early twenty-first century (with the evangelical-neoevangelical controversy). The parallels seem uncanny. He explains how and why the The Fundamentals was produced and “left as a testimony by the faithful to the early twentieth-century church’s experience of the attack on orthodox Protestant beliefs, conducted aggressively by higher criticism, liberal theology, Catholicism. . . , socialism, Modernism, atheism, Christian Science, Mormonism, Millennial Dawn, Spiritualism, and evolutionism that had infiltrated its ranks and subsequently caused great damage within the church with regard to its vitality and theology. Above all, they left it as a warning to future generations in hopes of preventing a similar occurrence among God’s people in the future.” Farnell points out that after the divinity schools fell to modernism new schools like Westminster Theological Seminary, Dallas Theological Seminary, and Fuller Seminary were planted to serve as bastions of conservative, biblical doctrine, inerrancy, and the fundamentals of the faith.

In chapter twelve, Farnell picks up where he left off in chapter 11. He discusses the challenges (or crisis) in the twenty-first century caused largely by fundamentalist or evangelical scholars seeking the respect of mainline academia. Many of the young scholars were sent to Ivy League, British, or Continental European schools to earn their PhDs. Many schools began to hire professors who were from these schools that were dominated by theological liberalism. With them came the neo-orthodoxy of Karl Barth. He explains how Fuller Seminary drifted away from evangelical views about the Bible and became rather neo-evangelical. He discusses Ladd, Lindsell, Rogers, McKim, Woodbridge, Gundry, Barr, ICBI, ETS, Blomberg, Silva, Geisler, The Jesus Crisis, Bock, Webb, Osborne, The Jesus Quest, the third quest for the historical Jesus, Perrin, Ladd, Roach, Defending Inerrancy, Sparks, McCall, Thompson, Yarbrough, Linnemann, Gundry, more Blomberg, Dan Wallace, Bill Craig, Hagner, Ehrman, and more. This provides an excellent history which filled in many gaps for me. It shows that critical scholarship is still going today where it went in the past.

Chapter thirteen is titled “The Resurgence of Neo-Evangelicalism: Craig Blomberg’s Latest Book and the Future of Evangelical Theology.” Here William Roach provides a concise but helpful historical backdrop of the controversies over inerrancy. He is primarily critiquing Craig Blomberg’s book Can We Still Believe the Bible? But he also weaves in some other recent works by neo-evangelicals who advocate errantism. He corrects some inaccuracies and confirms that Blomberg is yet another scholar who is “now willing to move beyond the vision and legacy of classic evangelicalism and the ICBI.” In his critique of Blomberg’s ideas he also weaves in many other related bits with mastery of the subject matter.

In chapter fourteen Phil Fernandez describes how the battle for the Bible has begun again. He begins by saying, “This chapter is not meant to divide brothers in Christ. Rather, it is a call to honesty. Those who call themselves evangelicals must truly be evangelicals. . . . If we sign a doctrinal statement, we must actually believe what we affirmed in that statement. We should not have the liberty to redefine the doctrines addressed in that statement. . . . this chapter should not be understood as an attack on Christian brothers. Rather, it is an indictment on the present state of evangelical scholarship itself.” He explains how the battle for the Bible raged in the 1970s and how it led to the ICBI. He discusses the reason for Robert Gundry being asked to leave the ETS and how the ETS did not vote Clark Pinnock out. He also sees a revival of the battle for the Bible starting with Mike Licona in 2010. He discusses the problems of genre and historiography in a way that harmonizes well with the other chapters but which also remains distinct. One thing that stood out to me was the way Phil tied in the minimal facts case for the resurrection. He says, it “is a great way to defend the resurrection. But, we must never allow the minimal facts case to evolve into a minimal facts evangelicalism or a minimal facts New Testament scholarship.” He challenges the ETS to enforce and even enlarge their doctrinal statement.

Chapter fifteen considers the question of whether or not biblical inerrancy as a “litmus test” of evangelical orthodoxy. This was written by Christopher Haun in response to a blog post written by Daniel Wallace. Wallace had pointed out that Carl F. H. Henry remained averse to setting biblical inerrancy as the litmus test of orthodoxy. Haun attempts to show how Wallace is partially right and partially wrong. He clarifies Henry’s position using several quotes by Henry himself and some by Ronald Nash.

Farnell is asking “Can We Still Believe Critical Evangelical Scholars?” in chapter sixteen. He reminds us of how vibrant Christianity had been in the 18th and 19th centuries and then asks how so many churches and cathedrals are boarded up now. How did British and Scottish universities become spiritually dead? And why do American evangelicals still go there to get their PhDs?  He explains that the change was internal. He explains a few forces of change and talks about why things were different in the United States. One of the differences is that two wealthy laymen paid for a project that would produce the twelve volume set of The Fundamentals between 1910 and 1917. Three million of those volumes were distributed. As schools like Princeton succumbed to the forces of apostasy, schools like Westminster Theological Seminary, Dallas Theological Seminary, and Fuller Theological Seminary were started. He compares the similarities between the 20th and 21st century scenes and encourages us to learn the lessons of the past. He discusses some of the harmful ideas of Ladd, Blomberg, Hagner, and more.

In chapter seventeen Farnell discusses “The ‘Magic’ of Historical Criticism.” This is a 59 page essay.

In chapters 18 and 19, Farnell gives a “Critical Evaluation of Robert H. Gundry’s Westmont College Lecture, ‘Peter: False Disciple and Apostate according to Saint Matthew’”

In chapter 20 Geisler and Farnell provide “A Critical Review of Donald Hagner’s ‘Ten Guidelines for Evangelical Scholarship’”

Chapter 21. Geisler sets the record straight on “On Licona Muddying the Waters of the Chicago Statements of Biblical Inerrancy and Hermeneutics.”

 

Chapter 22. Geisler sets the record straight on “The Early Church Fathers and the Resurrection of the Saints in Matthew 27:51–54.”

Chapter 23. Geisler reviews Craig Blomberg’s book Can We Still Believe in the Bible? He shows how Blomberg’s views contradict, misunderstand, and attack the ICBI view on inerrancy. He responds to Blomberg’s Defense of Robert Gundry, Murray Harris, Mike Licona

Chapter 24 | ICBI Inerrancy Is Not for the Birds | Joseph Holden responds to the “current trend among evangelical New Testament scholars to utilize or approve of genre criticism (e.g., Craig Blomberg, Michael Licona, Darrell Bock, Michael Bird, Carlos Bovell, Kevin Vanhoozer, et al.) to dehistoricize the biblical text appears to stem from an aversion to the correspondence view of truth.”

Chapter 25. Contemporary Evangelical NT Genre Criticism Opening Pandora’s Box? Joseph M. Holden

Chapter 26 | Book Review: Craig Blomberg’s Can We Still Believe the Bible? |Joseph M. Holden

Chapter 27 | Book Review: The Lost World of Adam and Eve | Norman L. Geisler

Chapter 28 | An Exposition and Refutation of the Key Presuppositions of Contemporary Jesus Research | Phil Fernandes

Chapter 29 | Redating the Gospels | Phil Fernandes

Chapter 30 | Misinterpreting J. I. Packer on Inerrancy and Hermeneutics | William C. Roach and Norman L. Geisler

Chapter 31 | Can We Still Trust New Testament Professors? | Bob Wilkin

Chapter 32 | Christopher T. Haun explores the question of whether ancient Romans detected the influence of Roman historiography in Matthew 27:45–54 or not. He puts the theory that Roman historians influenced Matthew’s way of reporting history to the test by examining thirty case studies where ancient Romans referred to one or more of the events in Matthew 27:45–54. Did any of the ancients interpret these events less than literally? He also revisits the three case studies that Licona cited in The Resurrection of Jesus.

Epilogue | Historical Criticism vs. Grammatico-Historical: Quo Vadis Evangelicals? | F. David Farnell

Appendix: Statements on the Importance of Inerrancy from Prominent Christian Leaders

[1] Christopher T. Haun is a Master’s Degree candidate at Veritas Evangelical Seminary and an editorial associate at Bastion Books. This book review was written for the April 2016 issue of the Journal of the International Society of Christian Apologetics.

[2] To purchase at a 40% discount, use “inerrant” as a coupon code upon checkout at http://wipfandstock.com/vital-issues-in-the-inerrancy-debate.html. Also available at http://www.amazon.com/Vital-Issues-Inerrancy-Debate-Farnell/dp/149823724X

Considering Michael Licona’s Historiographical Approach


Considering Michael Licona’s Historiographical Approach

by Christopher Cone, Th.D, Ph.D
April 2012

[This article is reproduced and abridged here with permission.   Click here to read the full article on Dr. Cone’s blog and leave comments.]

In arguing for the historicity of the resurrection, Michael Licona attempts to compare five naturalistic theories of the resurrection (offering non-supernatural explanations for what happened to Jesus) with the theory that the resurrection was in fact historic.… However, I would argue that in his work there is a significant methodological flaw that undermines his case…. Licona does some excellent work here, and I hope his efforts serve as a springboard for other Biblical scholars to fill in the gaps left by his work. As an overall project – as a scholarly and objective presentation of the arguments for and against the historicity of Jesus’ resurrection, this work is worthy. Nonetheless, the methodological flaw is perhaps fatal to his case, and at least undermines the authority of his primary sources (the canonical Gospels). Further, it is worth noting that this methodological device assumed and employed by Licona is gaining in popularity and influence….

It is evident at this point that there will be some friction between Licona’s historiography and the idea of inerrancy. Whereas Licona’s historical method demands only a provisional understanding of truth, it would seem his Biblical theology would demand a very different approach. Where these two concepts collide, there is a decision to be made as to what interpretation of the data is to be preferred. This subtle tension has not –so- subtle results as Licona explains his interpretation of the Gospel data, and as he underscores his rationalistic preference for historiography over theology….

I don’t mention these passages to suggest doubt on his part; rather I think they are important as they betray a preference for historiography over and against the Biblical data as inspired. In other words, if I understand Licona’s case correctly, it seems he values first determining historicity, and then appreciating its doctrinal value. This order of priority has significant hermeneutic consequences, as we will see. The question arises: What if historicity cannot be determined beyond the immediate claims of a particular text? How this question is answered in Licona’s work underscores what I believe is the fundamental flaw in the method employed.

One such passage, described as “a strange little text,” for which there is no external historical verification is Matthew 27:52-53. This passage describes the bodily resurrection and post-resurrection ministries of saints in Jerusalem at the time of Christ’s death. Licona explains (away) this passage as follows: “Given the presence of phenomenological language used in a symbolic manner in both Jewish and Roman literature related to a major event such as the death of an emperor or the end of a reigning king or even a kingdom, the presence of ambiguity in the relevant text of Ignatius, and that so very little can be known about Thallus’s comment on the darkness…it seems to me that an understanding of the language of Matthew 27:52-53 as “special effects” with eschatological Jewish texts and thought in mind is most plausible.

Special effects. Since the events in these verses are historically unverifiable, their literal interpretation (as historical fact) is implausible, and consequently redefined as special effects. How does Licona arrive at this conclusion? … Very early on, he inserts a very pivotal statement: “There is somewhat of a consensus among contemporary scholars that the Gospels belong to the genre of Greco-Roman biography (bios).  Bioi offered the ancient biographer great flexibility for rearranging material and inventing speeches in order to communicate the teachings, philosophy, and political beliefs of the subject, and they often included legend. Because bios was a flexible genre, it is often difficult to determining where history ends and legend begins. And there it is.Bios is flexible. Some of it can be historical, other aspects can be mere special effects…..

To his credit Licona anticipates the question this begs. He notes, “If some or all of the phenomena reported at Jesus’ death are poetic devices, we may rightly ask whether Jesus’ resurrection is not more of the same.” He offers two brief arguments against that conclusion (no indication of early poetic interpretations, and no known early opponents of Christianity critiqued on the basis of misunderstanding poetry as history). Despite these two points, I believe the damage has been done. Burridge uses the Bios classification in the same way Philo utilized allegorical interpretation – to redeem the Scriptures from rationalistic critiques. By adopting the Bios theory, Licona is participating in genre override, which allows for explaining away difficult passages, via a menu approach to historicity in the Gospel events.

Admittedly, for a historian who adopts Licona’s historiographical presuppositions, Matthew 27:52-5 is problematic because (1) it sounds implausible, and (2) there is no external historical verification. To resolve the difficulty by changing a genre classification creates a far greater problem, precisely due to the hermeneutic implications Burridge identified. Such a hermeneutic move is useful for resolving isolated difficulties, but it is also useful for undermining the authority of the entire text. If it is implausible that people could be resurrected at the death of Christ, then it would seem equally implausible that Jesus should be the Son of God – even God Himself – and should be raised from the dead. As Licona admits, if any of the text is legend, it becomes difficult to know where the legend ends and the history begins. What he may view as history, I may view as legend, and he has made the case for my understanding-as-legend to be legitimate. And if the Gospel writers had the flexibility of inventing speeches, how can I have any certainty about what Jesus said? Sometimes “useful” can be the enemy of truth (e.g., Gen 3:6).
Why not view the Gospels not as Bios, which is so nebulous as to defy definition and certainty, and instead view them simply as historical narrative – which even Burridge admits is possible (at least if only by implication). After all, should Matthew be viewed as a totally different genre than Luke, who described his work as “the exact truth?” (asphaleia –certainty, Lk 1:4)? Why not take the writers at face value? Granted if we do so, we are stuck with these pesky resurrection narratives that we can’t historically verify – and which still look foolish to skeptics no matter our historiographical method.

At the time this article was written, Dr. Cone was serving as the President of Tyndale Theological Seminary & Biblical Institute and as pastor of Tyndale Bible Church.  His areas of focus are Bible exegesis and exposition, systematic theology, hermeneutics and theological method, epistemology, philosophy, apologetics and worldview, environmental ethics, conference speaking and classroom pedagogy, pastoral leadership, and executive leadership. For more on Dr. Cone click here. Cone-Pics1_021

A Critique of the Genre Interpretation of Matthew 27:51-53 in Dr. Michael Licona’s work, The Resurrection of Jesus


A Critique of the Genre Interpretation of Matthew 27:51-53 in Dr. Michael Licona’s work,
The Resurrection of Jesus

 

by Dr. F. David Farnell, Ph.D.
January 31, 2012

 

After examining the primary sources regarding the controversy, two essential factors may be noted:

First, Licona’s work exhibits many commendable items.  For instance, it presents a strong stance on the historical basis for Jesus’ bodily resurrection from the dead.  One can be encouraged that in light of historical criticism’s attack on the miraculous since Spinoza and the Enlightenment, Licona has maintained the historical, orthodox position of the church.

Second, unfortunately, while Licona’s work defends Jesus’ bodily resurrection ably, the assumption of genre hermeneutic known as apocalyptic or eschatological Jewish texts whereby Licona dismisses the historicity of Matthew 27:51-53 (and its recording of the resurrection of saints) results effectively in the complete evisceration and total negation of His strong defense of Jesus’ resurrection.

Licona labels it a “strange little text” (Resurrection, 548) and terms it “special effects” that have no historical basis (Resurrection, 552). His apparent concern also rests with only Matthew as mentioning the event.  He concludes that “Jewish eschatological texts and thought in mind” as “most plausible” in explaining it (Resurrection, 552).  He concludes that “It seems best to regard this difficult text in Matthew a poetic device added to communicate that the Son of God had died and that impending judgment awaited Israel” (p. 553).

This conclusion is subjective, arbitrary, hermeneutically quite unnecessary.  Nothing demands such a conclusion in the context or supports such a conclusion.

If the events in Matthew 27:51-53 are held that way, nothing—absolutely nothing— stops critics from applying a similar kind of logic to Jesus’ resurrection.  Licona’s logic here is self-defeating and undermines his entire work on defending the resurrection.

Several arguments prevail against Licona.  Many have already been mentioned.  So I will add only a few.

First, Licona appears to take other events in immediate context both BEFORE AND AFTER this passage as historical (Jesus crying out, veil of temple split, earthquake, the centurion crying out).  Merely because he finds these events “strange” is rather subjective.  His idea of “What were they [the resurrected saints] doing between Friday afternoon and early Sunday morning?” shows that an acute subjectivity reigns in Licona’s hermeneutical scheme.

Second, no literary signals exist to the readers that Matthew has switched from historical narration of the events surrounding the crucifixion.  The passage flows both before and after as a telling of the events with no abrupt disjuncture.  How would Matthew’s readers have recognized that the events, before and after, were historical in time-space but not the immediate passage?

How would Matthew’s readers have been able to distinguish the genre change from historical narrative to what Licona term’s “symbolic” based in eschatological Jewish texts.

 It is highly dubious that Matthew 27:51-53 or Revelation should be associated with Jewish Apocalyptic literature.  While Revelation may share some highly superficial characterstics, such as symbolism, it DOES NOT share the dualism, pessimism, determinism, pseudonymity or rewritten history transformed into prophecy that characterized such Jewish literature (see Leon Morris, Apocalyptic, 1972).

Licona’s decision for such a genre linkage has no substantial reason.  It is arbitrary.

Finally, since as Licona argues most of our historical knowledge is fragmentary, should not the passage be given the benefit as history.  NOTHING in the CONTEXT precludes its history and NOTHING in the context negates its history, except a subjective bias that the story is “strange.”  This is an existentialist interpretation of what something means “to me” (i.e. Licona).

I would lovingly ask Mike Licona to reconsider his position.  All of us have had times when we have reconsidered positions and changed as we grow in the faith and wisdom as Christians and in the love of the Lord Jesus.

Sincerely,

F. David Farnell, Ph.D.

Professor of New Testament

The Master’s Seminary

imgProf

More about Dr. Farnell here.

 

To see an index of other articles on the “Licona Controvery” please click here.

Copyright © 2012 NormanGeisler.net – All rights reserved

 

Setting the Record Straight on the Best Schools Interview with Dr. Michael Licona


Setting the Record Straight on the Best Schools Interview with Dr. Michael Licona

By Norman L. Geisler

Recently Mike Licona recorded an interview for theBestSchools.org(5/2/2012). There are many things in this interview which have serious implications for the ongoing inerrancy debate among evangelicals to which we have spoke more fully in our recent book, Defending Inerrancy (Baker, 2012; link). Being familiar with the circumstances and issues involved here, I feel obligated to comment on this interview.  The issue is simply too important to neglect.

  1. Among other passages (listed below in # 4), in his book on The Resurrection of Jesus [hereafter RJ], Licona denied the historicity of the raising of the saints in Matthew 27:51-53. Even after subsequently rethinking the matter, he still retains serious doubts about it. This is important for inerrantists since, as we shall see, to deny the historicity of this text is to deny its inerrancy (see # 3 below).

Contrary to Licona, there are many lines of evidence for the historicity of this text. Considered cumulatively, they place it beyond reasonable doubt that this passage is historical and not legendary, as Licona affirmed.  Here is a brief summary of the arguments for the historicity of this text:

(1) This passage is part of a historical record—the Gospel of Matthew.  Hence, as such, it too should be taken historically;

(2) Both the larger setting (the Gospel of Matthew) and the specific context (the crucifixion and resurrection narrative) demand the presumption of historicity for this narrative, unless there is strong evidence to the contrary in the text, its context, or in other Scripture—which there is not;

(3) This story manifests no literary signs of being poetic, apocalyptic, or legendary, such as those found in parables, poems, or other symbolic presentations;

(4) It has no indication of being a legendary embellishment, but it is a short, simple, straight-forward account in the exact style one expects in a brief historical narrative;

(5) The resurrection of these saints is presented as the result of the physical historical resurrection of Christ.  Contrary to Licona’s view, the passage states that these saints were resurrected only “after” Jesus was resurrected and as a result of it (Matt 27:53) since Jesus is the “firstfruits” of the dead (1Cor 15:20).  The tomb was initially opened as a result of the earthquake at the time of the crucifixion, but the saints were not raised until after Jesus’ resurrection (Mt. 27:53).  It makes no sense to claim that a legend emerged as the immediate result of Jesus’ physical resurrection;

(6) The record has the same pattern as the historical records of Jesus’ physical and historical resurrection: (a) there were dead bodies; (b) they were buried in a tomb; (c) they were raised to life again; (d) they came out of the tomb and left it empty; (e) they appeared to many witnesses;

(7) This text is connected to the preceding historical events surrounding the death of Christ by a repeated series of “and…and…and” etc;

(8) The preceding events are literal events, one of which is confirmed in two other Gospels, namely,  the temple veil being torn in two (Mt. 27:51 cf. Mk. 15:38; Lk.23:45).  (90)  As will be shown in the next point, from the earliest times—even during apostolic times—this text was taken literally and historically by the great Fathers of the Christian Church.

  1. 2. Strangely, Licona claims that “Matthew’s story of some saints raised at Jesus’ death has left people scratching their heads, from the early Church through modern scholarship.”  However, this is totally misleading since one is hard pressed to find any orthodox scholar in early or later pre-modern church history who denied the historicity of this passage.  Indeed, from the earliest times it was considered historical. Ignatius of Antioch from the first century (c. A. D. 35-107), a contemporary of the apostle John, referred to the resurrection of these saints as a historical event (Epistles to the Trallians, chap. 8 cf. Epistle to the Magnesians, chap. 9).  Irenaeus (2nd) who knew Polycarp, a disciple of the apostle John (Fragment 28) and even Origenin the third century (Against Celsus, Book II, chap 33), who had a strong propensity to allegorize, considered Matthew 27 to be a literal raising of these saints from the graves. St. Jerome (4th cent.), and Thomas Aquinas(13th cent.) also held to its historicity (see Thomas Aquinas, Catena Aurea [Commentary According to St. Matthew], vol. 1, 963-964).  So did the reformer John Calvin (see John Calvin’s New Testament Commentaries, vol. 3, 211-212), and many others.  So, there is a virtual unbroken line from apostolic times through the early and medieval fathers to modern times for the historicity of the Matthew 27:51-52 resurrection of the saints.  So, the relatively few and late contemporary scholars who deny the historicity of this text must buck the full weight of the great Fathers of the Christian Church on this issue.
  1. Licona claims that his view is consistent with inerrancy—even with the ICBI (International Council on Biblical Inerrancy) view of inerrancy.However, this is clearly not the case for inerrancy involves the historicity of the Gospel narrative.  Consider the following ICBI citations:  Article 12:We affirm that Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit. We deny that Biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes, exclusive of assertions in the fields of history and science.” Article 9:We affirm that inspiration… guaranteed true and trustworthy utterance on all matters of which the Biblical authors were moved to speak and write.  Article 18:We affirm that the text of Scripture is to be interpreted by grammatico-historical exegesis, taking account of its literary forms and devices [like figures of speech], and that Scripture is to interpret Scripture. We deny the legitimacy of any treatment of the text or quest for sources lying behind it that leads to relativizing, dehistoricizing, or discounting its teaching, or rejecting its claims to authorship.”  In addition, selections from the official ICBI commentary titled Explaining Inerrancyconfirm it. Article 12: “Though the Bible is indeed redemptive history, it is also redemptive history, and this means that the acts of salvation wrought by God actually occurred in the space-time world.… All the claims of the Bible must correspond with reality, whether that reality is historical, factual or spiritual. By biblical standards truth and error is meant the view used both in the Bible and in everyday life, viz., a correspondence view of truth.” Article 18:When the quest for sources produces adehistoricizing of the Bible…it has trespassed beyond its proper limits. Another official ICBI commentary on Explaining Hermeneutics declares (in EH Article 13): “We deny that generic categories which negate historicity may rightly be imposed on biblical narratives which present themselves as factual.  Some, for instance, take Adam to be a myth, whereas in Scripture he is presented as a real person.  Others take Jonah to be an allegory when he is presented as a historical person and [is] so referred to by Christ.”  This makes it unmistakably clear that myths, legends, and embellishments, such as Licona allows in the Gospels, are not part of  the ICBI view of an inerrant (wholly truthful) book such as the Bible.
  1. Also, Licona does not challenge the interviewer who said, “Norman Geisler accused you of denying biblical inerrancy for your interpretation of a few verses in Matthew 27. As a result, you resigned your appointment with the North American Mission Board and left Southern Evangelical Seminary.”  First of all, if the Bible errs on even one verse, it is a denial of inerrancy.  For if it is the inerrant Word of God, then it cannot err even once—for God cannot err (Titus 1:2; Heb. 6:18; Jn. 17:17).  Furthermore, it was not just a few verses in Matthew but Licona’s denying the historicity of many places in the Gospels that warrants the charge of denying the ICBI view on inerrancy.  Consider the following denials or doubts about the historicity of events in the Gospels stated by Licona: (1) A denial of the physical resurrection of the saints in Matthew 27:51-54 (RJ, 548-553); (2) Doubting the historicity of the mob falling backward at Jesus’ claim “I am he” in John 18:4-6 (RJ, 306, note 114); (3) A denial of the historicity of the angels at the tomb recorded in all four Gospels (Mt. 28:2-7; Mk. 16:5-7; Lk. 24:4-7; Jn. 20:11-14) (RJ, 185-186); (4) The claim that the Gospel genre is Greco-Roman biography which he says is a “flexible genre” in which “it is often difficult to determine where history ends and legend begins” (RJ, 34);

(5) In a debate with Bart Erhman at Southern Evangelical Seminary in the Spring of 2009 that Licona asserted concerning the day Jesus was crucified that: “I think that John probably altered the day in order for a theological—to make a theological point there.  But that does not mean that Jesus wasn’t crucified.”  However, it does mean that Licona believes that text is in error! This is a flat denial of the inerrancy of Scripture!

Further, it is misleading to leave the interviewer’s statement stand uncorrected that Licona simply “left Southern Evangelical Seminary.” The truth of the matter is that after the faculty examined his views personally, they voted to no longer have him listed as a faculty member and to dissolve his position.  Thereupon, Licona picture and position were removed from the SES faculty on their web site. After they examined Licona, one faculty member who questioned him declared, “His view is worse than I thought.”

  1. Licona also casts doubt on the resurrection of the saints in Matthew 27 by asking: “Why is Matthew the only one to report it?” But we may ask in response: How many times does something have to be mentioned in a historical Gospel record for it to be historically true?  And since Licona claims to believe in the divine inspiration of Scripture, then we may ask how many times does God have to say it for it to be true? Many events are mentioned only once in the Gospels, such as Jesus’ sermon to Nicodemus (Jn. 3); His encounter with the woman at the well (Jn. 4); the story of Zacchaeus (Lk. 19), the visit of the wise men (Mt. 2), the healing of the invalid (Jn. 5), the raising of Lazarus from the dead (Jn. 11), the coin in the mouth of the fish (Mt. 17:27), and may other events. Shall we reject all of these too?
  1. Licona claims that “If these saints [of Mt. 27] were raised with resurrection bodies, then Matthew contradicts Paul who wrote that Jesus was the first to have been raised with a resurrection body (1 Cor. 15:20).” However, this is a misinterpretation of Matthew 27 which says that the saints were not resurrected until after Jesus was. The doors of these tombs were “opened” when Jesus died (Mt. 27:52), but the bodies only came “out of the tombs after his [Jesus’] resurrection” (Mt. 27:53, emphasis added).  See the excellent article on this point by John Wenham titled “When Were the Saints Raised” (JTS 32 (1981: 150-152).  Furthermore, even if these saints were raised prior to Jesus’ resurrection it is still a historical event since Jesus raised Lazarus before His resurrection (Jn. 11).  In this case these saints would have received their same mortal bodies as Lazarus did and, hence, would not have been part of “the firstfruits” of the resurrection in an immortal resurrection body (1 Cor. 15:20) but would have eventually died again.
  1. Lacking biblical (see #1) and historic Christian support (see # 2) for denying the historicity of the account in Matthew 27 of the resurrection of the saints, Licona identifies his source as a noted contemporary New Testament scholar, Richard Burridge. From him he acquired the belief that the Gospels are a Greco-Roman genre which allows legends in the text [RJ, 34, 202-203]. This influence in manifested in the denial or doubting of the historicity of many Gospel events (see # 3).  Licona wrote, “As I had been reading through the Greco-Roman and Jewish literature of the period, I found numerous examples of similar reports of phenomena that were connected to historical events having a huge amount of significance. In one case, Virgil lists 16 phenomena related to the death of Julius Caesar in what is certainly a poetic genre.” But since when do extra-biblical legendary accounts become hermeneutically definitive in determining the historicity of a Gospel narrative?

The ICBI framers (with which Licona claims to agree) spoke to this very point in Explaining Hermeneutics, declaring (in EH Article 13): “We deny that generic categories which negate historicity may rightly be imposed on biblical narratives which present themselves as factual.” And Article 18:We affirm that the text of Scripture is to be interpreted by grammatico-historical exegesis, taking account of its literary forms and devices, and that Scripture is to interpret Scripture.”  Nowhere is it stated that part of the historical-grammatical method of interpreting the Bible is that extra-scriptural texts are to be used to interpret scripture.  So, again, Licona’s view is contrary to the ICBI understanding of inerrancy.  As a matter of fact, as a framer of these statements I can assure the readers that one person we had in mind was Robert Gundry who, like Licona, had denied the historicity of sections of Matthew by appeal to extra-biblical stories to do so.

  1. Licona claims, “I immersed myself in literature written by philosophers of history and professional historians on the nature of historical knowledge…” and admits being “obsessed with my [his] research.” Yet he does not seem to be aware of the degree to which he was poisoned by his baptism into Greco-Roman literature which penetrated his mind by unbiblical presuppositions which are manifest in the skeptical conclusions he came to about many Gospel events (see # 4). He claims, “I subjected a variety of hypotheses to strictly controlled historical method in a more comprehensive manner than has been previously offered.” However, he does not seem to realize that this “new historiographical approach” (as he calls it in the subtitle of his book onThe Resurrection of Jesus) actually undermines evangelical beliefs about the complete historicity of the Gospels.
  1. Licona also mentions the strong influence Gary Habermas was on him and that they became close friends. Indeed, he refers here and elsewhere to the advice given to him by a close friend not to engage in dialog with me on this matter.  However, Habermas’s view on inerrancy   straddles both sides of the fence.  It is for this that he was let go from the Faculty of Veritas Evangelical Seminary, namely, “It was “…because of your own view of inerrancy that was contrary to the Veritas Seminary doctrinal statement on inerrancy. That is, your view accepts: the belief that inerrancy is consistent with the view that rejects Gospel narratives as completely historical (angels at the tomb, falling down of those seizing Jesus, and resurrection of saints)….” (VES Letter from the president, 11/21/11).

On the one hand, Habermas does not agree with Licona’s view that the Matthew 27 raising of the saints is unhistorical. On the other hand, Habermas defends Licona’s view as orthodox.  Habermas wrote, “In my opinion, Mike Licona doesn’t at all deny inerrancy by his interpretation of Matthew 27:52-53,” saying, “Evangelicals regularly allow for all sorts of similar moves where particular texts are taken other than literally, whether it is the old earth/young earth discussions of the word ‘day’ in Genesis 1, …angels on Jesus’ Olivet Discourse, or [whether] the signs in the sun, moon and so on were fulfilled literally on Pentecost.”  In response, it should be pointed out that first of all that no evangelical, using the historical-grammatical hermeneutic denies the historicity of Genesis, however long he considers the “days” of Genesis chapter one to be.  Second, both old-earth inerrantists, as well as young-earthers, affirm the historicity of Genesis. Third, no orthodox theologians, let alone an inerrantist, that Habermas claims to be, denies there will be a literal second coming of Christ.  So, at best Habermas’s comments turn out to be irrelevant to the issue of the historicity of the Matthew 27 text and, at worst, a diversion of the issue.  Fourth, Habermas informed me that he voted to exclude Gundry from ETS (1983) for holding a similar view that dehistoricized parts of the Gospel record. Assuming he voted in good conscience, shouldn’t he feel the same way about his friend, Mike Licona’s view?  Or is he is allowing fraternity to trump orthodoxy?

  1. Licona refers to leaving a position he loved with the Southern Baptist Convention (SBC) at their North American Mission Board (NAMB). But he fails to mention that before he resigned he flew across the country and tried to convince a key SBC leader that his views were orthodox. After failing to convince him by arguments similar to those given by Habermas (in #9 above), he knew that his days were numbered in the SBC and resigned. As one SBC leader told me, “this is the very thing we fought against in the Southern Baptist convention, and so many suffered so greatly in the process.”  Thus, he hoped that Licona would “no longer continue to bring that kind of trouble into Southern Baptist life.” (Letter of August, 2011).
  2. Licona insists that dehistoricizing a Gospel narrative is not really different from using figures of speech. He wrote, “It’s much like we might say that the events of [September] 9-11 were ‘earth shaking’ or that ‘it rained cats and dogs.’” However, this is a false analogy.  For figures of speech can be, and often are, used of literal events.  The Bible speaks of putting “chains” on Satan to bind him (Rev. 20), but this should not be used to deny the real literal existence of Satan.  It also speaks of God having arms and even eyes (Heb. 4:13), but yet He is pure Spirit (Jn. 4:24).  Yet behind these figures of speech there is a literal reality.
  1. Licona unfairly stereotypes those who oppose his denial of the historicity of certain Gospel events. He caricaturizes them as “ultraconservatives who have what I regard as an overly wooden view of the doctrine of biblical inerrancy accused me of dehistoricizing the biblical text because I didn’t believe it because of its supernatural nature.”  But this is clearly not the case. If it were, then virtually all the great orthodox commentators in the history of the Christian Church up to and through the Reformation were “ultraconservatives” with an “overly wooden view of the doctrine of biblical inerrancy” have been guilty! (see John Hannah, Inerrancy and the Church). Further, the nearly 300 contemporary ICBI scholars would also guilty of the same.  It does not seem to occur to Licona that perhaps it is the few contemporary scholars (in comparison to the whole history of Christianity) that follow Greco-Roman legends who are wrong.
  1. Licona relies on a misuse of the hermeneutical principle of looking for the “intention” of the author to determine the true meaning of a text. He affirmed, “The matter for me was whether Matthew had intended for his readers to think that some saints had actually been raised” (emphasis added).  This ambiguous term “intention” can mean unexpressed intention orexpressed intention.  But there is no way to determine the New Testament author’s unexpressed intention.  And his expressed intention in the text of Matthew 27 clearly indicates that Matthew intended it to be taken literally and historically for many reasons (given in #1).   In short, the meaning of a text is discovered by examining the text in its context.  But both the immediate and more remote contexts indicated this text should be taken literally (see #1 above).  For it is written in the same historical fashion as Christ’s crucifixion and resurrection.  One thing is certain: the intention of a biblical author is not found in Greco-Roman authors, but in the Bible itself. The Bible is still the best interpreter of the Bible.
  1. Licona uses a false analogy to justify his position, claiming that “Many early Christian males castrated themselves after misinterpreting Jesus’ teaching about some making themselves eunuchs for the sake of God’s kingdom (Matthew 19:12).” First of all, the issue at hand is whether the passage in Matthew 27 is historical, not whether it has figures of speech in another passage should be taken literally. Second, the context in Matthew 19 and the rest of Scripture would indicate that Jesus was using a figure of speech when he spoke of making oneself a “eunuch” for the kingdom.  The immediate context is about whether or not someone should marry (Mt. 19:10), not whether they should mutilate their bodies so that they could not marry. Further, the rest of Scripture indicates that we should not mutilate our bodies which embody the image of God (Gen. 1:27; Jas. 3:9), but should respect and care for them (Eph. 5:29).
  1. Licona passes over one of the most crucial objections to his view with only brief comments, namely, the objection that “one might attempt—as many already have—to make the same move with Jesus’ resurrection.” But the brief treatment in his book does not exonerate his view from the charge.For if the resurrection of the saints in Matthew 27 which was a result of Jesus resurrection is taken as legendary, then does this not undermine confidence that Jesus’ resurrection is historical. As noted Southern Baptist scholar Dr. Al Mohler put it on his web site: “Licona has handed the enemies of the resurrection of Jesus Christ a powerful weapon — the concession that some of the material reported by Matthew in the very chapter in which he reports the resurrection of Christ simply did not happen and should be understood as merely ‘poetic device’ and ‘special effects’… (emphasis added).”
  1. Licona engages in a case of special pleading when he claims that “Most of the highly respected evangelical scholars sided with me in the controversy.” First of all, opponents of his view could easily say the same thing. It all depends on who is choosing the test group and on what grounds. Second, a survey of thousands of Christian leaders and laypersons which I took shows that some 76 percent did not agree with Licona’s view. Further many scholars who disagree with Licona are presented on my web site (http://normangeisler.net/). Third, Licona himself acknowledged that even of those who believed his view was not unorthodox, nevertheless, “Many did not agree with the interpretation of Matthew’s raised saints I proposed.”  Fourth, as shown above, denying the historicity of this text is contrary to the vast majority of the great teachers of the Christian church up to modern times (see #2 above).
  1. Licona boasts of his successful debates with many noted unbelieversusing his “new historiographical approach.”  Yet I was told by some persons friendly to Licona view who were present at the Bart Ehrman debate that they believed that Licona had lost the debate. After the event, one father told me that he was informed by his son who heard the debate that he did not want to go to church any more!  Indeed, as we have seen, Licona’s views actually opens the doors to skepticism about the Gospel records by claiming the Gospels are Greco-Roman genre which he affirms is a “flexible genre” in which “it is often difficult to determine where history ends and legend begins” (RJ, 34).
  1. Licona downplays the Southern Baptist reaction to his deviant view, saying, “I remain persona non grata with some SBC entities and that’s unfortunate…. I’ve never regarded Southern Baptists as the only true evangelical Christians.” However, the truth of the matter is that both inside and outside the SBC there are hundreds, even thousands, who believe Licona’s view is contrary to the ICBI understanding of inerrancy which was also adopted by the ETS (the largest group of scholars in the world confessing inerrancy). The truth is that the leaders of most SBC seminaries do not believe his view on this matter is orthodox.  Many, like Paige Patterson and Al Moher have spoken out against it in print.  Another SBC president wrote me, saying, he would never hire Licona.  Still another SBC president agreed with the International Society of Christian Apologetics (seewww.ISCA–Apologetics.org) that his view was not consistent with the ICBI view on inerrancy.  The board of the largest SBC linked School, Liberty University, decided not to give Licona a faculty position, even though some long-time Licona friends on staff were pushing for it.  The faculty of a non-SBC school, Southern Evangelical Seminary, voted to exclude Licona from their staff, and his picture and position were dropped from their catalog.  The list goes on.
  1. Strangely, Licona complained about critics of his view: “I’ve been very disappointed to see the ungodly behavior of a few of my detractors. The theological bullying, the termination and internal intimidation put on a few professors in SBC…all this revealed the underbelly of fundamentalism.” The truth is that name-calling, such as this, has no place in a scholarly dialog. All of those I know (many of whom are identified above) who disagree with Licona’s view are sincere, dedicated scholars who desire to preserve the orthodoxy of the Christian church against deviant view such as Licona’s. Calling their defense of the Faith an act of “bullying” diminishes their critic, not them.  Indeed, calling ones opponent a “tar baby” (which Licona does) and labeling their actions as “ungodly behavior” is a classic example of how not to defend one’s view against its critics.  What is more, while Licona condemned the use of the internet to present scholarly critiques of his view as a “circus,” he refused to condemn an offensive YouTube cartoon produced by his son-in-law and a friend who falsely caricatured a scholarly critique of his view.  The video wrongly claims that we said Licona had “sinned.”  No such statement was ever made.  Further, producing cartoon caricatures portraying a critic of his view as a “Scrooge” may reflect creativity, but it is no substitute for orthodoxy.  Even Southern Evangelical Seminary, where Licona was once a faculty member before his dismissal, condemned this approach in a letter from “the office of the president,” saying, “We believe this video was totally unnecessary and is in extremely poor taste” (12/9/2011).  One influential alumnus wrote the school, saying, “It was immature, inappropriate and distasteful” and recommended that “whoever made this video needs to pull it down and apologize for doing it” (12/21/2011). The former president of the SES student body declared: “I’ll be honest that video was outright slander and worthy of punishment. I was quite angry after watching it” (Letter 12/17/2011).  Further, when asked to apologize for claiming on the internet that this kind of slam was appropriate, Licona refused to do so.
  1. One is shocked to hear Licona claim that the inerrancy of Scripture debate here described is only “splitting hairs” and is not really an “essential” doctrine. He wrote, “So, I also didn’t want to spend my time splitting hairs over an interpretation that, in my opinion, doesn’t have any bearing on the essentials.  He wrote, “I do not regard the doctrine of biblical inerrancy to be foundational to the Christian faith”! (emphasis added).  If he means by this that a person could be saved without believing in inerrancy, then there is no problem.  There are saved people who do not believe in inerrancy. However, without an inerrant Bible we would have no divinely authoritative basis for our salvation.  The doctrine of inerrancy (the total truthfulness of the Bible) is foundational to every other doctrine of the Christian Faith. For every other foundational doctrine (like the deity of Christ, His death and resurrection) are based on the Scriptures. And if the Bible is not divinely authoritative (and thereby, inerrant), then we would have no divinely authoritative basis for believing any other fundamental doctrine of Scripture based on it. In this sense, the inerrancy of Scripture is the fundamental of the fundamentals.  And if the fundamental of the fundamental is not fundamental, then what is fundamental?  The answer is fundamentally nothing.  Of course, Jesus’ death and resurrection could be true without there being an inerrant Bible.  However, with the Bible we don’t have a divinely authoritative basis for believing that these other doctrines are true. So, contrary to Licona’s claim, the doctrine of biblical inerrancy is epistemologically foundational to the Christian Faith (see Geisler and Rhodes,Conviction without Compromise, chap. 16).
  1. Licona demeans most SBC inerrantists as “an ultraconservative wing that would like to pull the denomination back into fundamentalism where people are told, we know the answers. ‘Don’t question me. Just get back in line and follow me. I’m protecting the Church’.” However, I don’t think that’s where the majority of SBC church members or even SBC professors are.” Besides being false about both the number and nature of Southern Baptists, this is a demeaning way to characterize those who are sincerely and earnestly trying to preserve the orthodoxy and vitality of one of the largest Protestant denominations in the world! As a non SBC scholar, I have the greatest respect for the Sothern Baptist leaders who championed the inerrancy cause. It was historic.  It reversed the course of history on a major doctrinal declension. They all deserve bronze plaques in Nashville and some (like Paige Patterson) deserve a statue.  Ironically, some of the names whom Licona drops as SBC leaders whom he respects actually disagree with his view on inerrancy and one of them told me in a letter that he would never hire Licona at his school.
  2. Speaking of “The Chicago Statement on Biblical Inerrancy [which] defines it most exhaustively,” Licona claims, “But even those who helped compose it aren’t in complete agreement about its meaning. I continue to be a biblical inerrantist and subscribe to both the Lausanne Covenant and the Chicago Statement.” However, this claim by Licona is flatly false. There are only three living framers of the ICBI statements (J. I. Packer, R.C. Sproul, and myself), and we all agree that Licona’s views are not compatible with the ICBI statements (see # 3).  What Licona does to the ICBI statements is typical of what many of his peers do with the New Testament, namely, they read their meaning into it (eisegesis) rather than reading the framer’s view out of it (exegesis).  Indeed, Licona is so bold as to affirm that those of us who are living ICBI framers do not properly understand the statements we framed!  No wonder they misinterpret the New Testament. If Washington, Madison, and Jefferson were here today, by this same logic they would no doubt say to them that they did not properly understand The Declaration of Independence!
  1. Licona also misunderstands and mischaracterizes the historical-grammatical interpretation of the Bible as the belief that “everything in the Bible should be interpreted literally. For example, I don’t think that Jesus’ teaching on lust meant that guys should actually gouge out their eyes if they struggle with it (Matthew 5:28-29).” However, no sophisticated proponent of the historical-grammatical interpretation of the Bible (which ICBI affirms) denies there are symbols and figures of speech in the Bible, and gouging out one’s eyes is certainly one. The ICBI statement affirms clearly that “Scripture is to be interpreted by grammatico-historical exegesis, taking account of its literary forms and devices” (Article XVIII cf. Article XIII). But even symbols and figures of speech have literal referents, as indicated above (in #12).But allowing for figures of speech within a text (like “asleep” for dead in Matthew 27) does not mean it was not referring to a literal dead body that was subsequently literally raised from the dead as a result of Jesus’ literal death and resurrection.
  2. Licona still refuses to retract his aberrant view on the Matthew 27 saints and other passages (see #4). He said, “The controversy forced me to dig deeper and I have since modified my position to one of uncertainty pertaining to how Matthew intended the saints raised at Jesus’ death to be interpreted.” However, there are several problems with this response.  First, it falls short of a retraction.  Second, Licona has not rejected the theological method (the use of Greco-Roman biography which allows for legends in the NT text) which led him to his unorthodox conclusion on Matthew 27.  Finally, this was only one of many texts which Licona’s method led him to doubt the historicity of many Gospel events (see # 4).  He has not retracted his views on any of these issues to date.
  1. Licona contends that his view is just a matter of interpretation, not a matter of inerrancy. Thus, he believes that one can hold different interpretations of this Matthew 27 text (and others) without denying its inerrancy.  However, this is a false disjunction of interpretation from inerrancy for several reasons.

First, there is only a formal distinction between interpretation and inerrancy, not a total disjunction.  Otherwise, biblical inerrancy is an empty vacuous claim that the whole Bible is truth without making a claim that anything in it is actually true.

Second, Licona’s bifurcation of interpretation and inerrancy would mean that even a totally allegorical method which spiritualizes away every literal truth of the Bible (including the death and resurrection of Christ) could be held without denying inerrancy. This means that if Mary Baker Eddy or her Christian Science followers claimed to hold the complete inerrancy of whatever the Bible teaches and yet, as they do, deny the literal truth of the death and resurrection of Christ, the existence of matter, evil, and hell, nevertheless, they could not be thereby be rightly charged with denying the inerrancy of the Bible!

Third, such a disjunction of interpretation from inerrancy as Licona makes is contrary to the nature of truth itself. For truth is what corresponds to reality. ICBI clearly defines truth as “what corresponds to reality,” affirming that “all the claims of the Bible must correspond with reality, whether that reality is historical, factual or spiritual” (R. C. Sproul, Explaining Inerrancy, 41).  But, if Licona’s claim is valid, then there is no reality to which the claim that “the Bible is completely true” actually corresponds.

Fourth, even granting the obvious claim that the Bible must be interpreted in order to understand its meaning, this does not imply, as Licona claims, that hermeneutical methods are inerrancy-neutral. For there are hermeneutical presuppositions that are contrary to an evangelical view of inerrancy.  For example, a total allegorical method like that of Christian Science is not compatible with an evangelical view of what is meant when one claims the Bible is completely true.  This is why the famous ICBI “Chicago Statement” on biblical inerrancy includes Article XVIII says “We affirm that the text of Scripture is to be interpreted by grammatical-historical exegesis….”  In short, any method of interpreting Scripture that does not use the literal, historical-grammatical method is inconsistent with inerrancy.  This means that any other method, like an allegorical method, is incompatible with an evangelical view of inerrancy.

Fifth, the historical-grammatical method does not approach the Bible with a historically neutral stance.  After all, it is not called the “literal” method for nothing.  It assumes there is a sensus literalis (literal sense) to Scripture.   In short, it assumes that a text should be taken literally unless there are good grounds in the text and/or in the context to take it otherwise.  As a matter of fact, we cannot even know a non-literal (e.g., allegorical or poetic) sense unless we know what is literally true.  So, when Jesus said, “I am the vine” this should not be taken literally because we know what a literal vine is, and we know that Jesus is not one.

Sixth, the ICBI inerrancy statement against “dehistoricizing” a biblical narrative presupposes its historicity. Contrary to Licona, biblical inerrantists do not approach a biblical narrative with a history-neutral presupposition (Article XVIII).  Indeed, neither do common persons reading road signs or newspapers approach them in a literal-free manner.  We approach almost everything in life with the presumption that it is literally true, unless there is good reason in the text or context to do otherwise.

Seventh, what is more, Licona’s “new” approach rejects another venerable hermeneutical principle expressed by ICBI when it insists that “Scripture is to interpret Scripture” (Article XVIII, emphasis added).  For Licona insists that extra-biblical data (e.g., Greco-Roman legends) can be used to interpret Scripture.  He wrote, “There is somewhat of a consensus among contemporary scholars that the Gospels belong to the genre of Greco-Roman biography” which, he adds, “often included legend” that is a “flexible genre” in which “it is often difficult to determine where history ends and legend begins” (Licona, RJ, 34).  But the Greco-Roman use of legend mixed with history is not a suitable model for interpreting a biblical narrative.

One ICBI framer summarized the issue well: “Inspiration without inerrancy is an empty term. Inerrancy without inspiration is unthinkable. The two are inseparably related. They may be distinguished but not separated. So it is with hermeneutics. We can easily distinguish between the inspiration and interpretation of the Bible, but we cannot separate them. Anyone can confess a high view of the nature of Scripture but the ultimate test of one’s view of Scripture is found in his method of interpreting it. A person’s hermeneutic reveals his view of Scripture more clearly than does an exposition of his view” (R. C. Sproul, “Biblical Interpretation and The Analogy of Faith” in Inerrancy and Common Sense, ed. by Roger R. Nicole, 134, emphasis added).  Indeed, ICBI insisted that the historical-grammatical method of interpreting Scripture was part of its understanding of biblical inerrancy.

Some Important Concluding Comments

First, inerrancy remains a watershed issue among evangelicals.  It is foundational to all that we believe.  A Bible with an error in it of any kind cannot be a divinely authoritative book.  Hence, undermining the inerrancy of the Bible by allowing for legends in the Gospels (as Licona does) is a serious doctrinal deviation.

Second, the ICBI statement on inerrancy is still the most significant one in the last century for many reasons: (1)  It was produced by the largest number of scholars cutting across national and denominational lines; (2) It has been accepted by the largest group of evangelical scholars, the Evangelical Theological Society (ETS) as a guide in interpreting the meaning of inerrancy; (3) The ETS society, by an overwhelming vote of 70%, asked Robert Gundry to resign because he had (like Licona) rejected the historicity of parts of the Gospel record.

Third, as shown above, Licona’s views are contrary to those of the ICBI.  This means that they stand contrary to those adopted by the largest group of evangelical scholars in the world. Further, to approve of Licona’s denial of sections of the Gospel record would in effect reverse the Gundry decision and open the flood gates of evangelicals to more liberal New Testament scholars who do not really believe in unlimited inerrancy in the tradition of the great early fathers and teachers of the Christian church, B.  B. Warfield, the framers of the ETS, and the framers of ICBI, and of the Southern Baptist resurgence, all of which in turn stand in continuity with the orthodox view of Scripture down through the centuries.  In effect, approving of Licona’s deviant views on Scripture would reverse the course of evangelical history down through the centuries.  This we cannot allow.  Here we must stand.  We can do no other.

 

The Chicago Statement on Biblical Inerrancy:http://library.dts.edu/Pages/TL/Special/ICBI_1.pdf

The Chicago Statement on Biblical Hermeneutics:http://library.dts.edu/Pages/TL/Special/ICBI_2.pdf

For an official ICBI commentary by Dr. R. C. Sproul on CSBI and a commentary by Dr. N. L. Geisler on CSBH, see Explaining Biblical Inerrancy at http://bastionbooks.com.

 

 

Licona’s Denial of Inerrancy: The List Grows


Licona’s Denial of Inerrancy: The List Grows

By Norman L. Geisler (12/22/2011)

  Licona’s Denial of the Historicity of New Testament Texts

Previous articles on my web site (www.normangeisler.com) have listed the many ways Mike Licona has denied the International Council on Biblical Inerrancy (ICBI) view of unlimited inerrancy.  They include:

  • A denial of the physical resurrection of the saints in Matthew 27:51-54 (The Resurrection of Jesus [RJ], 548-553).
  • The denial of the historicity of the mob falling backward at Jesus claim “I am he” in John 18:4-6 (RJ, 306, note 114).
  • A denial of the historicity of the angels at the tomb recorded in all four Gospels (Mt. 28:2-7; Mk. 16:5-7; Lk. 24:4-7; Jn. 20:11-14) (RJ, 185-186).
  • The claim that the Gospel genre is Greco-Roman biography which he says is a “flexible genre” in which “it is often difficult to determine where history ends and legend begins” (RJ, 34).

Now it has come to our attention that in a debate with Bart Erhman at Southern Evangelical Seminary in the Spring of 2009 that Licona asserted concerning the day Jesus was crucified that: “I think that John probably altered the day in order for a theological—to make a theological point there.  But that does not mean that Jesus wasn’t crucified.”  However, it does mean that the Licona believes that text is in error!  This is a flat denial of the inerrancy of Scripture!

            In short, the issue is not a single text or event.  It involves a denial of the historicity and inerrancy of a series of events in all four Gospels and the acceptance of a method of interpretation that casts doubt on other events in the Gospels.  And the denial of at least one event (Mt. 27) occurred in direct connection to the resurrection of Christ and as a result of it.  So, in the process of offering a noble attempt to defend the resurrection, Licona not only denies the inerrancy of the NT test but he cast doubt on the historicity of many events in it.

 

 A Response by Licona

 In response to Licona’s denial of the historicity of parts of the New Testament, we offered “Ten Reasons” why the Matthew 27 text should be taken as historical.  To date, Licona has not responded to most of these arguments.  Instead, his Evangelical Philosophical Society (EPS) paper speaks of someone “bullying” him around, of my having “a cow” over his view, of engaging in a “circus” on the internet, and of “targeting” him and “taking actions against me [Licona].” He speaks of his critics as “going on a rampage against a brother or sister in Christ.” He adds, “no wild beasts are such dangerous enemies to man as Christians are to one another.”  This is unfortunate language in any context, let alone in a so-called “scholarly” one as the EPS.  Such statements may engender pity, but they do not further the cause of orthodoxy.  And they have the effect of impugning the character of those who sincerely critique what they believe to be unorthodox views. If we have come to the point where one cannot critique a position that he believes is contrary to the historic orthodox view without being considered a “bully,” then we have already given up our commitment to orthodoxy in principle.

First, in spite of the fact that Licona condemned the use of the internet for these kinds of discussions, he and his son-in-law and friends have flooded the internet with their attacks of our defense of the ICBI view on inerrancy.  This includes web sites, blogs, and even YouTube cartoon videos.  It is clearly inconsistent to make a massive use of the internet to defend his view when those who use it to put serious scholarly articles on their web site are condemned for doing so.

 

Second, Licona did give one “scholarly” presentation in defense of his view and that was at the Evangelical Philosophical Society (EPS) in November 2011.  But even it was riddled with ridicule on his critics, using ad hominem attacks, saying, that he has been “bullied” or undergone “hermeneutical water boarding,” along with making misleading statements about J. I. Packer’s view and about his dismissal from the Southern Evangelical Seminary Faculty.

 

Third, while Licona condemns the use of the internet to present scholarly critiques of his view as a “circus,” he refused to condemn an offensive YouTube cartoon produced by his son-in-law and friend who falsely caricaturing scholarly critiques of his view and wrongly claiming that we said Licona had “sinned.”  No such statement was ever made.  Further, producing cartoon caricatures may reflect creativity, but they are no substitute for orthodoxy.  Even Southern Evangelical Seminary, where Licona was once a faculty member, condemned this approach in a letter from “the office of the president,” saying, “We believe this video was totally unnecessary and is in extremely poor taste” (12/9/2011).  One influential alumnus wrote the school, saying, “It was immature, inappropriate and distasteful” and recommended that “whoever made this video needs to pull it down and apologize for doing it” (12/21/2011).

 

What is needed by Licona and followers is not iPod interviews and insulting videos but a reasoned reply to all the critiques that have been made of his view. Furthermore, in a recent online interview Licona admitted his failure even to read these critiques which is both unscholarly and insulting.  The real need is for a retractions of his dehistoricizing the Gospel record.  That would solve Licona current deviation from the traditional view of inerrancy which has been clearly set forth in the statements of the International Council on Biblical Inerrancy [ICBI] to which we now turn.

 

Licona’s View is Inconsistent with the ICBI Statements on Inerrancy

           We have also shown in articles posted on our web site (www.normangeisler.net) that Licona’s view, which includes “legend” in the Gospel narrative, is inconsistent with the statements on inerrancy by ICBI which Licona claims to accept and which was accepted by the Evangelical Theological Society [ETS] as a guide for the meaning of inerrancy.  We listed the following ICBI statements to show that ICBI condemns Licona’s views:Article 13:We affirm the propriety of using inerrancy as a theological term with reference to the complete truthfulness of Scripture” (emphasis added in all these citations). Article 9:We affirm that inspiration, though not conferring omniscience, guaranteed true and trustworthy utterance on all matters of which the Biblical authors were moved to speak and write. We deny that the finitude or fallenness of these writers, by necessity or otherwise, introduced distortion or falsehood into God’s Word.”Article 12: “We affirm that Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit. We deny that Biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes, exclusive of assertions in the fields of history and science.” Article 18:We affirm that the text of Scripture is to be interpreted by grammatico-historical exegesis, taking account of its literary forms and devices, andthat Scripture is to interpret Scripture. We deny the legitimacy of any treatment of the text or quest for sources lying behind it that leads to relativizing, dehistoricizing, or discounting its teaching, or rejecting its claims to authorship.” 

 

            In addition, selections from the official ICBI commentary titledExplaining Inerrancy were added:Article 12: “Though the Bible is indeedredemptive history, it is also redemptive history, and this means that the acts of salvation wrought by God actually occurred in the space-time world. When we say that the truthfulness of Scripture ought to be evaluated according to its own standards that means that … all the claims of the Bible must correspond with reality, whether that reality is historical, factual or spiritual. By biblical standards truth and error is meant the view used both in the Bible and in everyday life, viz., a correspondence view of truth.” Article 18:When the quest for sources produces a dehistoricizing of the Bible…it has trespassed beyond its proper limits. 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.  This part of the article 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.”

            To this were added the ICBI official statements in Explaining Hermeneutics (EH). EH Article 6: “We further affirm that a statement is true if it represents matters as they actually are, but is an error if it misrepresents the facts.” The commentary  adds, “The denial makes it evident that views which redefine error to mean what ‘misleads,’ rather than what is a mistake, must be rejected.”  EH Article 13: “We deny that generic categories which negate historicity may rightly be imposed on biblical narratives which present themselves as factual.  Some, for instance, take Adam to be a myth, whereas in Scripture he is presented as a real person.  Others take Jonah to be an allegory when he is presented as a historical person and [is] so referred to by Christ.”  This makes it unmistakable clear that myths, legends, and embellishments, such as Licona allows in the Gospels, cannot be part of an inerrant (wholly truthful) book such as the Bible.

 

It is not Just a Matter of Hermeneutics

Licona insists that his view is only a matter of interpretation but not a matter of inerrancy.  Thus, he believes that one can allegedly hold different interpretations of a text without denying its inerrancy.  However, this is a false disjunction of interpretation from inerrancy for several reasons.

First, there is only a formal distinction between interpretation and inerrancy, not an actual disjunction.  Otherwise, biblical inerrancy is an empty vacuous claim that the whole Bible is truth without making a claim that anything in it is actually true. It amounts to saying, “If there are any truth claims in the Bible, then what they claim is true, is true.”  They add quickly, however, that inerrancy does not make a claim that anything in the Bible is actually true. But if this is so, then it would leave an inerrant (wholly true) Bible wholly without anything that is true in it.  But on the contrary, biblical inerrancy claims that everything the Bible affirms (and it affirms hundreds of things) is wholly true, that is, it corresponds with reality.

 

Second, Licona’s bifurcation of interpretation and inerrancy would mean that even a totally allegorical method which spiritualizes away every literal truth of the Bible (including the death and resurrection of Christ) could be held without denying inerrancy. This means that if Mary Baker Eddy or her Christian Science followers claimed to hold the complete inerrancy of whatever the Bible teaches and yet, as they do, deny the literal truth of the death and resurrection of Christ, then she could not be rightly charged with denying the inerrancy of the Bible. Clearly, such a total separation of interpretation from inspiration is not an evangelical view of inerrancy.

 

Third, such a disjunction of interpretation from inerrancy as Licona makes is contrary to the nature of truth itself. For truth is what corresponds to reality. ICBI clearly defines truth as “what corresponds to reality,” affirming that “all the claims of the Bible must correspond with reality, whether that reality is historical, factual or spiritual” (R. C. Sproul, Explaining Inerrancy, 41).  But, if Licona’s claim is valid, then there is no reality to which the claim that “the Bible is completely true” actually corresponds.  Clearly, the inerrantist is not saying, “The Bible is completely true in everything it affirms, but the Bible is not actually affirming anything is true.”  For to claim “The Bible is completely true” implies that there are actual truths affirmed in the Bible. So, a formal distinction between interpretation and inerrancy does not mean there is an actual separation of the two.

 

Fourth, even granting the obvious claim that the Bible must be interpreted in order to understand its meaning, this does not imply, as Licona claims, that hermeneutical methods are inerrancy-neutral.  For there are hermeneutical presuppositions that are contrary to an evangelical view of inerrancy.  For example, a total allegorical method like that of Christian Science is not compatible with and evangelical view of what is meant when one claims the Bible is completely true.  This is why the famous ICBI “Chicago Statement” on biblical inerrancy includes Article 18: “We affirm that the text of Scripture is to be interpreted by grammatical-historical exegesis….”  In short, any method of interpreting Scripture that does not use the literal, historical-grammatical (H-G) method is inconsistent with inerrancy.  This means that any other method, like an allegorical method, is incompatible with an evangelical view of inerrancy.

 

Fifth, the H-G method does not approach the Bible with a historically neutral stance.  After all, it is not called the “literal” method for nothing.  It assumes there is a sensus literalis (literal sense) to Scripture.   In short, it assumes that a text should be taken literally unless there are good grounds in the text and/or in the context to take it otherwise.  As a matter of fact, we cannot even know a non-literal (e.g., allegorical or poetic) sense unless we know what is literally true.  So, when Jesus said, “I am the vine” this should not be taken literally because we know what a literal vine is, and we know that Jesus is not one.  Further, the literal H-G method does not reject the use of figures of speech or even symbolic language.  It only insists that the symbols have a literal referent.  For example, John speaks of literal angels as “stars” (Rev. 1:20) and a literal Satan as a “red dragon” (Rev. 12:3).  However, the literal H-G method does not allow one to take a literal historical persons (like Adam) or events (like a resurrection) as not literal history.

 

Sixth, the ICBI inerrancy statement against “dehistoricizing” a biblical narrative presupposes its historicity.  Contrary to Licona, biblical inerrantist do not approach a biblical narrative with a history-neutral presupposition (Article 18).  Indeed, neither do common persons reading road signs or news papers approach them in literal-free manner.  We approach almost everything in life with the presumption that it is literally true, unless there is good reason in the text or context to do otherwise.  Indeed, often our survival depends on it.  This is true whether the information is about the present or the past.  Hence, when confronted with a narrative that purports to be about the past, we assume it is literal history unless there is evidence to the contrary.  Of course, if the text says it is “allegorically speaking” (Gal. 4:24), or “Hear then the parable” (Mt. 13:18), or the like, then we know immediately it is not literal history. Other linguistic clues can serve the same purpose. But without some hermeneutical clue in the text, we must presume it is speaking literally. And when it is giving a narrative about the past, we must assume it means it literally.

 

However, in the Gospel narrative where other things are clearly literal (like the death and resurrection of Christ), there is clearly no reason whatsoever in the text or context to take it as non-historical.  But this is precisely what Licona does with the crowd falling backward (Jn. 18:4-6), the angels at the tomb Gospels (Mt. 28:2-7; Mk. 16:5-7; Lk. 24:4-7; Jn. 20:11-14), [RJ], 548-553), and the resurrection of the saints after Jesus’ resurrection (in Mt. 27: 51-54). Were it not for this presumption of history, the ICBI framers would not have spoken against “dehistoricizing” the Gospel record.  For one cannot de-historicize something that is not already presumed to be history.  So, ICBI affirmed: “We deny the legitimacy of any treatment of the text or quest for sources lying behind it that leads to relativizing,dehistoricizing, or discounting its teaching….” (emphasis added).  And for the same reason it add, “We deny that generic categories which negate historicity may rightfully be imposed on biblical narratives which present themselves as factual” (Article 13, emphasis added).  Clearly, the resurrection of the saints in the wake of Jesus’ resurrection presents itself as history (see our article, Ten Reasons for the Historicity of the Resurrection of the Saints in Matthew 27” at www.normangeisler.net ).  Hence, Licona’s attempt to dehistoricize this story is condemned by the ICBI statement.

As ICBI framer R. C. Sproul put it, Though the Bible is indeedredemptive history, it is also redemptive history, and this means that the acts of salvation wrought by God actually occurred in the space-time world” (Explaining Inerrancy [EI], Article 12). EH Article 13 says: “We deny that generic categories which negate historicity may rightly be imposed on biblical narratives which present themselves as factual.”But this is precisely what Licona does with his “Greco-Roman” genre category.  EH Article 14 proclaims: “We deny that any event, discourse or saying reported in Scripture was invented by the biblical writers or by the traditions they incorporated”  As a member of the ICBI framing committee, I can say with certainty that it was views like Licona’s that we had in mind when we wrote these statements.

 

Thus, Licona’s point is invalidated when he wrote: “I hope that it has become clear in this paper that my intent was not to dehistoricize a text Matthew intended as historical. If I had, that would be to deny the inerrancy of the text. Instead, what I have done is to question whether Matthew intended for the raised saints to be understood historically” (emphasis added).  But this presumption is contrary to the historical-grammatical hermeneutic and begs the question in favor of Licona’s “new historiographical approach.”  For presuming a historical narrative is non-historical until proven historical is a radical presupposition that is contrary to everyday life and to the literal historical-grammatical interpretation of Scripture which an ICBI view of inerrancy demands.

Seventh, what is more, Licona’s “new” approach rejects another venerable hermeneutical principle expressed by ICBI when it insists that “Scripture is to interpret Scripture” (Article 18, emphasis added).  For Licona insists that extra-biblical data (e.g., Greco-Roman legends) can be used to interpret Scripture.  He wrote, “There is somewhat of a consensus among contemporary scholars that the Gospels belong to the genre of Greco-Roman biography” which, he adds, “often included legend” that is a “flexible genre” in which “it is often difficult to determine where history ends and legend begins” (RJ, 34).  But the Greco-Roman use of legend mixed with history is not a suitable model for interpreting a biblical narrative.  It is in fact, a violation of this H-G approach which demands that Biblical text be used to interpret biblical text, not extra-biblical text being used to determine the meaning of a biblical text.  And whereas one can find figures or speech and symbols used in the NT to represent literal events, there are no examples where legend replaces historical events. Indeed, the ICBI statements categorically reject just such a view, declaring: “We deny that generic categories which negate historicity may rightly be imposed on biblical narratives which present themselves as factual.  Some, for instance, take Adam to be a myth, whereas in Scripture he is presented as a real person.  Others take Jonah to be an allegory when he is presented as a historical person and [is] so referred to by Christ.” (EH,Article XIII).  The same applies to claiming there are legends in the NT narratives, as Licona does.

 

One ICBI framer summarized the issue well: “Inspiration without inerrancy is an empty term. Inerrancy without inspiration is unthinkable. The two are inseparably related. They may be distinguished but not separated. So it is with hermeneutics. We can easily distinguish between the inspiration and interpretation of the Bible, but we cannot separatethem. Anyone can confess a high view of the nature of Scripture but the ultimate test of one’s view of Scripture is found in his method of interpreting it. A person’s hermeneutic reveals his view of Scripture more clearly than does an exposition of his view” (R. C. Sproul, “Biblical Interpretation And The Analogy of Faith” in Inerrancy and Common Sense, ed. by Roger R. Nicole,134, emphasis added).  Indeed, ICBI insisted that the historical-grammatical method of interpreting Scripture was part of its understanding of biblical inerrancy.

Counting Heads on the Inerrancy Issue

Since Licona has paraded before the cameras a handful of scholars who approve of his view and challenged anyone to produce even one scholar who disagrees with his view, the subject of numbers of supporters should be put into proper perspective.

 

First of all, if one limits the survey to only those who are recognized contemporary scholars who adopt critical methods of determining the historicity of the Gospels, then the deck is already stacked.  That is like asking the self-appointed radical Jesus Seminar to vote on the deity of Christ! We know what the outcome will be in advance.  Or, it is like trying to get a group of liberal Senators to vote to cut their “pork” out of the national budget.  Of course, Licona can always find many contemporary NT scholars on his side.  However, most of them cannot knowingly conscientiously sign the ICBI inerrancy statement as meant by the framers.

 

Second, if the circle of scholars is rightfully broadened to include academically credentialed evangelical scholars, then the vote has already been taken, and it is not favorable to Licona.  For after two years of discussion and scholarly interchange and at a regularly scheduled annual meeting of The Evangelical Theological Society (ETS), the largest group of evangelical scholars in the world, voted in 1983 with an overwhelming 70% majority to ask Robert Gundry to resign from ETS for “dehistoricizing” parts of the Gospel record, as Licona has done.

Third, the formation of the ICBI statement on inerrancy is the only time in modern history where a large group of nearly evangelical scholars (300 of them) from diverse denominational backgrounds voted to support a detailed statement on inerrancy.  These scholars included notables like Gleason Archer, Harold O. J. Brown, Ed Clowney, John Feinberg, John Frame, Frank Gaebelein, Wayne Grudem, Laird Harris, Harold Hoehner, Walt Kaiser, George Knight, Allan MacRae, Roger Nicole, J. I. Packer, Paige Patterson, Vern Poythress, Robert Preus, Earl Radmacher, Charles Ryrie, R. C. Sproul, Robert Thomas, David Wells, John Wenham, John Witcomb, John Woodbridge, Ron Youngblood, and many more (see our Defending Inerrancy,346-348 for the whole list).

 

Fourth, in 2003 the ETS approved by an overwhelming 80% majority vote the acceptance of the ICBI statement as a means of interpreting what is meant by inerrancy in their doctrinal position.  But, as we have seen above, Licona’s views are directly contradictory to the ICBI view. Hence, a super-majority of the largest evangelical scholarly society has already condemned Licona’s view in principle.

            Finally, in an anonymous survey that was recently sent out to a cross-section thousands of evangelicals across the country, including scholars, pastors, Christian leaders, and laypersons, they were asked to vote: “We affirm that the view expressed in the above citations from The Resurrection of Jesus…is inconsistent with the doctrine of inerrancy as expressed by the framers of the ICBI annual meeting in their above statements on inerrancy (Yes or No).”  It should be noted first, in contrast to critics, that the survey was made up simply of quotations from Licona’s book and the ICBI statements without any comments on them.  Nor was there any name or identifying address on the survey to identify the source.   Yet an overwhelming 76% percent of respondents said “Yes”—Licona’s view is inconsistent with the ICBI view on inerrancy.

 

            In addition to all this, the leaders of one whole scholarly organization, The Internatioanl Society of Christian Apologetics (www.ISCA-Apologetics.org), went on record condemning views like Licona’s that deny the historicity of parts of the Gospel text.  Further, the faculties of whole schools have voted to reject Licona’s view, including the faculty where he previously taught, Southern Evangelical Seminary.  Other schools have done the same thing. Some seminaries have even adopted the ICBI statement and require their faculty to sign it.

Furthermore, there is a latent but serious flaw in the contention that only a specialized group of scholars are capable of determining what is meant by inerrancy.  It is in fact a kind of scholarly elitism which denies the rest of the body of Christ have a valuable role to play in formulation what they are asked to confess. Or, to put it another way, it is a replacement of the Teaching Magisterium of the Roman Church with a Teaching Magisterium of biblical Scholars.  This violates the doctrine of the priesthood of all believers and excludes the very people for whom the confessions or statements of Faith are made. And the history of doctrinal declension has proven that it begins in the pulpit, not the pews.  It is generated in the seminaries, not in the sanctuaries

What is more, the basic question is not how many scholars or others line up behind this or that view.  For, as we all know, truth is not determined by majority vote.  Hence, our critique of Licona’s view has always been only one thing: his view is not in accord with the understanding of inerrancy expressed by the ICBI framers which was also adopted by the Evangelical Theological Society. Of course admittedly ICBI confessed that its statement was not “infallible’ (ICBI Preamble).  The Pope     notwithstanding, nobody’s is. Nonetheless, the ICBI statement has been widely acknowledged to be a very good statement, and it has been accepted by the ETS, the largest group of evangelical scholars in the world, and many other groups. And Licona’s view is clearly contrary to the above ICBI statements, as confirmed by the three living framers of the ICBI statements (J.I. Packer, R.C. Sproul, and myself)—all of whom agree that Licona-like views were precisely what we had in mind when the ICBI statements condemned “dehistoricizing” the Gospel record.

                                          

Why Some Scholars Endorse Licona’s View

            Of course, some scholars can be found that expressed their support for Licona view, but this is not the point.  For they either (a) deny the ICBI view of inerrancy themselves, or (b) they personally hold to inerrancy but are inconsistent with the ICBI statements, or (c) they are ignorant of or misinterpreting the ICBI statements contrary to the meaning of the framers.  However, as shown above, Licona’s view is clearly inconsistent with the ICBI framers understanding of inerrancy.  Hence, those who approve of Licona’s view have placed themselves outside the ICBI framers view of unlimited inerrancy which has been the historic orthodox view down through the centuries (see John Hannah, Inerrancy and the Church,Moody, 1984).  No attempt to minimize these legitimate votes of these individuals, groups, or entire societies can negate the overwhelming support for the ICBI view on inerrancy, nor can it justify Licona’s declension from it.

To be sure, there were 30 % of ETS members who opposed this ICBI view in 1983 and probably more reflected in the vote on Pinnock (in 2003), and their numbers are probably growing.  One of the reasons for this is that ETS had not properly monitored it membership by insisting that new members agree with the meaning of the framers of their inerrancy statement.  Indeed, in 1976 the ETS 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” (1976 Minutes of the ETS Executive Committee, emphasis added).  However, allowing members to sign a statement not in good conscience lacks integrity and is the reason that I resigned from the ETS (see my web site article on “Why I Resigned from ETS”).  Indeed, it may ultimately lead to the demise of ETS stand on this crucial doctrine.

 

But this prospect notwithstanding, one thing is certain: we cannot undo history.  Facts are facts, and the facts are that the ICBI view on inerrancy is in accord with the view of the great Fathers and teachers of the Christian Church down through the centuries and as manifest in the framers of the ETS and ICBI.  And Licona’s view does not accord with this position.

 

An Alleged Lack of Criticism of Other Evangelical Scholars

            As we have noted above, Licona is not the only scholar who has deviated from the full inerrancy of Scripture. We have produced a whole volume (Defending Inerrancy) treating many of the more noted scholars who have written extensively on the topic. These include Clark Pinnock, Peter Enns, Kenton Sparks, Kevin Vanhoozer, Andrew McGowan, Stanley Grenz and Brian McClaren (see Defending Inerrancy, chapters 5-10).  We have also criticized some who confess the ICBI view on inerrancy but whose methodology can undermine it, such as, Darrell Bock and Robert Weber (see Chapter 11).  If we were aware of any other noted influential evangelicals who have written books denying or undermining inerrancy, we would have mentioned them.  So, the claim that Licona is being unfairly targeted is untrue and has the effect of promoting pity that he is being picked on.  When, in fact, the reason his view is being criticized is that, contrary to ICBI and the Southern Baptist Convention’s stand on inerrancy, one of their own scholars who headed up the SBC group on apologetics (in their NAMB division) wrote a major book on the Gospel (The Resurrection of Jesus) that denied the historicity of sections of the Gospel narratives. If this was left standing, it could open the door for a reversal of many of the gains for inerrancy that had been won in hard-fought battles for the last thirty years. 

 

 Attacking the Person vs. Critiquing the Position

As can be verified by our scholarly articles on the topic (listed on normangeisler.com), we have avoided engaging in personal attacks since this kind of thing adds only heat, not light, to the discussion. Unfortunately, not everyone defending Licona’s view, including himself, has avoided using ad hominem responses.  Licona’s favorite one is that he has been “bullied,” or that he has undergone “hermeneutical water boarding.” Others close to him claim that we called him a “sinner.”  These claims are all excessive and false.  No evidence has been provided for these outlandish accusation.  To the contrary, I have stated and repeated that  “I like Mike as a person and love him as a brother in Christ, and it would be a shame to see him fall permanently from the ranks of consistent biblical inerrantists(see my web article titled, “A Second Open Letter to Mike Licona,” August 21, 2011, emphasis added).  I have offered to meet with him person-to-person as the Bible instructs (Mt. 18), but he has not yet accepted my offer.  I hope that he will.

Where Does the Issue Go From Here?

The best solution to this whole problem is for Licona to retract his views.  He has expressed some doubt about one of his views, but to date he has refused to retract any of them. Having had to retract my previous view (from 1971) which approved some abortions, I know how difficult this can be.  But the fact is that I was wrong about an important issue and I needed to admit it.  In fact, I rewrote and republished my ethics book retracting this errant view.  Even some who are close to Licona have expressed their hope that he will change his position.  I am also praying to that end.  Mike is a likeable guy and a good brother in Christ.  As we have said before, he had made a scholarly defense of the resurrection of Jesus.  However, unfortunately, in so doing, as president Al Mohler noted, “Licona has handed the enemies of the resurrection of Jesus Christ a powerful weapon” by denying or undermining the historicity of other sections of the Gospels.  Let us hope that he retracts this.

There are other possible but not so good outcomes to this issue, such as, Licona digging in and dividing evangelicals on the issue. Even before the Licona issue had surfaced, we had written a manuscript for Baker Books titled, Defending Inerrancy (which is now in circulation).  In it we survey many contemporary scholars whose views either deny or undermine inerrancy in some way.  This book reveals that Licona’s views are only the tip of the iceberg.  J. I. Packer wrote the Foreward, declaring that “In the following pages Norman Geisler, who contributed as much as anyone to International Council on Biblical Inerrancy’s [ICBI] original legacy, and William Roach interact with evangelical hypotheses that have the effect of confusing that legacy.  They are masterly gatekeepers, and I count it an honor to commend this work to the Christian world.” Al Mohler added, “Defending Inerrancy is a much-needed work and one that will start an important and timely conversation.  This is a book that cannot, must not, and will not be ignored.”  Paige Patterson, who led the charge to restore the Southern Baptists to affirm inerrancy, commented: “In this superb volume, Geisler and [Bill] Roach have demonstrated once again that the attack [on the Bible], though and old one, must and can be answered.  Anyone engaging the culture needs to read this book.”  John MacArthur has said, “The very same issues are under debate as before, and all the same tired, already-answered arguments have been hauled out once more against Scripture. It is time for genuine believers to awaken to this issue again and speak up with a clear, united voice of confidence and conviction. We owe a debt to Norm Geisler and Bill Roach for their willingness to stand at the front line in this renewed battle for the Bible.”

We urge every reader to get a copy of this book titled Defending Inerrancy (by Geisler and Roach) and to see for themselves the widely documented fact that there is a growing erosion of inerrancy among evangelicals, and as the subtitle of our book indicates, we are convinced of the pressing need of affirming the inerrancy of Scripture “for a new generation.”  For as the psalmist declared, “If the foundations are destroyed, what can the righteous do” (Psa. 11:3).

Copyright © 2012 NormanGeisler.net – All rights reserved

 

A Response to Mike Licona’s EPS Paper


A Response to Mike Licona’s EPS Paper

By Norman L. Geisler

 

 

Unscholarly Statements at a Scholarly Society 

 

Mike Licona asked the Evangelical  Philosophical Society (EPS) for an opportunity to provide a defense of his views (expressed in The Resurrection of Jesus) in which he denied the historicity of the resurrection of the saints in Matthew 27.  His presentation was given at the EPS on November 18, 2011 and was posted on his web site.

 

Licona objected to internet presentations of matters like this and insisted that these discussions should take place in a “scholarly” context.  However, this premise is seriously flawed for several reasons.  First of all, Licona posted his paper and other discussion on this topic on his web site.  He also posted a YouTube video defending his views. Second, he has not restrained his family and friends from carrying on a defense of his view on the internet.  Third, Licona preferred an academic context which he knew would contain more persons who shared his view.  Fourth, public review is appropriate for any published view such as Licona’s, but he feared this would be more negative.  Fifth, the scholarly context of the EPS was not very scholarly in its format since no opposing paper was permitted on this controversial issue.  Sixth, giving a presentation by a scholar at a scholarly meeting in no way guarantees it will be done in a completely scholarly way.

 

Unfortunately, this is what happened when Licona presented his paper at EPS.  For much of the presentation was anything but scholarly in its language and tone.  He speaks of his critics saying “Bizzare” things, of “bullying” people around, of having “a cow” over his view, and of engaging in a “circus” on the internet.

 

Further, rather than taking the normal objective approach, Licona personalized the issue by claiming that scholarly critics of his views were “targeting” him and “taking actions against me [Licona].” He speaks about those who have made scholarly criticisms of his view as “going on a rampage against a brother or sister in Christ.” And he compares it to the statement of Ammianus Marcellinus who wrote: “no wild beasts are such dangerous enemies to man as Christians are to one another.”  This is unfortunate language in a scholarly context and, as anyone can verify by looking at the scholarly critiques of Licona’s view posted on our web site (www.normangeisler.com). Licona’s charges are contrary to the facts.  For example, we expressed our personal affection for him as a person in our “Second Open Letter,” saying, “I like Mike as a person and love him as a brother in Christ, and it would be a shame to see him fall permanently from the ranks of consistent biblical inerrantists.”  However, one should not put fraternity over orthodoxy when it comes to matters like the historicity and inerrancy of the Gospels.

 

False Statements about Alleged Punitive Measures 

 

            Further, charging that critics against one’s views have taken punitive measures may elicit pity, but it does not exemplify scholarship. Licona said to the EPS group: “Many of you have witnessed some of the actions taken against me on the internet since August and some of you are aware of the behind the scenes efforts to have me ostracized from all future ministry. But punitive measures havn’t been limited to me. Gary Habermas and Paul Copan have both been uninvited from previously established speaking engagements.”

 

However, President Joseph Holden of Veritas Evangelical Seminary who was involved in this matter responded in a letter to Gary Habermas, saying, “It would be difficult for me to believe you are not aware of this uninformed statement about the ‘uninvite,’ and failure to correct Licona on this.”  Rather, it was “…because of your own view of inerrancy that was contrary to the Veritas Seminary doctrinal statement on inerrancy. That is, your view accepts: the belief that inerrancy is consistent with the view that rejects Gospel narratives as completely historical (angels at the tomb, falling down of those seizing Jesus, and resurrection of saints)…. It is difficult for me to believe that you were not aware of Licona’s EPS paper, and did nothing to correct this falsehood that insinuates VES is punishing those who voice opinions…. I am disappointed that you would allow such an uninformed statement be left uncorrected, since it portrays VES as the one wielding unjustified ‘punitive measures.’ I would hope that you would clarify this fact with Licona who is clearly uniformed on the matter” (Letter, 11/21/11).

 

False Claims about the Alleged Dogmatism of His Critic’s Views 

 

Contrary to the actual words of those who criticized Licona’s views, he claims they become so committed to a particular interpretation of a text” that they “unconsciously canonize the interpretation, so that those who disagree with it are now disagreeing with Scripture.”  In fact, his critics do no such thing, as an examination of the record will show.  Further, Licona’s sword cuts both ways. One can be dogmatic about another’s dogmatism.  Hence, with equal justification one could argue that he is doing the same thing.  However, in fact and in fairness Licona and critics are doing no more or less than making truth claims and presenting evidence to support them.  The reader will have to weigh the arguments pro and con and decide which view corresponds to the facts.  But it is simply untrue and unfair to defame one’s critics by making an over statement that they unconsciously speak with canonical authority.

The False Allegation about Bullying Diminishing Good Scholarship

Licona claims that “There is also a cost to scholarship. For when evangelical scholars see this happening, some of them will go back to their office, save their recent research on a jump drive and, rather than publishing it, they will tuck it away in their home office for fear of becoming the next target. Thus, good scholarship is lost when theological bullying is unanswered.”  However, this statement has some serious shortcomings.  First, Licona implication  that casting doubt on Gospel narratives is “good scholarship” is highly questionable.  It certainly is not good evangelical scholarship.

 

Second, he offers no real evidence that he or anyone was actually bullied.  As was shown above, the statements about Copan and Habermas are false.  And no evidence has been given that anyone else was bullied.

 

Third, if Licona’s logic is carried through consistently, then it would be impossible to demonstrate that anyone is inconsistent with orthodoxy at any point.  The truth is that if orthodoxy is to be preserved, then (a) there must be a standard, and (b) it must be possible to determine someone has fallen short of it, and (c) there must be consequences for falling short of it, and (d) these consequences should be feared (respected) by those desiring to be considered orthodox.  To call this “bullying” is destroying the very basis for preserving orthodoxy.  In brief, there are doctrinal limits for preserving orthodoxy.  When one reaches those limits, he should put Lordship over “scholarship.”  The desire for a seat at the table of contemporary scholarship has been the downfall of many sincere and aspiring young evangelical scholars.  Let us pray that the body of Christ as a whole (not just scholar) has the courage to resist it, lest orthodoxy on this crucial doctrine of inerrancy be destroyed.

 Downplaying the Extent and Seriousness of the Problem 

 

Professor Licona minimizes the seriousness of his deviation from inerrancy by focusing on only one text (Matt 27:51-53).  Even though his similar treatment that casts doubt on other Gospel narratives has been brought to his attention, he has not addressed them.  In addition, Licona has not yet responded to the charge that his “methodological unorthodoxy” has also led him to cast doubt in principle on the historicity of many more sections of the Gospels.  Consider the following texts:

 

First, Licona suggested that the appearance of angels at Jesus’ tomb after the resurrection is also legendary.  He wrote: “It can forthrightly be admitted that the data surrounding what happened to Jesus is fragmentary and could possibly be mixed with legend, as Wedderburn notes.  We may also be reading poetic language or legend at certain points, such as Matthew’s report of the raising of some dead saints at Jesus death (Mt 27:51-54) and the angel(s) at the tomb (Mk 15:5-7; Mt 28:2-7; Lk 24:4-7; Jn 20:11-13” (185-186, emphasis added).  This extends the infiltration of legend beyond Matthew to all the other Gospels as well.

 

What is more, Licona offers no clear hermeneutical way to determine from the text of Scripture what is legend and what is not.  Calling a short unembellished Gospel account with witnesses “weird,” as Licona does (ibid., 527), is certainly not a very clear test, especially when the passage is directly associated with the resurrection of Christ (as the resurrection of the saints in Matthew 27 is).  Many New Testament scholars think the bodily resurrection of Christ is weird too.  Indeed, Rudolf Bultmann, the Dean of NT scholars, called it “incredible,” “senseless,” and even “impossible” to the modern mind (Kerygma and Myth, 2-4).

 

Second, although Licona claims to believe in the general reliability of the Gospel records, yet he adds, it is possible that “some embellishments are present.”  Then he presents “A possible candidate for embellishment is John 18:4-6” (ibid., 306, emphasis added) where, when Jesus claimed “I am he” (cf. John 8:58), his pursuers “drew back and fell on the ground.” Again, there is no indication in this or other New Testament texts that this account is not historical.  It is but another example of Licona’s unbiblical “dehistoricizing” of the New Testament which The International Council on Biblical Inerrancy (ICBI) explicitly condemned by name (see below).

 

Third, Licona’s basic problem is methodological.  He adopts an unorthodox methodology and system that is used on the whole Gospel narration.  One’s theology is not the only thing that can be unorthodox.  There can be methodological unorthodoxy as well.  As noted in our “Ten Points” article on our web site, the method of determining genre adopted by Licona and his supporters is clearly unorthodox.  This was pronounced unorthodox by ICBI, as shown below.  Licona said clearly, “there is somewhat of a consensus among contemporary scholars that the Gospels belong to the genre of Greco-Roman biography (bios).”  Then he goes on to say that “Bioi offered the ancient biographers great flexibility for rearranging material and inventing speeches,…and they often included legend.  Because bios was a flexible genre, it is often difficult to determine where history ends and legend begins” (ibid., 34, emphasis added in these citations).  Little wonder Licona has gotten himself into trouble.  A bad methodology leads to a bad bibliology and to bad theology. Like Robert Gundry before him, who was asked to resign by The Evangelical Theology Society (in 1983), Licona’s view is a form of methodological unorthodoxy.  There is no significant difference in kind between the two cases.   Both denied the historicity of sections of the Gospel record based on the use of genre determination by extra-biblical data they deemed similar enough to deny the historicity of part of the biblical record.  And in Licona’s case as well, it is not just a matter of a passage or event here or there that is the problem.  Rather, it is a radical unbiblical method that undermines the divine authority of the entire Gospel record.  Indeed, after the faculty at Southern Evangelical Seminary (where he once taught) examined Licona’s views, they considered them (to borrow the words of one faculty member) to be “unbelievable” since he claimed that even a method that denied the resurrection would not be considered contrary to the belief in inerrancy.  Upon hearing this, they voted not to invite him back as a teacher and removed his position from the catalog.

 

So, Licona does more than cast doubt on the historicity of one small text—something he still refuses to recant.  He claims that it is possible to hold to inerrancy and deny the historicity of many things in the Gospel narrative. As we have seen, he cast doubt on the story about the angels at the tomb (in all four Gospels) and doubts the historicity of  the mob falling backward at Jesus’ claim and adopts a general method which casts doubt on much more of the Gospel record.

 

Minimizing the Importance of Inerrancy

 

               Unfortunately, in his attempt to minimize the seriousness of his deviant views, Licona claims this issue is not one of the “fundamentals of the faith.”  He rightly points out that “we should ask ourselves whether the matter under dispute involves one of the fundamentals of the faith. Not whether the issue can somehow be tied to a fundamental, because one can quite easily make a tie between a cherished position and a fundamental. Does the matter concern a fundamental?” Unfortunately, his answer is “No.”  As we have noted elsewhere (in our book,Conviction without Compromise), it is true that inerrancy is not one of the salvific (salvation) fundamentals, but it is nonetheless an epistemological (knowledge) fundamental.  For every authoritative thing we know about of the salvation fundamentals comes from the inspired and inerrant Word of God.  In this sense, inerrancy is the fundamental of the fundamentals.  And if the fundamental of the fundamentals is not fundamental, then fundamentally nothing is.  One can be saved without believing in inerrancy, but our authoritative knowledge of that salvation is not possible without the errorless Word of God.  Thus, as Francis Schaeffer and others have correctly pointed out, the inerrancy of Scripture is a “watershed” issue.  And denying the historic truth of the Gospel narrative at any point, as Licona does, is a denial of the inerrancy of that text.

 

It is Not Purely a Matter of Hermeneutics

 

Licona attempts to avoid the crucial nature of his denial of inerrancy by reducing the issue to a purely hermeneutical problem.  He claims that “In its most basic form, biblical inerrancy states there are no errors in Scripture. It says something about the character of the literature. It doesn’t interpret the literature.”  However, this bifurcation of inerrancy and hermeneutics fails for several reasons.  First, it is built on a serious misunderstanding about what inerrancy means, especially that of the ICBI, which Licona claims to support. The ICBI statements insist that the Bible does make true statements that “correspond to reality” and that the Bible is completely true (corresponds to reality) in everything it teaches and “touches,” including all statements “about history and science.”  So, inerrancy does not simply apply to contentless statements (which we can only know the meaning of by adopting a modern form of biblical criticism).  Rather, inerrancy as a doctrine covers the truthfulness of all of Scripture.  Such a false claim to inerrancy is vacuous since according to Licona the Gospel affirmations could be completely false—in that they did not correspond to any historic reality—and yet the Bible would still be considered completely true!

 

The ICBI statements are very clear on this matter. They emphatically declare that: “ holy scripture, being god’s own word, written by men prepared and superintended by his spirit, is of infallible divine authority in all matters upon which it touches (“A Short Statement, “no. 2) We affirm the propriety of using inerrancy as a theological term with reference to the complete truthfulness of Scripture” (Article XIII). “We affirm that inspiration, though not conferring omniscience, guaranteed true and trustworthy utterance on all matters of which the Biblical authors were moved to speak and write” (Article IX).  “We affirm that Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit.  We deny that Biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes, exclusive of assertions in the fields of history and science” (Article XII).  “We affirm the propriety of using inerrancy as a theological term with reference to the complete truthfulness of Scripture” (Article XIII).  So, inerrancy is not an empty claim.  It claims that every affirmation (or denial) in the Bible is completely true, whether it is about theological, scientific or historical matters (emphasis added in above quotations).

 

Further, this complete disjunction between hermeneutics and inerrancy is an example of “Methodological Unorthodoxy” which we first exposed in The Journal of the Evangelical Theological Society (JETS) in 1983 and which article is now also on our web site. (1) If Licona’s total separation of inerrancy and hermeneutic is true, then one could completely allegorize the Bible (say, like Mary Baker Eddy did)—denying the literal Virgin Birth, physical resurrection of Christ, and everything else—and still claim that it was inerrant.  (2) Such a bifurcation of hermeneutics from inerrancy is empty, vacuous, and meaningless.  It amounts to saying that  “Whatever the Bible may be teaching is true, but inerrancy as such does not claim that it is teaching that anything is actually true.” But neither the Evangelical Theological Society (ETS), nor ICBI, whose view of inerrancy was adopted as guidelines of understanding inerrancy, would agree with this contention, as the next point demonstrates.

 

Support for this conclusion comes from retired Wheaton Professor and ICBI signer Henri Blocher who speaks against totally separating interpretation from the inerrancy issue because “The precise meaning of dogmatic terms and statements, being somewhat flexible, is partly defined by the actual treatment of Scripture that follows and accompanies them.”  He adds, “It is thus possible to talk of Scripture’s supreme authority, perfect trustworthiness, infallibility and inerrancy and to empty such talk of the full and exact meaning it should retain by the way one handles the text.”   He adds, “I reject the suggestion that Matthew 27:52f should be read nonliterally, and I consider that it puts in jeopardy the affirmation of biblical inerrancy which I resolutely uphold.”  Blocher advocates a literal interpretation of the passage because the last words of verse 53 “sound as an emphatic claim of historical, factual, truthfulness with an intention akin to that of 1 Corinthians 15:6.”  So, a nonliteral interpretation “seems rather to be motivated by the difficulty of believing the thing told and by an unconscious desire to conform to the critical views of non-evangelical scholarship.”  He correctly notes that the pressure of non-evangelical scholarship weighs heavily on the work of evangelical scholars.  Thus, the non-literal interpretation is not only an exegetical mistake, but “In effect, it modifies the way in which biblical inerrancy is affirmed. Contrary to the intention of those propounding it, it undermines the meaning of ‘inerrancy’ which we should, with utmost vigilance, preserve” (Baptist Press, Nov. 9, 2011).

 

The False Presumption against the Literalness of Biblical Narratives 

 

Licona insists that he does not “deshistoricize” any biblical text because he contends that we must approach the Bible without any presumption as to whether a narrative is historical or not.  But this itself is a radical presupposition.  It is equivalent to saying we approach the Bible without the historical-grammatical hermeneutic.  But this is impossible for we must have a correct way of interpreting the Bible before we can interpret it correctly.  Likewise, it is absurd to say we can approach road signs (or any narrative) without the presumption that it is offering the literal truth of the matter, unless proven otherwise by the words or context.  Contrary to this common and necessary presumption, Licona claims, we can only know whether something narrated in the Gospels is historicalafter we have made a genre determination based on comparisons with extra-biblical literature of the time. He wrote, “I hope that it has become clear in this paper that my intent was not to dehistoricize a text Matthew intended as historical. If I had, that would be to deny the inerrancy of the text. Instead, what I have done is to question whether Matthew intended for the raised saints to be understood historically” (emphasis added).  But this presumption is contrary to the historical-grammatical hermeneutic and begs the question in favor of Licona’s “new historiographical approach.”  For presuming a historical narrative is non-historical until proven historical is a radical presupposition that is contrary to life and the literal historical-grammatical interpretation.

According the historical-grammatical method which ICBI adopts—and which is the common presumption in life—a narrative such as the Gospels should be presumed historical, unless otherwise proven by the context or by other Scripture.  But the evidence from the biblical text and context (which is the way the Bible should be interpreted) clearly indicates that Matthew meant for it to be taken literally (see below).  But, instead, Licona takes extra-biblical data (Roman and Jewish legends) as hermeneutically determinative of what the text should mean.  He says, “we observe that historical details are comingled with the poetic. And apparitions, phantoms, and spirits appear in several of these accounts. All of these reports weigh in favor of interpreting Matthew’s raised saints as an apocalyptic or poetic device.”

 

Further, the claim that a biblical narrative is historically neutral is clearly contrary to the ICBI view on inerrancy which Licona claims to hold. The “Chicago Statement” on inerrancy is clear on this issue for it affirms that the text of Scripture is to be interpreted by a literal “grammatico-historical exegesis, taking account of its literary forms and devices, and that Scripture is to interpret Scripture.” This means that the presumption is in favor of taking a narrative historically, unless there are other indications in the text of context to the contrary.  Further, ICBI affirmed, We deny the legitimacy of any treatment of the text or quest for sources lying behind it that leads to relativizing, dehistoricizing, or discounting its teaching, or rejecting its claims to authorship” (Article XVIII). 

 

ICBI also published an official commentary on its inerrancy statements titled Explaining Inerrancy.  It declares thatThough the Bible is indeed redemptive history, it is also redemptive history, and this means that the acts of salvation wrought by God actually occurred in the space-time world. When we say that the truthfulness of Scripture ought to be evaluated according to its own standards that means that … all the claims of the Bible must correspond with reality, whether that reality is historical, factual or spiritual” (EH, 37, emphasis added in above citations).

 

What is more, inerrancy implies a correspondence view of truth which many non-inerrantists deny in favor of an intentionalist view (see our new book, Defending Inerrancy [Baker], chap. 13).  The ICBI statements affirm clearly that “By biblical standards truth and error is meant the view used both in the Bible and in everyday life, viz., a correspondence view of truth.  This part of the article 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” (Article XII). Article XVIII adds: When the quest for sources produces a dehistoricizing of the Bible, a rejection of its teaching or a rejection of the Bible’s own claims of authorship it has trespassed beyond its proper limits. 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.  This part of the article 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.”

 

So, we can see that inerrancy is not an empty claim of the alleged “intention” of the author (as Licona seems to embrace).  Rather, truth rests in what the author expressed (affirms or denies) about something. Pure intentions of an author cannot be understood apart from his affirmations.  And these affirmations must be understood in their biblical context, not by applying extra-biblical texts to them.  And if the author has expressed himself in a narrative (as Matthew 27 does), then it is a narrative about something that really happened.

 

            What is more, ICBI produced an official statement and commentary on inerrancy and hermeneutics, titledExplaining Hermeneutics (hereafter, EH).  EH Article VI states: “We further affirm that a statement is true if it represents matters as they actually are, but is an error if it misrepresents the facts.”  The commentary adds, “The denial makes it evident that views which redefine error to mean what ‘misleads,’ rather than what is a mistake, must be rejected.”  And speaking directly to the point of the Licona issue, EH Article XIII says: “We deny that generic categories which negate historicity may rightly be imposed on biblical narratives which present themselves as factual.  Some, for instance, take Adam to be a myth, whereas in Scripture he is presented as a real person. Others take Jonah to be an allegory when he is presented as a historical person and [is] so referred to by Christ.” EH Article XIV proclaims: “We deny that any event, discourse or saying reported in Scripture was invented by the biblical writers or by the traditions they incorporated” (emphasis is added in above citations).   As a member of the ICBI framing committee, I can say with certainty that it was views like Licona’s that we had in mind when we wrote these statements.

 

The Misuse of J. I. Packer

 

            Licona attempts to defend his view against the charge that it denies inerrancy by naming others who hold similar views and yet who are considered inerrantists.   However, this is the logical fallacy of diverting the issue.  At best, this would only prove that these other scholars (a) are subject to the same criticism as Licona’s view is or that (b) they hold positions that are inconsistent with their view on inerrancy.  It would not prove that Licona’s view is true.  Virtually every finite author makes inconsistent statement at one time or another, but this is not the point.  It is one thing to hold that the biblical or Gospel narrative is historical and yet make some statements that are inconsistent with this.  But it is quite another to deny the historicity of parts of the biblical narrative, as Licona does.

 

An important case in point is Licona’s use of J. I. Packer to support his view.  He includes a small selection of a recording without identification (and without documentation) in which Licona claims that Packer says that “Genesis 1:1—2:4 is a ‘prose poem’ and a ‘quasi-liturgical celebration of the fact of creation . . . and certainly not a kind of naïve observational account of what we would have seen if we could have traveled back in time and hovered above the chaos.’  This scholar [Packer] goes on to assert that stories such as Eve’s being created from Adam’s side, of her encounter with the serpent, and of the tree of life are symbols.”  However, the use of Packer is misleading for Packer did not, as Licona does, deny the historicity of the Genesis text and some Gospel narratives.  There are several good reasons to reject Licona’s conclusion here.

 

First, these private citations from Packer are beside the point of whether Licona’s view is orthodox.  At best, this would only prove that Packer was inconsistent with his view own inerrancy.  Furthermore, it is not scholarly to use these statements without any citation or validation of them.

 

Second, the question is not whether the Bible uses symbols or to what degree; it is whether parts of the Gospel narrative are historical or not. The book of Revelation uses symbols, but it makes clear they refer to literal events (cf. Rev. 1;20). One may disagree with the degree the alleged statements about symbolic representations on Genesis (as I do), but Licona fails to note that Packer does not deny the historicity of the literal events which these figures of speech describe.

 

Third, as a member of ICBI framing committee, J. I. Packer clearly affirmed the historicity of Genesis 1-11.  He also agreed with Article XXII (in Explaining Hermeneutics) clearly which “affirms that Genesis 1-11 is factual, as is the rest of the book” (emphasis added).  It adds, “Some, for instance, take Adam to be a myth, whereas in Scripture he is presented as a real person”(EH Article XIV).  Packer was co-author of these statements.

 

Fourth, in a recent extended conversation with Packer (11/21/11) he assured me that: (a) he believes Genesis 1-11 is historical; (b) he holds to a literal Adam and Eve; (c) he is not a theistic evolutionists; (d) He believes that denying the literal, historical nature of Adam and Eve would seriously undermine several Christian doctrines the New Testament bases on a literal understanding; (e) Whatever statements he had made about figures of speech, symbols, or pictorial language in Genesis should not be taken to deny his firm belief in the facticity and historicity of Genesis 1-11in general and of Adam and Eve in particular.  (f) Packer also affirmed that the ICBI statements are directly contrary to a denial of the historicity of Genesis 1-11 and beliefs like Licona’s denial of the historicity of Matthew 27.

 

In brief, Licona’s use (misuse) of this tape is not only unsubstantiated but is misleading and false.  Indeed, Packer wrote the Foreward for our new book, Defending Inerrancy (Baker), on this topic, saying,“In the following pages Norman Geisler, who contributed as much as anyone to ICBI original legacy, and William roach interact with evangelical hypotheses that have the effect of confusing that legacy. They are masterly gatekeepers [for inerrancy], and I count it an honor to commend this work to the Christian world.”

 

In view of this, Licona’s conclusion is unfounded when he claims that “Dr. Geisler says that the Chicago Statement requires interpreting Genesis 1 as “space-time events which actually happened.  But it’s obvious Packer would disagree. So, Geisler’s being an ICBI framer does not guarantee he has a correct understanding of it.”  First all, this is not my private statement on the matter; it is quotation from the stated ICBI view on the topic which is confirmed by the above citations from official ICBI literature.  Further, Packer and I as co-framers of the ICBI statements have the same understanding of them. So, it is not a matter of my interpretation of the ICBI statements about “space-time” events since that is what the official ICBI statements actually says: “Though the Bible is indeedredemptive history, it is also redemptive history, and this means that the acts of salvation wrought by God actually occurred in the space-time world” (Sproul, EI, 37, emphasis added).

 

Further, it is presumptuous for anyone to assume that he knows more about an ICBI statement than the framers do. This same kind of reconstruction of a text is what a liberal (broad constructionists) interpretation of the US Constitution does.  I suppose that if Washington and Madison were here, these reconstructionists would be bold enough to insist that they knew more about the Constitution means than the framers themselves did!  Likewise, one needs a good bit of hubris to tell framers of the ICBI statement that he knows better about what they framed than they do!

 

Failing to Consider Crucial Evidence

In defending his current agnosticism about the historicity of the resurrection of the saints in Matthew 27, Licona admittedly leaves out many of the arguments in favor of its historicity.  Indeed, he even admits about one of the arguments in favor of the historicity of the text, “But the bottom line is that at least 2 and possibly 3 of the 4 early Church fathers regarded Matthew’s raised saints as historical.”  In fact, Licona even admits the strength of this argument that “I also find it noteworthy that none of the Church fathers interpreted Matthew’s raised saints as apocalyptic symbols or poetic devices.”

 

Why then reject its historicity, especially since there are nine other good reasons for accepting it as historical that Licona chooses not to address.  Together they are in brief: (1) This passage is part of a historical narrative in a historical record—the Gospel of Matthew which in its immediate and larger setting demand the presumption of historicity. (2) This text manifests no literary signs of being poetic or legendary, such as those found in parables, poems, or symbolic presentations. (3) It gives no indication of being a legendary embellishment, but it is a short, simple, straight-forward account in the exact style one expects in a brief historical narrative. (4) This event occurs in the context of other important historical events which, by the repeated use of “and,” shows its integral connection to the other historical events surrounding the report. (5)  The resurrection of these saints is presented as the result of the physical historical resurrection of Christ, and it makes no sense to claim that a legend emerged as the immediate result of Jesus’ physical resurrection. (6) Early Fathers of the Christian Church, who were closer to this event, took it as historical, sometimes even including it as an apologetic argument for the resurrection of Christ.  (7) The record has the same pattern as the historical records of Jesus’ physical and historical resurrection: (a) there were dead bodies; (b) they were buried in a tomb; (c) they were raised to life again; (d) they came out of the tomb and left it empty; (e) they appeared to many witnesses.  (8) An overwhelming consensus of the great orthodox teachers of the Church for nearly the past nearly two thousand years supports the view that this account should be read as a historical record. (9) Modern objections to a straight-forward acceptance of this passage as a historical narrative are based on a faulty hermeneutic which violates sound principles of interpretation. For example, they (a) make a presumptive identification of its genre, based on extra-biblical sources, rather than analyzing the text for its style, grammar, and content in its context; or, (b) they use events reported outside of the Bible to pass judgment on whether or not the biblical event is historical. (10) The faulty hermeneutic principles used in point 9 could be used, without any further justification, to deny other events in the gospels as historical.  It is simply special pleading to neglect this overwhelming evidence in favor of the historicity of the resurrection of the saints in Matthew 27.

The Questionable Use of Other Biblical Texts to Support His View

 

Licona cites the Mt. Olivet discourse (Matt. 24-25) of Jesus as containing apocalyptic elements that are not literal along with some that are.  But this begs the question in favor of one particular interpretation of this text.  It is possible that all the statements refer to literal events, including those about the sun and the moon being darkened.  Likewise, Licona assumes that all of Joel’s predictions cited in Acts 2 were fulfilled on the day of Pentecost but the sun and moon were not literally darkened.  But he passes over the view that these too are literal and refer to Christ’s Second Coming which are still part of the “last days” which began with Christ’s First coming (see Heb. 1:1 and 1 Tim. 4:1) and extend to his Second Coming and beyond (2 Pet. 3:3-10).  In any event, unless Licona is going to deny the literal Second Coming of Christ, the use of symbolic language about a literal event does not negate the literalness of the event. I know of no sophisticated proponent of the literal historical-grammatical hermeneutic who denies that the Bible sometimes uses figures of speech and even symbolic language about literal events.

 

However, what Licona is doing in the Gospels is doubting or denying the very historicity of the events in question themselves. This is a far more serious matter.  It is in fact the very kind of “dehistoricizing” of the Gospel narrative which ICBI inerrancy statements speak against by that very name.

 

The Old Earth view is sometimes used to argue that their view is also inconsistent with the ICBI view of inerrancy.  So, why not exclude them too?  However, this does not follow since many of the ICBI framers were Old Earthers.  Further, it was never made a test for orthodoxy on inerrancy by ICBI and for good reason, namely, the age of the earth was never included in an Creed or Council of the Church. Good and godly evangelicals scholars hold both views.  What is important is not the antiquity of Genesis but the historicity of Genesis. And the ICBI Old Earthers all affirmed the historicity of Genesis 1-11 and a literal Adam and Eve who were created by God.  Licona, on the other hand denied the historicity and literalness of events recorded in the Gospels.

 

One defender (Paul Copan) bases an argument for Licona on a clear misreading of the passage, claiming that it says that the saints in Matthew 27 are said to be raised before Jesus was raised which would conflict with Jesus as the “firstfruits” (1 Cor. 15:20) of those raised from the dead.  This is, however, clearly the opposite of what the text says, namely, “and many bodies of the saints were raised, and coming out of the tombs after his [Jesus’] resurrectionthey went into the holy city and appeared to many” (vs. 52-53, emphasis added).  In fact, the whole point of the passage shows that Jesus is the firstfruits of the resurrection and that these saints were resurrected as a result of Jesus’ resurrection.  What happened before this (at Jesus’ death) was that “the tombs were opened” (v. 52), that is, the stone was rolled back.  But the bodies in them were not raised from the dead until “after his [Jesus’] resurrection” (see J. W. Wenham, “When Where the Saints Raised?  Also, see John Calvin’s New Testament Commentaries, vol. 3,  211-212 and Thomas Aquinas, Catena Aurea [Commentary According to St. Matthew], vol. 1, 963-964).

 

The Use of an Invalid Historical Verification Principle

 

Licona’s new book operates with an admittedly “new historiographical approach” (the subtitle of his book) to the resurrection of Christ which misplaced the locus of authority from the inspired Word of God to a lower authority.  The implicit historiographical verification principle used by Licona subverts the authority of the Word of God by, among other ways, placing it on par with external pagan authorities.  J. I. Packer spoke about this very issue inFundamentalism and the Word of God where he wrote: “But in fact this approach is not right. Faith does not wait on historical criticism. Certainly, there is value in reviewing the quantity and strength of the evidence that there is (regarded simply as human testimony) for the great Christian facts. It is good to test the credentials of Christianity by the most searching scholarship, and to make faith give account of itself at the bar of history. . . . [However], faith is rooted in the realization that the gospel is God’s word; and faith recognizes in its divine origin a full and sufficient guarantee of its veracity. So with Scripture, ‘God’s Word written’: faith rests its confidence in the truth of the biblical narratives, not on the critical acumen of the historian, but on the unfailing trustworthiness of God” (166-167).

 

Packer adds in a footnote, “It should perhaps be emphasized that we do not mean by this that Scripture history is written according to the canons of modern scientific history. Biblical historians are not concerned to answer all the questions which modern historians ask, nor to tell their story with the detailed completeness to which the modern researcher aspires….The biblical writers had their own aims and interests guiding their selection of the evidence, and their own conventions for using it; and if we fail to take account of these things in interpreting what they wrote, we violate the canon of literal interpretation …. Our point in the text is simply that, when Scripture professes to narrate fact, faith receives the narrative as factual on God’s authority, and does not conclude it to be legendary, or mythical, or mystical, or mere human authority (167, emphasis added).

 

This misdirected effort of Licona and other current New Testament scholars to embrace “a new historiographical approach” is discussed in detail in Chapter 11 of our new book Defending Inerrancy. The new historiography was conceived by liberal scholars and is suited to their end.  It is unwise for evangelicals to baptize it and try to use it to defend an evangelical view of Scripture.  As Licona’s efforts shows, it falls far short of their goal.

 

 

The Use of Other Scholars to Support His View

            Licona and some of his supporters appeal to other scholars who hold similar views or who support the orthodoxy of his views.  However, the value of this is dubious for several reasons.  First of all, if one wants to count numbers, the weight of history leans heavily against Licona’s views.  For it is difficult to find any orthodox scholars in the history of the Church up to modern times who denied the historicity of the Matthew 27 passage under dispute.  The largest gathering of scholars on the topic of inerrancy in the 20th century, the ICBI (1978), condemned a similar view to that held by Licona (as shown in the above citations).  Further, the largest group of evangelical scholars in modern time to speak to the issue voted overwhelmingly to ask Robert Gundry to leave the ETS (1983) because of the inconsistency of his view with inerrancy.

 

Second, one can always find scholars somewhere—even evangelical scholars—who agree with their deviant views.  However, what is interesting about many of the names used in support of Licona’s view is that: (a) some do not even believe in inerrancy; (b) others do not agree with Licona’s denial of the historicity of Matthew 27; (c) other agree only with the use of apocalyptic language but do not deny the historicity of events narrated in the Gospels, and (d) most who agree with Licona have been influenced by negative biblical criticism that springs from methodological naturalistic presuppositions that are contrary to evangelical thought.  All of this is treated more comprehensively in our new book, Defending Inerrancy (Baker).

Finally, at best the argument that other scholars hold similar views only demonstrates that their views are subject to the same criticism.  It does not show that Licona’s view is true.  Hopefully, the Licona issue will cause pause and self-examination among other evangelical scholars who have drifted into methodological unorthodoxy unwittingly.

Conclusion

 

Laying aside his emotive and ad hominem responses, Licona’s actual defense of his view is patently weak.  First, he completely ignores the bulk of the evidence against his “deshistoricizing” of the resurrection of the saints in Gospel narrative of Matthew 27.  Second, he offers only “possible” arguments in favor of his view.  Third, he ignores treatment of the other Gospel events that he thinks may be legends too, such as, the angels at the tomb and the mob in John 18 falling backward in the face of Jesus’ claim.  Fourth, contrary to his claim, his view is completely incompatible with the ICBI view on inerrancy as confirmed by living framers.  Fifth, he employs a faulty hermeneutic in coming to his conclusion that the Gospels may contain a mixture of legends with the history by using extra-biblical legends to determine  what is not historical in the records.  Finally, even Licona admits that “it is often difficult to determine where history ends and legend begins” (The Resurrection of Jesus, 34). Thus, as Dr. Al Mohler observed,“Licona has handed the enemies of the resurrection of Jesus Christ a powerful weapon.”

Copyright © 2012 NormanGeisler.net – All rights reserved

 

 

Mike Licona on Inerrancy: It’s Worse than We Originally Thought


Mike Licona on Inerrancy: It’s Worse than We Originally Thought

By Dr. Norman L. Geisler
November, 2011

 

Some Background Information

A closer look at Mike Licona’s book on The Resurrection of Jesus reveals even more problems than at first thought.  Our original focus was on his denial of the historicity and inerrancy of the resurrection account of the saints in Matthew 27.  He called this “poetical,” a “legend,” an “embellishment,” and literary “special effects” (see 306, 548, 552, 553).  Against Licona’s view, we set forth “Ten Reasons” for the historicity of this text.  And, as evidence that it was a denial of the historic ICBI (International Council on Biblical Inerrancy) view on inerrancy, we provided “Six Reasons” (www.normangeisler.com).  Thus, both the historicity and inerrancy of the text which are firmly established are tragically denied by Licona.

Strong Reaction to Licona’s View

Licona’s denial of the historicity and inerrancy of the Matthew 27 text led to a strong reaction among many evangelicals.  Here are some of the more important ones:

First, Licona made a private attempt to convince one key Southern Baptist Convention (SBC) leader that his view was orthodox.  When this failed, a source close to the situation revealed that once Licona realized that his view would not be widely accepted by the SBC pastors and churches, he decided that he had better resign his SBC position at NAMB (North America Mission Board).

Second, another noted SBC leader, Dr. Al Mohler, spoke out against Licona’s view on his web site, concluding, that in his treatment of the Matthew 27 text that “Licona has handed the enemies of the resurrection of Jesus Christ a powerful weapon — the concession that some of the material reported by Matthew in the very chapter in which he reports the resurrection of Christ simply did not happen and should be understood as merely ‘poetic device’ and ‘special effects’….  He needs to rethink the question he asked himself in his book — ‘If some or all of the phenomena reported at Jesus’ death are poetic devices, we may rightly ask whether Jesus’ resurrection is not more of the same?’…. He asked precisely the right question, but then he gave the wrong answer….”  Mohler added, “It is not enough to affirm biblical inerrancy in principle. The devil, as they say, is in the details. That is what makes The Chicago Statement on Biblical Inerrancy so indispensable and this controversy over Licona’s book so urgent. It is not enough to affirm biblical inerrancy in general terms. The integrity of this affirmation depends upon the affirmation of inerrancy in every detailed sense” (www.AlbertMohler.com, emphasis added).

Third, Southern Evangelical Seminary (SES), where Licona was recently listed as a professor, abolished his position after discovering his view and decided not to have him teach there any longer.  After the faculty examined Licona directly, one source close to the event wrote that “He definitely denies inerrancy.  He even said that if someone interpreted the resurrection accounts as metaphor and therefore denied the historicity of the Gospel accounts, that would not contradict inerrancy.  That was unbelievable.”  As a result, “SES formulated a statement formally dismissing him from any faculty appointment or position at SES, and that we believe he denies inerrancy as we understand it” (emphasis added).

Fourth, ISCA (International Society of Christian Apologetics), a scholarly society to which Licona once belonged, has officially condemned his view.  After a meeting of the  ISCA leadership on October 6, 2011 they posted the following on their web site (ISCA–apologetics.org): “The ISCA executive Committee voted a motion to go on record saying ‘we believe denying historicity of Matthew 27:50-53 is in conflict with ISCA doctrinal statement.’”  This would exclude Mike Licona and those who hold similar views from membership in ISCA.

Fifth, the Evangelical Philosophical Society scheduled Licona to offer a defense of his view at the EPS meeting on Thursday, November 17th in a paper titled: “When the Saints Go Marching In: History, Apocalyptic Symbol, and Biblical Inerrancy.” But, by allowing him to defend this unorthodox position they are acting contrary to the membership requirements on their website which affirm, “To be a member of the Evangelical Philosophical Society (EPS), one must agree to the following doctrinal affirmation: “The Bible alone, and the Bible in its entirety, is the Word of God written and therefore inerrant in the original manuscripts” (emphasis added).  This is especially so in view of the fact that EPS borrowed its doctrinal statement from its originating organization, the Evangelical Theological Society (ETS), whose framers and members opposed Licona type views and which subsequently adopted an ICBI interpretation of its view on inerrancy which clearly opposes Licona’s view (see below).  As the founder and first president of EPS, I can speak to this issue directly.  How sad it is to see in one’s life-time an organization founded on a strong view of inerrancy deviate so far from it.

Eventually, Licona gathered a few names in support of his view and then almost immediately they were withdrawn. It is reported that at least one professor from a Southern Baptist Convention (SBC) school found it necessary to withdraw his name in support of Licona when the president of his School objected that he did not speak for the institution. Nonetheless, some long-time Licona friends, like Dr. Gary Habermas and Dr. David Beck of Liberty University, continued to support him.  Indeed, despite their strong fundamentalist background (Jerry Falwell being their founder),Liberty University has offered Licona a position on their faculty—thus placing its approval on a view denying the historic view on inerrancy!

It is Worse than First Thought

            Up to the present, the focus has been primarily on Licona’s denial of the historicity of the resurrection of the saints in Matthew 27.  However, there is more—much more.  Three other views of Licona cry for attention:

First, Licona suggested that the appearance of angels at Jesus’ tomb after the resurrection is also legendary.  He wrote: “It can forthrightly be admitted that the data surrounding what happened to Jesus is fragmentary and could possibly be mixed with legend, as Wedderburn notes.  We may also be reading poetic language or legend at certain points, such as Matthew’s report of the raising of some dead saints at Jesus death (Mt 27:51-54) and the angel(s) at the tomb (Mk 15:5-7; Mt 28:2-7; Lk 24:4-7; Jn 20:11-13” (185-186, emphasis added).  This extends the infiltration of legend beyond Matthew to all the other Gospels as well. What is more, Licona offers no clear hermeneutical way to determine from the text of Scripture what is legend and what is not.  Calling a short unembellished Gospel account with witnesses “weird,” as Licona does (527), is certainly not a very clear test, especially when the passage is directly associated with the resurrection of Christ (as Matthew 27 is).  Many New Testament scholars think the bodily resurrection of Christ is weird too.  Rudolf Bultmann, the Dean of NT scholars, called it “incredible,” “senseless,” and even “impossible” to the modern mind (Kerygma and Myth, 2-4).

Second, Licona claims to believe in the general reliability of the Gospel records, “even if  “some embellishments are present.”  He adds, “A possible candidate for embellishment is John 18:4-6” (306, emphasis added) where, when Jesus claimed “I am he” (cf. John 8:58), his pursuers “drew back and fell on the ground.” Again, there is no indication in this or other New Testament texts that this account is not historical.  It is but another example of Licona’s unbiblical “dehistoricizing” of the New Testament which ICBI explicitly condemned by name (see below).

Third, Licona’s basic problem is methodological.  He adopts an unorthodox methodology.  One’s theology is not the only thing that can be unorthodox.  There can be methodological unorthodoxy as well.  As noted in our “Ten Points” article, the method of determining genre adopted by Licona and his supporters is clearly unorthodox.  It was pronounced such by the ICBI framers (The International Council on Biblical Inerrancy).  Licona said clearly, “there is somewhat of a consensus among contemporary scholars that the Gospels belong to the genre of Greco-Roman biography (bios).”  Then he goes on to say that “Bioi offered the ancient biographers great flexibility for rearranging material and inventing speeches,…and they often included legend.  Because bios was a flexible genre, it is often difficult to determine where history ends and legend begins” (34, emphasis added).  Little wonder Licona has gotten himself into trouble.  A bad methodology leads to a bad bibliology and to bad theology.  At root, then, Licona’s basic problem is methodological.  Like Robert Gundry before him who was asked to resign by The Evangelical Theology Society (in 1983), Licona’s view is a form of methodological unorthodoxy.  So, it is not just a matter of a passage or event here or there that is the problem.  Rather, it is a radical unbiblical method that undermines the divine authority of the entire New Testament text.  And as the faculty at SES where he taught discovered, it is “unbelievable” to hold that such a method could even deny the resurrection and yet one’s belief in inerrancy would still be considered orthodox.  Such a false claim to inerrancy is vacuous since the Gospel affirmations could be completely false—in that they did not correspond to any historic reality—and yet the Bible would still be considered completely true!

In brief, two main errors in Licona’s methodology stand out.  First, his genre decisions are made “up-front” based on extra-biblical data.  On the contrary, one should approach every text with the historical-grammatical method to determine within the text, its context, and by other Scriptures what it means. Then, and then alone, is he in a position to know its genre. Second, even then, categories of genre made up from extra-biblical sources (like Greco-Roman history) are not the way to determine the genre of a unique piece of literature like the Gospels.  For it may be—as indeed we believe it is—that the Gospels are a unique genre of their own, namely, Gospel genre where redemptive history is still real history.  What is certain is that whatever aid extra-biblical material may have in our understanding of the text, no extra-biblical data is hermeneutically determinative in interpreting any text of Scripture.  It may help in understanding the meaning of words and customs, but it cannot be used to determine whether a text is historical or not historical.

The ICBI framers were explicit on this point.  First, the ICBI view authorized only the “grammatical-historical” method of interpreting the Bible (Chicago Statement on Biblical Inerrancy [CSBI], Article XVIII), defining it as “interpreting the Bible according to its literal, or normal, sense.” Second, it spoke against “dehistoricizing” the text of Scripture.  Third, it says explicitly that “Scripture is to interpret Scripture,” not extra-biblical literature used to interpret biblical literature.  Fourth, it denounces a quest for “sources lying behind it [Scripture] that lead to relativizing, dehistoricizing, or discounting its teaching…” (emphasis added).

As for the later ICBI statement (“The Chicago Statement on Biblical Hermeneutics”) that “we value genre criticism as one of many disciplines of biblical study” (CSBH, Article XIII), it goes on quickly to say that “We deny that generic categories which negate historicity may rightly be imposed on biblical narratives which present themselves as factual.”  And this is precisely what Licona does to Matthew 27 and other scriptures.  Further, the next article adds, “We affirm that the biblical record of events, discourses and sayings, though presented in a variety of appropriate literary forms,corresponds to historical fact.”  And “We deny that any event, discourse or saying reported in Scripture was invented by the biblical writers or by the traditions they incorporated” (CSBH, Article XIV, emphasis added).  As a member of both ICBI drafting committees, I can confirm that it was precisely views like Mike Licona’s that we had in mind when formulating these statements.

Conclusion

As Professor Al Mohler aptly concluded (above) of this misguided method, “Licona has not only violated the inerrancy of Scripture, but he has blown a massive hole into his own masterful defense of the resurrection”(emphasis added).  For “If some or all of the phenomena reported at Jesus’ death are poetic devices, we may rightly ask whether Jesus’ resurrection is not more of the same…. He asked precisely the right question, but then he gave the wrong answer. We must all hope that he will ask himself that question again and answer in a way that affirms without reservation that all of Matthew’s report is historical” (emphasis added).

Copyright © 2012 NormanGeisler.net – All rights reserved

A Response to the Baptist Press Articles on Licona By Norman L. Geisler


A Response to the Baptist Press Articles on Licona

 By Norman L. Geisler

November 8, 2011

              I wish to commend the Baptist press for its recent attempt to be fair and balanced in presenting the Licona issue on inerrancy. The article by Erin Roach was largely on point and noted many of the problems with Licona’s view.  It cites Blocher who rightly concluded that “the way Licona interprets the raised saints passage is incorrect.”  Further, it correctly concludes that I [Blocher] reject the suggestion that Matthew 27:52f should be read nonliterally, and I consider that it puts in jeopardy the affirmation of biblical inerrancy which I resolutely uphold.” What is more, Blocher put his hand on the pulse of the problem when he observed that the nonliteral interpretation “seems rather to be motivated by the difficulty of believing the thing told and by an unconscious desire to conform to the critical views of non-evangelical scholarship.”  We have elsewhere called this putting scholarship over Lordship.  Since the other article was an attempt to defend Licona’s orthodoxy on inerrancy, I would like to address several factual misconceptions in it. 

 

It is Much More than a One Verse Issue

First, there is the misconception that the debate here is over “one biblical verse”—really two verses (Mt 27:52-53)—on whether these saints were literally resurrected or not.  As we have shown in our recent article “Mike Licona on Inerrancy: It’s Worse than We Originally Thought” (www.normangeisler.com), Licona not only (1) casts doubt on the literal resurrection of saints, but he also (2) casts doubt on the existence of the angels in all four Gospels (The Resurrection of Jesus, 185-185), and (3) the story of the mob falling backward when Jesus claimed “I am he” in John 18:4-6 (ibid, 306), and (4) generally obscures the lines between historicity and legend in  the Gospels by his genre determination that it is “Greco-Roman” bios. For he admits thatin such literature “it is often difficult to determine where history ends and legend begins” (ibid., 34, emphasis is added in this and following quotes).  This is to say nothing of the point made by Dr. Mohler that (5) Licona has handed the enemies of the resurrection of Jesus Christ a powerful weapon — the concession that some of the material reported by Matthew in the very chapter in which he reports the resurrection of Christ simply did not happen and should be understood as merely ‘poetic device’ and ‘special effects’….”  In short, this is far more than a debate over “a single verse”—it is about whether the Gospel record is the unerring Word of God or not!

It is Not Simply a Matter of Hermeneutics

Second, another point that is made in defense of Licona is open to serious challenge.  It is whether the issue is simply a matter of hermeneutics and not one of inerrancy (which Licona claims to hold).  This is built on a serious misunderstanding about inerrancy, especially that of the International Council on Biblical Inerrancy (ICBI), which Licona claims to support.  We have treated this question elsewhere at length in an article on “Methodological Unorthodoxy” first published in JETS in 1983 and is now also on our web site.  Two brief points will suffice here. (1) If Licona’s total separation of inerrancy and hermeneutic were true, then one could completely allegorize the Bible (say, like Mary Baker Eddy did)—denying the literal Virgin Birth, physical resurrection of Christ, and everything else—and still claim that it was inerrant.  (2) Such a bifurcation of hermeneutics from inerrancy is empty, vacuous, and meaningless.  It amounts to saying, “Whatever the Bible may be teaching—and inerrancy does not claim that it is teaching anything—is true. But neither the Evangelical Theological Society (ETS) nor ICBI inerrantists would agree with this contention, as the next point demonstrates.

 

It is Incompatible with the ICBI View on Inerrancy

           Third, Licona wrongly assumes his “dehistoricizing” of part of the Gospel record is compatible with what the ICBI framers meant by inerrancy.  This is flatly false, as the following citations demonstrate.  The “Chicago Statement” is clear on this issue.  First of all, We affirm the propriety of using inerrancy as a theological term with reference to the complete truthfulness of Scripture” (Article XIII).  “We affirm that inspiration, though not conferring omniscience, guaranteed true and trustworthy utterance on all matters of which the Biblical authors were moved to speak and write” (Article IX).  “We affirm that Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit.  We deny that Biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes, exclusive of assertions in the fields of history and science” (Article XII).  “We affirm the propriety of using inerrancy as a theological term with reference tothe complete truthfulness of Scripture” (Article XIII).  So, inerrancy is not an empty claim.  It claims that every affirmation (or denial) in the Bible is completely true, whether it is about theological, scientific or historical matters. 

 

          Further, inerrancy affirms that the text of Scripture is to be interpreted by grammatico-historical exegesis, taking account of its literary forms and devices, and that Scripture is to interpret Scripture. We deny the legitimacy of any treatment of the text or quest for sources lying behind it that leads to relativizing,dehistoricizing, or discounting its teaching, or rejecting its claims to authorship” (Article XVIII).  ICBI put out an official commentary on its inerrancy statements titled Explaining Inerrancy.  It declares thatThough the Bible is indeed redemptive history, it is also redemptive history, and this means that the acts of salvation wrought by God actually occurred in the space-time world.When we say that the truthfulness of Scripture ought to be evaluated according to its own standards that means that … all the claims of the Bible must correspond with reality, whether that reality is historical, factual or spiritual.

What is more inerrancy implies a correspondence view of truth.  The ICBI statements affirm clearly that “By biblical standards truth and error is meant the view used both in the Bible and in everyday life, viz., a correspondence view of truth.  This part of the article 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” (Article XII).  Article XVIII adds: When the quest for sources produces adehistoricizing of the Bible, a rejection of its teaching or a rejection of the Bible’s own claims of authorship [then] it has trespassed beyond its proper limits. 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.  This part of the article 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.”  Here too, we can see that inerrancy is not an empty claim but one that affirms whatever the Bible affirms is about something.  And if it is a narrative (as Mt. 27 is), then it is a narrative about something that really happened.

            What is more, ICBI produced an official statement and commentary on inerrancy and hermeneutics, titled Explaining Hermeneutics (hereafter, EH).  EH Article VI states: “We further affirm that a statement is true if it represents matters as they actually are, but is an error if it misrepresents the facts.”  The commentary adds, “The denial makes it evident that views which redefine error to mean what ‘misleads,’ rather than what is a mistake, must be rejected.”  And speaking directly to the point of the Licona issue, EH Article XIII says: “We deny that generic categories which negate historicity may rightly be imposed on biblical narratives which present themselves as factual.  Some, for instance, take Adam to be a myth, whereas in Scripture he is presented as a real person.  Others take Jonah to be an allegory when he is presented as a historical person and [is] so referred to by Christ.” EH Article XIV proclaims: “We deny that any event, discourse or saying reported in Scripture was invented by the biblical writers or by the traditions they incorporated”(emphasis is added in all citations).

 

            As a member of the ICBI framing committee, I can say with certainty that it was views like Licona’s that we had in mind when we wrote these statements.  I can also say, that is a misrepresentation of my colleague, J. I. Packer (who was a crucial member of the framing committee), to imply that he denied the historicity of Genesis.  For he penned EH Article XXII which “affirms that Genesis 1-11 is factual, as is the rest of the book.”  He also wrote the Forward for our forthcoming book, Defending Inerrancy(Baker), on this topic, saying of my co-author and myself,They are masterly gatekeepers [for inerrancy], and I count it an honor to commend this work to the Christian world.”

 

Licona’s friend and former teacher, Gary Habermas offered a misdirected attempt to defend him, saying, “In my opinion, Mike Licona doesn’t at all deny inerrancy by his interpretation of Matthew 27:52-53.  He adds, “Evangelicals regularly allow for all sorts of similar moves where particular texts are taken other than literally, whether it is the old earth/young earth discussions of the word ‘day’ in Genesis 1, …angles on Jesus’ Olivet Discourse, or [whether] the signs in the sun, moon and so on were fulfilled literally on Pentecost.”  First of all, no evangelical, using the historical-grammatical hermeneutic  (demanded by ICBI) denies the historicity of Genesis, however long he considers the “days” to be or the time periods represented there.  Second, both old-earth inerrantists, as well as young-earthers, affirm the historicity of Genesis, even though they disagree about the amount of literal time was involve. They don’t deny the historicity of the genesis record.  Third, no orthodox theologians, let alone inerrantist, which Habermas claims to be, denies there will be a literal second coming of Christ.  So, at best Habermas’s comments turn out to be irrelevant to the issue of the historicity of the Matthew 27 text and, at worst, a diversion of the issue.  Fourth, Habermas informed me by letter that he voted to exclude Gundry from ETS (1983) for holding a similar view that dehistoricized parts of the Gospel record. Assuming he voted in good conscience, he should feel the same way about his friend, Mike Licona’s view.  That is, unless he  allows fraternity to trump orthodoxy.  This leads to our next point.

 

Licona’s Denial of Inerrancy is of the Same Basic Kind as Gundry’s

           Fourth, Licona wrongly denies the similarity between his view and that of Robert Gundry who was excluded from the ETS in 1883 because his views were deemed incompatible with their stand on inerrancy. However, Licona and friends are wrong for there is a clear and definite similarity.  (1) Both Gundry and Licona “dehistoricized” sections of the Gospel.  (2) Both appealed to extra-biblical literature as definite in determining whether a biblical passage was historical or not.  (3) Both made up-front genre decisions about a biblical text based on extra-biblical sources.  The only real difference is that Gundry used a Jewish Midrash determination and Licona another literary determination.  The point still stands, namely, both views “dehistoricize” sections of the Gospel record based on extra-biblical sources which conclusion is condemned by clear statements of ICBI (see above).  Hence, by the same reasoning that Gundry’s view was deemed contrary to ETS, in like manner, Licona’s view is equally unorthodox on the doctrine of inerrancy.

The Matthew 27 Text on the Resurrection of the Saints is not History-Neutral

Fifth, Licona and supporters assume wrongly that the narrative in Matthew 27 is history-neutral, until one can make a genre determination by using outside sources.  The claim that we cannot know in advance of making a genre determination whether it is historical or not.  However, what they fail to note is that we can only know the author’s “intentions” by his affirmations in the text.  And we can only legitimate way we can know what these mean is by the historical-grammatical (i.e., literal) method of interpreting the text in its context.  But if one does that, he discovers that it purports to be an historical narrative.  Denying, the presumption of historicity for the Matthew 27 text on the resurrection of the saints, is as absurd as assuming that traffic signs, or most things in our experience, do not bear the presumption of literalness until one can demonstrate that they should be taken literally.  Try telling a judge that!  The Matthew 27 text is clearly not history-neutral for many reasons (see the article on our web site titled “Ten Reasons for the Historicity of Matthew 27…”  In addition to the presumption that (1) a narrative in a historical setting (as Matthew 27: 52-53 is) has the presumption of literalness, there are many other reasons for doing so. (1) is part of a historical narrative record—the Gospel of Matthew; (2) Both the larger setting (the Gospel of Matthew) and the specific context (the crucifixion and resurrection narrative) demand the presumption of historicity, unless there is strong evidence to the contrary—which there is not; (3) This text manifests no literary signs of being poetic or legendary, such as those found in parables,  poems, or  symbolic  presentations: (4) It has no indication of being a legendary embellishment, but it is a short, simple, straight-forward account in the exact style one expects in a brief historical narrative; (5) This event occurs in the context of other important historical events—the death and resurrection of Christ—and there is no indication that it is an insertion foreign to the text; (6) The resurrection of these saints is presented as the result of the physical historical resurrection of Christ.  For these saints were resurrected only “after” Jesus was resurrected and as a result of it (Matt 27:53) since Jesus is the “firstfruits” of the dead (1Cor 15:20).  It makes no sense to claim that a legend emerged as the immediate result of Jesus’ physical resurrection; (7) The record has the same pattern as the historical records of Jesus’ physical and historical resurrection: (a) there were dead bodies; (b) they were buried in a tomb; (c) they were raised to life again; (d) they came out of the tomb and left it empty; (e) they appeared to many witnesses.  So, to undermine its historicity is also to do the same for the resurrection of Christ.

Indeed, modern objections to a straight-forward acceptance of this passage as a true historical narrative are based on a faulty hermeneutic, violating sound principles of interpretation. For example, they (a) make a presumptive identification of its genre, based on extra-biblical sources, rather than analyzing the text for its style, grammar, and content in its context; or, (b) they use events reported outside of the Bible to pass judgment on whether or not the biblical narrative is historical.  This same faulty hermeneutical principle could be used, without any further justification, to deny other events in the gospels as historical.  Since there is no hermeneutical criterion of “magnitude,” the same principles could also be used to relegate events such as the Virgin Birth or the Resurrection of Christ to the realm of legend.

Conclusion

In short, the Licona issue is important to the whole inerranc

y debate.  Placing approval on his undermining of the Gospel text would not only set back the inerrancy debate a whole generation, but it would be a fatal blow to orthodoxy.  It cannot and must not be dismissed as unimportant.  It strikes to the very heart of a watershed issue in evangelicalism.  Licona has reopened the door to methodological unorthodoxy that logically destroys any divinely authoritative basis for many of the great fundamentals of the Christian Faith—including the physical resurrection of Christ which he desires to defend.  Indeed, as Dr. Mohler keenly observed,“Licona has handed the enemies of the resurrection of Jesus Christ a powerful weapon.”

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A Response to Christianity Today’s Article in Defense of Mike Licona


A Response to Christianity Today’s Article in Defense of Mike Licona

By Norman L. Geisler

November 8, 2011

In a letter to the editor of Christianity Today (CT), I gave a brief response to their November (2011) article on the Mike Licona inerrancy issue.  It reads as follows: “Your article on the Mike Licona was biased, shallow, and uninformed.  Your writer did not even know that he was dismissed from teaching at Southern Evangelical Seminary for his denial of inerrancy.  Nor did he know that Licona’s view was condemned by the International Society of Christian Apologetics (ISCA) to which he once belonged.  Nor did he mention that someone was asked to resign from the Evangelical Theological Society (ETS) in 1983 for holding the same kind of view.  Nor was he aware that ETS adopted the ICBI view on inerrancy which condemns this kind of “dehistoricizing” of the Gospels.  Better research could have given a more ‘fair and balanced’ view.”

Since, based on past experience, I was skeptical that CT would print even that short response, I offer  a more extended one here.  I will respond to each particular point they made in order to show how shallow and distorted their article really was.

First, the question is broader than “whether Matthew’s reference to many saints rising from their graves after Jesus’ resurrection might not be literal history,” as CT claims.  As we showed in our web site article (www.normangeisler.net) titled “Mike Licona on Inerrancy: It’s Worse than We Originally Thought,” Licona’s unorthodox theological method led him to several unorthodox conclusions: (1) He denied the historicity of the resurrection of the saints in Matthew 27; (2) He doubts the historicity of the story of the “angels” at the tomb (Mk 15:5-7; Mt 28:2-7; Lk 24:4-7; Jn 20:11-13, The Resurrection of Jesus[RJ], 185-186), thus involving event recorded in all four Gospels; (3) He doubts the historicity the mob falling backward when Jesus claimed “I am He” (Jn. 18:4-6, RJ, 306); (4) He undermines the general reliability of the historicity of the Gospels by claiming thatthere is somewhat of a consensus among contemporary scholars that the Gospels belong to the genre of Greco-Roman biography (bios).”  Then he goes on to say that “Bioi offered the ancient biographers great flexibility for rearranging material and inventing speeches,…and they often included legend.  Because bios was a flexible genre, it is often difficult to determine where history ends and legend begins” (34, emphasis added).  This makes the issue far broader and more serious than CT represents it, thus making the picture they paint a distorted one.

It should be clear why Licona has gotten himself into trouble.  A bad methodology leads to a bad bibliology and to bad theology.  At root, then, Licona’s basic problem is methodological.  Like Robert Gundry before him, who was asked to resign by The Evangelical Theology Society (in 1983), Licona’s view is a form of methodological unorthodoxy (see “Tenth” point below and my article in JETS titled “Methodological Unorthodoxy” vol.  26, No. 1 March 1983).

Second, CT refers to the Licona debate as a “war of words,” but as we have already shown, it is far deeper and more serious than this misleading phrase reveals. It is, in fact, one of the most fundamental issues of our day.  What constitutes the total truthfulness of Scripture has been for centuries, and still remains, one of the most crucial theological issues of the Christian Church. The late Francis Schaeffer rightly called it a “watershed” issue.  Since the Bible is the fundamental of the Faith from which the other fundamentals are derived, it could be called the fundamental of the fundamentals.  And if the fundamental of the fundamentals is not fundamental, then what is fundamental?  The answer is: fundamentally nothing.

Third, CT claims that “Licona voluntarily resigned from the [Southern Evangelical] seminary on October 4 after the print version of this article went to press.”  This too distorts the full facts of the matter.  The truth is that SES was concerned about Licona’s view, and after the faculty interrogated him they voted to not retain him on the faculty.  In the words of an SES faculty member, “SES formulated a statement formally dismissing him from any faculty appointment or position at SES, and that we believe he denies inerrancy as we understand it” (Letter, Oct 7, 2011).  His position was then eliminated and his picture taken from the web catalog.  Regardless of public statement to the contrary (which are often used to avoid litigation), normally, the term for what happened would be he was “fired.”

Fourth, Licona’s attempts to soften his position fail.  For example, he claims that “At present I am just as inclined to understand the narrative … as a report of a factual (i.e., literal) event as I am to view it as an apocalyptic symbol.”  However, first of all, this falls short of recanting the view that Matthew 27:52-53 and other texts  are “poetical,” a “legend,” an “embellishment,” and literary “special effects” (see RJ, 306, 548, 552, 553).  Further, it does not address the other issues of considering the “angels” at the tomb, the mob falling backward after Jesus claimed, “I am he” which he also places in the poetical or legend category.  What is more, it does not respond to Licona’s claim that “the Gospels belong to the genre of Greco-Roman biography (bios)” which “offered the ancient biographers great flexibility for rearranging material and inventing speeches,…and they often included legend.”

In the interest of full disclosure, we must point out that Licona said nothing of his request for a hearing with a top Southern Baptist leader whom he failed to convince of his orthodoxy.  It was only after Licona realized that his view would not fly with Southern Baptist leaders, pastors, and church members that he decided to garner support from a handful of scholars, many of whom were not Southern Baptist, and who sided withChristianity Today who happily accommodated him.  When I learned the deck was being stacked by borderline inerrantist and others who were not full inerrantist, and that CT was publishing an article on it, I engaged unsuccessfully with a number of Emails with the CT editorial leaders who refused to print contrary views on the issue.  This is just another example of  their unfair, unbalanced, and biased journalism.

Fifth, CT painted our case against Licona as objecting to his “characterizing the passage as a ‘strange little text.’”  However, this was not at the heart of our criticism at all, as was clearly indicated in our “First” point above. It was the denial of the historicity of part of the Gospel—one at that which was directly connected to the resurrection of Christ.  And it was our objection to his upfront use of a genre decision and the use of extra-biblical stories as hermeneutically determinative of the meaning of a biblical text that were our chief concern.  Here again CT gives both a shallow and distorted picture of the real situation.

Sixth, CT hides its view behind a hand-picked professor who is cited as saying, “I know a good number of professors who have privately expressed support for Mike Licona but cannot do so publicly for fear of punitive measures.”  This completely distorts the picture by making it look like untold numbers of professors are afraid to speak up for Licona for fear of losing their jobs.  This shifts the focus from an honest scholarly debate to one of positing alleged bad motives of people.  In fact, it makes Licona’s critics look like theological bullies which is about as ad hominem as these kinds of allegations get.

Seventh, CT also employs another ad hominem comment of a professor (which it does not challenge) who calls an honest and reasoned challenge of the orthodoxy of a view (see our “Ten Reasons for the Historicity of Matthew 27” at www.normangeisler.net) a “witch hunt.”  This adds only heat, not light, to the dialogue.  It would have been much more profitable had CT printed the opposing view and spent time answering the many objections given against Licona’s postion (which I sent to them but they refused to print).  Instead, CT appears to agree with the view that honest, scholarly criticism of Licona’s views are “counterproductive to the important issues of the Kingdom.”  We respectfully disagree, pointing out that the inerrancy of Scripture is not unimportant.  On the contrary, if we cannot completely trust the full truthfulness of the Scriptures, then all of the essential doctrines of our Faith based on it are thereby undermined.  Such is not “counterproductive to the important issues of the Kingdom.”  It is in fact, basic to the work of the kingdom.  For as the psalmist put it, “If the foundation be destroyed, what shall the righteous do” (Psa. 11:3).

Eighth, CT appears to support the view that we should give slack to a person who is otherwise known for his orthodoxy, saying, he “surely should not be tossed aside based on his interpretation of one passage in a massive volume.”  Well, first of all, it is not just one passage, as we have shown above (in the “First” point).

Further, cutting slack on unorthodox views is a sure path to doctrinal disaster.  It is akin to claiming that the early church should have cut slack on Arius, who was otherwise orthodox, when he claimed that Jesus was of a “similar” nature to the Father but not the “same” nature.  After all, the difference is only one little iota difference in Greek between the two words.  Regardless of orthodoxy on other issues, each doctrine must be judged on its own merits.  There is no excess of orthodoxy on one doctrine that leaks over and helps keep another unorthodox doctrine afloat.  Sure, one can agree that the deity of Christ is more important than inerrancy—at least as far as being saved is concerned.  However, it is also true, as noted above, that inerrancy is a “watershed” issue that undergirds all other basic Christian doctrines.  So, it is not an unimportant issue, nor one to which “slack” should be granted

Finally, Licona’s underlying problem is the adoption of  an interpretive method that undermines the historicity of the Gospel record and even that of the resurrection of Christ.  As noted Southern Baptist leader Dr. Al Mohler aptly put it, “Licona has handed the enemies of the resurrection of Jesus Christ a powerful weapon — the concession that some of the material reported by Matthew in the very chapter in which he reports the resurrection of Christ simply did not happen and should be understood as merely ‘poetic device’ and ‘special effects’….  He needs to rethink the question he asked himself in his book — ‘If some or all of the phenomena reported at Jesus’ death are poetic devices, we may rightly ask whether Jesus’ resurrection is not more of the same?’…. He asked precisely the right question, but then he gave the wrong answer….”  Mohler added, “It is not enough to affirm biblical inerrancy in principle. The devil, as they say, is in the details. That is what makes The Chicago Statement on Biblical Inerrancy so indispensable and this controversy over Licona’s book so urgent. It is not enough to affirm biblical inerrancy in general terms. The integrity of this affirmation depends upon the affirmation of inerrancy in every detailed sense” (www.AlbertMohler.com, emphasis added).

Ninth, CT lets stand without criticism the statement of a hand-picked scholar that claims “If we view our own interpretation to be just as inerrant as the Scriptures,” he said, “this could ironically elevate tradition and erode biblical authority.”   However, this is a straw man criticism by Licona’s critics since I never affirmed such a position.  Just because someone disagrees with Licona’s views and gives his biblical and rational reasons for doing so, it is no ground for unfairly charging him with the claim of infallibility for his position.

Furthermore, the charge has only been that Licona’s view is contrary to the ICBI stand on inerrancy which the ETS had adopted for interpreting its statement on inerrancy, not on some private view of inerrancy one wishes to adopt to accommodate his forages into contemporary genre criticism.  Our contention is only that Licona’s view is contrary to the historic doctrine of inerrancy adopted by the ETS and ICBI framers.  We have expressed the many reasons for this in our article on “Ten Reasons…” article cited above.  One would do well to give a biblical and rational response to these arguments rather than making ad hominem comments about the scholars holding them.

Tenth, the root issue with Licona’s view is methodological.  His view is in fact a form of methodological unorthodoxy.  For it adopts a method of interpretation that undermined the complete truthfulness of Scripture.  This comes out very clearly when Licona is asked  whether one’s methodology is totally separate from the doctrine of inerrancy, as the CT article implies.  His answer is Yes.  This means that even if more of the Gospel record, including the resurrection, turned out to be legend, it still would not affect the doctrine of inerrancy.  Our response is: “Whose doctrine of inerrancy?”  Certainly not the historic, ETS, ICBI doctrine of the full inerrancy of Scripture.  Such a bifurcation of methodology from bibliology leaves one with an empty, vacuous, contentless claim that “The Bible is wholly true no matter whether what it affirms corresponds to reality of not.”  This was considered “unbelievable” at Southern Evangelical Seminary who dismissed him from their faculty.

Licona’s vacuous methodological claim is self-defeating since they claim that their view corresponds to reality when they claim that truth is not what corresponds to reality.  ICBI affirmed that   “By biblical standards truth and error is meant the view used both in the Bible and in everyday life, viz., a correspondence view of truth.  This part of the article is directed toward 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” (Sproul,Explaining Inerrancy,  43-44).

Further, Licona’s view is clearly contrary to what ICBI, adopted by ETS, affirms about “dehistoriciszing” the Gospel record.  For ICBI clearly declared that “We deny the legitimacy of any treatment of the text or quest for sources behind it that leads to relativizing, dehistoricizing, or discounting its teaching…” (“Chicago Statement on Inerrancy,” Article XVIII), and “We deny that generic categories which negate historicity may rightfully be imposed on biblical narratives which present themselves as factual” (“Chicago Statement on Hermeneutics,” Article XIII).

What is more, in an official commentary of  ICBI on its famous “Chicago Statement on Inerrancy” (1978), it clearly defines truth as “what corresponds to reality,” affirming that “When we say that the truthfulness of Scripture ought to be evaluated according to its own standards that means that … all the claims of the Bible must correspond with reality, whether that reality is historical, factual or spiritual” (R. C. Sproul, Explaining Inerrancy, 41. Or Sproul-Geisler, Explaining Biblical Inerrancy)  So, to claim a biblical reference is true means that it corresponds to reality which is contrary to Licona’s “dehistoricizing” of the Gospel record.   For to claim a narrative in a historic context is true, means it corresponds to a historical reality.  As the ICBI Explaining Hermeneutics Article XIII put it, “We deny that generic categories which negate historicity may rightly be imposed on biblical narratives which present themselves as factual.”  But this is precisely what Licona does.  So, Licona’s view on inerrancy is clearly contrary to the ICBI framers meaning of the term.

Eleventh, CT’s distortions of the facts are not always in what it said,  but sometimes are in what it did not say.  As we pointed out in our letter to the CT editor, “Your writer did not even know  he was dismissed from teaching at Southern Evangelical Seminary for his denial of inerrancy.  Nor did he know that Licona’s view was condemned by the International Society of Christian Apologetics [ISCA] to which he once belonged.  Nor did he mention that someone was asked to resign from the Evangelical Theological Society (ETS) in 1983 for holding the same kind of view.  Nor was he aware that ETS adopted the ICBI view on inerrancy which condemns this kind of ‘dehistoricizing’ of the Gospels.”

Further, why were no scholars picked by CT who disagreed with Licona’s claim that his view did not deny inerrancy.  Does this not indicate a journalistic bias?  As noted earlier, Licona’s view is contrary to the historic view on the full inerrancy of Scripture.  It is also contrary to the “grammatical-historical” method which the ICBI demands Article XVIII adds, “We affirm that the text of Scripture is to be interpreted by grammatical-historical exegesis” which it describes as “Scripture is to interpret Scripture,” not Scripture being interpreted by extra-biblical Jewish or Greco-Roman sources as Licona does (see the “First” point above) .

Conclusion

By failing to mention all of these important points,  CT paints a distorted picture which, according to them, only a few “witch hunting” discontents oppose.  However, just the opposite is the case.  It was 70% of the Evangelical Theological Society (ETS) who asked a member to resign (in 1983) for holding a similar view that “dehistoricized” sections of the Gospels.  It was 80% of ETS who voted to adopt the ICBI interpretation of inerrancy—which interpretation speaks directly against views like Licona’s.  And the view of the full inerrancy of the Bible as held by the ETS and ICBI framers has been demonstrated to be the historic view of the Christian Church (see John Hannah, Inerrancy and the Church).  In a well documented book, H. D. McDonald demonstrated that “Prior to the year 1860, the idea of an infallibly inerrant Scripture was the prevailing view” (Theories of Revelation, 196).  So, the truth is that views like Licona’s that deny the full inerrancy of the Bible are: (a) contrary to the view held by orthodox Christians down  through the centuries, (b) contrary to the affirmation of the decision of the largest group of evangelical scholars in the world (ETS), and (c) contrary to the conclusions of the ICBI framers.  Having been one of them, I can speak directly and authoritatively on the matter:  Licona’s view, regardless of whoever may agree with it, is not in accord with the ICBI framer’s understanding of inerrancy.

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