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Through the years, I’ve heard many in my audience of evangelism give this answer: “So many Bibles out there!” Is that true though? Are there really multiple Bibles and you can choose which Bible you want? It truly is not true, but that’s what many think because of the glut of English translations. There is only one Bible, yet people think of there as many Bibles. Is anyone responsible for causing this wrong thinking? Yes, the multiple versionists, who promote numerous “Bibles.”

Let’s say I agree with Mark Ward and his hundred plus “false friends” in the King James Version, so I decide I’ll do a Kent Brandenburg Version, the KBV. I add my KBV to modern English translations from the same text as the King James Version. Would that be good for me to do? Doing an update like that would seem to follow a Mark Ward suggestion. My doing my own update, I believe, is not good. I wouldn’t do it, even though I could. It would be right for many reasons. Could some good reasons prohibit another English translation of the Bible? I say, yes.

Biblical Criteria for an Update

Before someone tries an update, he should put together a list of biblical criteria for that undertaking. I’ve thought about it and have in the past produced that list. Several scriptural reasons would keep me from presently doing my own English translation and publishing it. What is the criteria for an update and what makes a translation a standard? Mark Ward has not produced such a list (that I know of). I haven’t seen it. The Bible has the principles that will form a list of criteria as a basis of a standard translation. If an update were justifiable, the leadership for a translation should follow a list with biblical criteria for that update.

What is the purpose of the update? From Mark Ward’s perspective, it’s these false friends or semantical changes that disallow an average person from understanding the Bible as well as he could. I’ve already said that we can address that with marginal notes or footnotes. We could also have a few page guide or booklet to accompany a Bible without notes in it. What is bad about that choice? Who would be against it, whose main concern is semantical change? Apparently marginal notes and footnotes are great for textual variants, but not good for translation explanations?

Scrivener’s Greek New Testament

In my list of five concerns that I’ve read Mark Ward to express, the fifth is the following (as coming from him):

The underlying text behind the King James Version didn’t exist in a single edition until Scrivener in the late 19th century, who himself didn’t support the Textus Receptus.

I agree with this point that many, many men have made, who attack my position. What they’re saying is true. No single printed edition of the Greek New Testament that matches the underlying text of the King James Version existed until Scrivener’s (actual text). Is there some kind of legitimate point to what Mark Ward and others say, using this as an attack of our position on the preservation and availability of the original language New Testament? I don’t see it, have explained it many times, and I will explain it again here. There are a few different points to the answer.

The Scrivener Greek Text Already Existed Before the Printed Edition

I am differentiating between the Greek text and the printed edition. Printed editions of the Greek New Testament did not exist until the invention of the printing press. Please, please get that statement. The text of the Greek New Testament existed before the printing press, but no one printed it until the 16th century. The Bible existed before the invention of the printing press. This is the same issue. It would seem simple to understand.

Kurt and Barbara Aland

The early printed editions of the Greek New Testament are known as the Textus Receptus (TR). The TR never meant one printed edition. Even Kurt and Barbara Aland the famed textual critics, the “A” in “NA” (Nestles-Aland), wrote (“The Text of the Church?” in Trinity Journal, Fall, 1987, p.131):

[I]t is undisputed that from the 16th to the 18th century orthodoxy’s doctrine of verbal inspiration assumed this Textus Receptus. It was the only Greek text they knew, and they regarded it as the ‘original text.’

He also wrote in his The Text of the New Testament (p. 11):

We can appreciate better the struggle for freedom from the dominance of the Textus Receptus when we remember that in this period it was regarded even to the last detail the inspired and infallible word of God himself.

His wife Barbara writes in her book, The Text of the New Testament (pp. 6-7):

[T]he Textus Receptus remained the basic text and its authority was regarded as canonical. . . . Every theologian of the sixteenth and seventeenth centuries (and not just the exegetical scholars) worked from an edition of the Greek text of the New Testament which was regarded as the “revealed text.” This idea of verbal inspiration (i. e., of the literal and inerrant inspiration of the text) which the orthodoxy of both Protestant traditions maintained so vigorously, was applied to the Textus Receptus.

Theodore Beza, Richard Capel, and Edward Hills

The specific editions of the Textus Receptus, published in the 16th century, almost identical (but not identical) to Scrivener’s, were those produced by Theodore de Beza, particularly his 1588–89 and 1598 editions. The differences between those of Beza and the underlying Greek text of the KJV were like those between each of the editions of the printed editions of the Textus Receptus. It represents the common belief of the saints, communicated by Richard Capel, “what mistake is in one print, is corrected in another.” This also corresponds to the well-known expression of Edward Freer Hills in his The King James Version Defended:

The King James Version ought to be regarded not merely as a translation of the Textus Receptus but also as an independent variety of the Textus Receptus.

Scriptural Presuppositions

According to scriptural presuppositions, God preserved every Word and all of His Words in the language in which they were written, and made them available to every generation of believer. Read that last sentence again. That doesn’t say that God promised to preserve one printed edition.

I don’t want to go through this again. The King James Translators translated from a text. They used the Textus Receptus. It was available. They didn’t turn it into a printed edition. Why? I don’t hear the critics answering that question, maybe because they don’t care. The text was available. King James himself made an explicit instruction that his translators proceed from manuscripts written in the original languages of the Bible, Hebrew for the Old Testament and Greek for the New Testament. He explicitly instructed that the translation should not alter the originals.

Commentators

Commentators wrote from 1500 to 1800 and referred regularly and constantly to the last twelve verses of Mark, 1 John 5:7, and John 8:1-11, including as examples, John Gill, Matthew Henry, and Albert Barnes. They say, “God was manifest in the flesh,” instead of “he was manifest in the flesh,” in 1 Timothy 3:16. They very often refer to the Greek words that are not included in the modern critical text. What were they looking at to refer to these words, but the Greek text that they possessed?

John Berriman quotes the Greek text of 1 Timothy 3:16, using Theos (“God,” not “he”) in his 1741 dissertation on 1 Timothy 3:16. Commentator after commentator refers to the “book of life” in Revelation 22:19. You know what I’m saying. People referred to, exegeted, exposed, taught, and preached the same underlying text of the King James Version. They weren’t waiting for the publication of Scrivener’s.

“Where Is the Printed Edition?”

Men ask as a part of an rhetorical argument: “Where is the printed edition?” I’ve never said once that we believed in the preservation of a printed edition, so the question is a strawman. Scripture teaches the preservation of words and their availability. That happened. Those were presuppositions upon which succeeding generations depended.

Another presupposition is a settled text. This required settling on a text. The presupposition guides the interpretation of history. On what text did believers settle? All of these presuppositions become a matter of faith as an epistemology (“by faith we understand”).

The presupposition of a settled text also relates to the canonicity argument. The inward testimony of the Holy Spirit in believers becomes the guiding factor. Where is the agreement of believers? It isn’t a critical text or eclecticism, which contradicts the presuppositions. One can see this is a so-called text not received by the churches. I say “so-called” because an eclectic text has no historical precedent. It never existed until its doctors constructed it, hence the nickname, “Frankentext.”

Requests

I would like, even request, three things from this series of posts. One, I would like the other side of this debate to steelman my position. I’m pretty done with the misrepresentations. The worst thing to the other side is not distorting what I say, but being called a liar for their distortions. Two, cease bringing up counters like no one answers their questions. Three, please try to stop the judging of motives. I read one yesterday, a pastor who says that the King James Version is an idol. Really? This really is coming from the side that incessantly touts its own humble tone.

The other side does not start with scriptural presuppositions. At the best, it has tried to answer our biblical ones. These are also historical presuppositions and we’ve proven that. The other side fulfills themselves this statement: “you overplayed your hand and committed the classic error of an ideological extremist by refusing to give me a millimeter.” I don’t see them give a millimeter to historical and biblical presuppositions. They’ve got to deny them with all their being, and attack, attack, and attack.

New List of Reasons for Maximum Certainty for the New Testament Text (Part 5)

May 28, 2024 / Leave a comment

ANSWERING AGAIN THE “WHAT TR?” QUESTION

Part One Part Two Part Three Part Four

1. God Inspired Specific, Exact Words, and All of Them.
2. After God Inspired, Inscripturated, or Gave His Words, All of Them, to His People through His Institutions, He Kept Preserving Each of Them and All of Them According to His Promises of Preservation.
3. God Promised Preservation of the Words in the Language They Were Written, or In Other Words, He Preserved Exactly What He Gave.
4. God’s Promise of Keeping and Preserving His Words Means the Availability of His Words to Every Generation of Believers.
5. God the Holy Spirit, the Third Person of the Trinity, Used the Church to Accredit or Confirm What Is Scripture and What Is Not.
6. God Declares a Settled Text of Scripture in His Word.

THE APPLICATION OF THE PRESUPPOSITIONS, PRINCIPLES, AND PROMISES OF AND FROM SCRIPTURE

God’s Word is truth. It provides the expectations for Christians, not feelings or experience. People can count on what God says. True believers go to scripture to get their views for things.

The Lord in His Word gives the expectations regarding the future of scripture. What would God do? If God says He will do it, then He will do it, and believers will believe that He did.

The presuppositions, principles, and promises of and from scripture provide a model, paradigm, or template for knowing what God’s Words are. The true view will follow a biblical model.

Epistemology

What I’m writing in this series considers how people know or can know what they know, what’s called “epistemology.” The critical text and its modern versions are different than the received or traditional text and the King James Version. They can’t both be right. Of the two, how do we know which one is right?

Knowledge starts with God’s Word. Faith in what God says is the primary way of knowing what people ought to know. Someone can open to Genesis 1:1 and know what it says occurred based on God saying it.

Only one text and version position fits the principles, presuppositions, and promises of scripture. The above six true principles lead one to the received text or textus receptus. Only the received text, the underlying text of the King James Version, corresponds to what God said would occur.

Which Textus Receptus?

Opponents or critics of the received text position, critical text proponents, very often ask, “Which Textus Receptus (TR)?” I saw someone recently mock the TR by calling it the “Texti Recepti.” The idea of this criticism is that there is more than one edition of the TR, so which one is it?

The textus receptus is a very homogenous text. All the varied editions are very close and essentially the same. However, the differences would contradict perfect, every word preservation and a settled text. This criticism becomes a major presupposition for a critical text position. It says, “No one knows what the text is, so everyone continues with textual criticism.”

Following the presuppositions, principles, and promises of scripture, one witnesses settlement on the text of scripture. Even though each of the twenty-seven books of the New Testament were considered scripture immediately, its aggregation or collation into one book took one or two hundred years. This occurred through the agreement of God’s people and the testimony of the Holy Spirit, termed “canonicity.”

History of the Received Text

Through church history, God’s people continued to ascertain and identify scripture in the keeping process. Churches kept agreeing on the twenty-seven books of the New Testament. They also received the words of the New Testament, the text of the New Testament. Churches had already been receiving the same text of scripture in the manuscript or hand-written era. A few years ago, I wrote the following.

Kurt Aland

The TR never meant one printed edition. Even Kurt and Barbara Aland the famed textual critics, the “A” in “NA” (Nestles-Aland), wrote (“The Text of the Church?” in Trinity Journal, Fall, 1987, p.131):

[I]t is undisputed that from the 16th to the 18th century orthodoxy’s doctrine of verbal inspiration assumed this Textus Receptus. It was the only Greek text they knew, and they regarded it as the ‘original text.’

He also wrote in his The Text of the New Testament (p. 11):

We can appreciate better the struggle for freedom from the dominance of the Textus Receptus when we remember that in this period it was regarded even to the last detail the inspired and infallible word of God himself.

Barbara Aland

His wife Barbara writes in her book, The Text of the New Testament (pp. 6-7):

[T]he Textus Receptus remained the basic text and its authority was regarded as canonical. . . . Every theologian of the sixteenth and seventeenth centuries (and not just the exegetical scholars) worked from an edition of the Greek text of the New Testament which was regarded as the “revealed text.” This idea of verbal inspiration (i. e., of the literal and inerrant inspiration of the text) which the orthodoxy of both Protestant traditions maintained so vigorously, was applied to the Textus Receptus.

I say all that, because Aland accurately does not refer to an edition of the TR, neither does he speak of the TR like it is an edition. It isn’t. That is invented language used as a reverse engineering argument by critical text proponents, differing with the honest proposition of Aland, quoted above. They very often focus on Desiderius Erasmus and his first printed edition of the Greek New Testament. That’s not how believers viewed what the Van Kleecks call the Standard Sacred Text, others call the Ecclesiastical Text, and still others the Traditional Text.

Metzger

Neither does Bruce Metzger refer to an edition of the Textus Receptus; only to the Textus Receptus (The Text of the New Testament: Its Transmission, Corruption, and Restoration, 4th ed. [Oxford: Oxford University Press, 2005], pp. 106-251):

Having secured . . . preeminence, what came to be called the Textus Receptus of the New Testament resisted for 400 years all scholarly effort to displace it. . . . [The] “Textus Receptus,” or commonly received, standard text . . . makes the boast that “[the reader has] the text now received by all, in which we give nothing changed or corrupted.” . . . [This] form of Greek text . . . succeeded in establishing itself as “the only true text” of the New Testament and was slavishly reprinted in hundreds of subsequent editions. It lies at the basis of the King James Version and of all the principal Protestant translations in the languages of Europe prior to 1881.

[T]he reverence accorded the Textus Receptus. . . [made] attempts to criticize or emend it . . . akin to sacrilege. . . . For almost two centuries . . . almost all of the editors of the New Testament during this period were content to reprint the time-honored . . . Textus Receptus. . . . In the early days of . . . determining textual groupings . . . the manuscript was collated against the Textus Receptus . . . . This procedure made sense to scholars, who understood the Textus Receptus as the original text of the New Testament, for then variations from it would be “agreements in error.”

The Textus Receptus does not refer to a single printed edition of the New Testament. The language of a received text proceeds from true believers in a time before the printing press in hand copies and then leading to the period of its printing.

Edward Freer Hills

Churches up to the printing press ‘received’ the “received text,” hence, “the received text” of the New Testament. This bore itself out in the printed edition era, as churches only printed editions of the received text. However, they didn’t permanently continue printing editions of the TR. They settled, as seen in the discontinuation of printing further editions after about a hundred years. This was a shorter period of time than the settlement or agreement on the twenty-seven books of scripture.

What I’m writing here corresponds to the now well-known position expressed by Edward Freer Hills in his book, The King James Version Defended. He wrote:

The King James Version ought to be regarded not merely as a translation of the Textus Receptus but also as an independent variety of the Textus Receptus. . . . But what do we do in these few places in which the several editions of the Textus Receptus disagree with one another? Which text do we follow? The answer to this question is easy. We are guided by the common faith. hence we favor that form of the Textus Receptus upon which more than any other, God, working providentially, has placed the stamp of His approval, namely the King James Version, or, more precisely, the Greek text underlying the King James Version.

King James Version Translated from Something

Some critical text adherents want to make Hills statement a “gotcha” or “aha” moment. “Look, this is an English priority!” I say, “No, the King James translators were translators, so they translated from something.” From which they translated is represented by the writing and teaching in all the centuries after the last printed edition of the textus receptus and the acceptance of the King James Version.

The King James Version translators translated from available words. They relied on the printed editions of the textus receptus. Their text was its own independent variety, like Hills said. However, that text pre-existed the translation, even if it wasn’t in one printed edition. Again, scripture doesn’t argue for the preservation of an edition.

Those translations forerunning the King James Version also relied on the textus receptus. The necessity of a settled text, that particular presupposition, looks on which the vast majority of believers settled. The concluding certainty comes from faith in what God said He would do.

Printed Editions of the TR

Almost one hundred percent of the words for the King James Version came from the printed editions of the textus receptus. Maybe two or three words total in the King James Version don’t appear in any printed edition of the textus receptus but had textual attestation elsewhere. A vast majority of true believers were not reading the Greek New Testament. They accepted or received the textus receptus by receiving the translation from the textus receptus. This helps explain the Hills statement of an “independent variety of the Textus Receptus.” It’s not unique though in a fair understanding of the word. It reflects what God’s people received as the text of the New Testament since its original writing.

In 1881, F. H. A. Scrivener took on the monumental project of printing the received text underlying the King James Version New Testament. For many decades the Trinitarian Bible Society has printed this edition of the textus receptus. The printing of this as its own edition suggests the independent variety of the Textus Receptus underlying the New Testament of the King James Version.

The Ecclesiastical Text

Some call the textus receptus, “the ecclesiastical text.” I don’t mind that title. It acknowledges the testimony of the Holy Spirit toward His words through the church. God uses the church to attest to the words of God as a means of settling the text. Naturalistic and rationalistic modern textual criticism does not settle the text. It uses naturalistic means as a basis for speculating the original text of the New Testament. It does not claim certainty or knowing what the text is. Because of its means or instrumentality, it doesn’t and can’t claim to know the original text. It also does not acknowledge the truth of the above principles, promises, and presuppositions.

I know I’m saved. Scripture assures me of my salvation. The Bible also assures me that I know what is the text of the New Testament. I know the New Testament text like I know the twenty-seven books of the New Testament.

Acting in Faith

Faith acts. It will bite down on what God said and what He said He would do. You don’t believe if you sit back and taste without swallowing. Faith isn’t a sample-fest.

On this subject, some are reticent to say what is the text of the New Testament. They anticipate the attack coming, including mockery. Those mocking do not bite down. They instead adjust based upon their naturalistic presuppositions. They say something like “confidence” instead of “certainty.” That doesn’t follow what scripture says about itself. This should embarrass them. I think it does many of them, which is why the angry reaction and the resultant mockery.

The trail of faith on this issue ends with the underlying text behind the King James Version. The closest to that is all the words found in the printed edition. That sort of settles, but it leaves wiggle room. It’s a harder-to-defend position, based upon the plain scriptural presuppositions.

More to Come

Not Knowing What You With Certainty Can Know Is True and Knowing What You Can’t Know Is True

May 29, 2022 / 2 Comments on Not Knowing What You With Certainty Can Know Is True and Knowing What You Can’t Know Is True

What you can know with certainty is anything that God says. You know the Bible is true. God said it. It’s true and you can know it with certainty. More than ever, what God says, people don’t know. They treat what God said like they can’t know it.

Scripture talks about treating what you can know like you can’t know it. It’s not about knowing. It’s about wanting. Someone doesn’t want to do it, so he eliminates it by not knowing it. He can know it and he does know it. He says he doesn’t know it.

What I’m writing about is like a little child who “forgets.” A parent asks if the child knows. The child nods, “No,” shaking his head back and forth, when the child knows. Not knowing is an excuse for not doing. He does know. With a very large sample size, I can say that children know more than what they act like they do.

Very often, for what people can know, they stay ignorant. They could know, but they don’t want to know. They like what they’re doing. If they don’t try to find out, then they won’t know. If they don’t know, they won’t have to do.

Knowing what you can know with certainty very often isn’t popular. It’s easier just to say that you don’t know.

On the other hand, people treat the Bible like it can’t be known. It’s just opinion. It is a story book of preferences. If it makes you feel good, sure, go ahead with it, but don’t treat it like something you can know.

An example of not knowing what you can know occurred recently in the Senate hearings for confirming the Supreme Court justice, when a Senator asked her to define a woman. She said she didn’t know that. She could know, but wasn’t willing to know.

Very often what the world knows is that it can’t know. It knows with certainty that it can’t know. The unknowability provides freedom. You’re not to judge what you can’t know, so you must not know. That way no one can judge. Then you get to live like you want.

Unwillingness to know becomes a basis of toleration. You’re in trouble if you judge something wrong, because you’re saying you can know, when you can’t. You’re left with tolerating wrong things. It’s required. The judgment itself becomes what’s wrong. An irony is that you can know when someone else can’t know.

I’m not saying, however, that people don’t say they know things. They know what’s wrong with their meal at a restaurant. These people write a bad review with complete conviction of their own knowledge. They know if they got bad service from someone. They know when someone offends them because it’s what they feel.

People know evolution is true. Evolution is still a theory. That status hasn’t changed, but men now know men evolved. This theory promotes naturalism. Knowing it frees men from their accountability to God, when they don’t know it. It’s a theory. It’s a theory that we actually know is not true.

Critical theory poses as knowledge. People know your motives. They know you’re racist. Climate science says it knows the world will end by global warming. Man causes the end of the world through natural means. God tells man how the world will end. That we know.

Churches are more and more worldly because of more and more preference, a lack of knowledge about scriptural things that were once known. They are still known, but treated like they are not. What distinguishes the roles of men and women, what were once known, now not known. The psychology behind overturning scripture, creating victims, who are not victims, this is now known. People are sure of this.

What I’m describing is leaning on man’s understanding and not on God’s. God is always right. Man is rarely to never. Living by faith, which pleases God, is living by what man can and should know, not by what he knows, but that he really cannot.

How should someone treat willful not knowing or rebellious knowing? He should tell the truth. He should embrace knowing what he can and should know. As the psalmist wrote in Psalm 118:6, “The LORD is on my side; I will not fear: what can man do unto me?” He should also stand against what he knows men cannot know.

Choosing Faith or Religion Like Choosing A Wallpaper Pattern

November 14, 2021 / Leave a comment

During graduate school, for a short while I worked at a paint and wall covering store. Of varied responsibilities, I performed the job of organizing the wallpaper books. They filled the tops of two large tables and I kept them in some kind of order based on style. I could at least direct someone according to the taste of a customer.

Philosopher Ernest Gellner wrote that under relativism choosing a religion is akin to choosing a wallpaper pattern. In other words, considering faith or religion you can act on personal taste or feelings, like someone picking out a style of wallcovering. In general, truth then doesn’t apply to faith or religion, not like the physics of airplane travel or the engineering of a bridge.

You can live in a house without wallpaper on the walls. Wallpaper itself is a total convenience. Are faith or religion or moral laws such a convenience?

Men have become convinced by many various ungodly means that religious knowledge, the truth as a basis for faith, is of a different, lesser quality. First, you choose what you want to believe. What you’ve chosen might be something different than mine. I like something different, and it doesn’t matter that they disagree or even contradict. People might treat scripture like it is just a vessel to conform to whatever they want, but it isn’t. However, they are doing this now.

Second, many varied religions compare in what’s important. It’s better just to look for common ground. Everyone has free will and you won’t convince anyone by trying to force them. These similarities, kindness, treating other people like they want to be treated, the golden rule, are what’s important. Those are the common ground, hence the truth. The Bible says nothing like this either.

Third, the truth is really just what you feel in your heart. Follow your heart. That feeling that you feel is something God wants you to know. Are you going to deny that God doesn’t want you to know what you need to know? God’s Word says to try these feelings, this intuition, using God’s Word.

Fourth, the very existence of so many religions says that it’s near to impossible to be certain on the truth. So many people couldn’t all be wrong. It’s proud to think you do know.

Fifth, two plus two equals four. That’s knowledge. Faith is categorically different, not knowing in the same way as math. Math is real. Twelve divided by three equals four. If religion was the same as math, then you could say that you know it. Religion, faith, has much more variation, because it isn’t so sure. Whatever someone happens to feel or think about religious matters is as good as what anyone else says. It’s very personal, unlike math. Two plus two means the same thing to everyone. Religion and faith are different, more like choosing a wallpaper pattern.

None of the reasons or explanations I’ve given here are true. Man walks according to his own lust and his view of faith, religion, knowledge, and the truth conforms to that. What’s real is what’s out in the world, the people he knows, his dreams, what he wants to do. Faith and religion can be modified to fit that. In the end though, God will still judge them to fall short of a biblical plan of salvation.

Burk Parsons tweeted yesterday (Sunday): “Saying you’re a new kind of Christian with a new kind of Christianity is basically saying you’re an old kind of heretic.” You can want people to include you in Christianity, but your new kind of Christianity isn’t really or truly Christian.

Not just the world, but churches today in rapidly growing fashion coddle relativism.

The Tree of the Knowledge of Good and Evil, Postmodernism, and Critical Theory

October 19, 2021 / 2 Comments on The Tree of the Knowledge of Good and Evil, Postmodernism, and Critical Theory

People in general don’t want to be told what to do. This arises from the sin nature of mankind, a cursed rebellion passed down from Adam. So people won’t have to do what an authority tells them, they disparage the credibility of it. They especially attack God in diverse manners so He won’t hinder or impede what they want.

Premodernism, Modernism, Postmodernism, Critical Theory, and Epistemology

The premoderns, even if some did not view themselves or the world correctly, related everything to God. Truth was objective. They knew truth either by natural or special revelation of God. If God said it, it was true, no matter what their opinion. Many invented various means to deal with their own contradictions, but God remained God.

Modernism then arose and said revelation wasn’t suitable for knowledge. Modernists could point to distinctions between religions and denominations and the wars fought over them. Knowledge instead came through scientific testing, man’s observations, consequently elevating man above God. Man could now do what he wanted because he changed the standard for knowledge. Faith for sure wasn’t good enough. With modernism, faith might make you feel good, but you proved something in naturalistic fashion to say you know it. Modernism then trampled the twentieth century, producing devastation, unsuccessful with its so-called knowledge.

Premoderns had an objective basis for knowledge, revelation from God. Moderns too, even if it wasn’t valid, had human reasoning, what they called “empirical proof.” Postmoderns neither believed or liked scripture or empiricism. This related to authority, whether God or government or parents, or whatever. No one should be able to tell somebody else what to do, which is to conform them to your truth or your reality. No one has proof. Institutions use language to construct power.

Postmodernism judged modernism a failure, pointing to wars, the American Indians and institutional bias, bigotry, and injustice. Since modernism constructed itself by power and language, a postmodernist possesses his own knowledge of good and evil, his own truth, by which to construct his own reality. No one will any more control him with power and language.

Critical theory proceeds from postmodernism, but is ironically constructed to sound like modernism. It’s not a theory. Theory is by definition supposed to be rational and associated with observations backed by data. Critical theory criticizes, but it isn’t a theory, rather a desire. People desire to do what they want and don’t want someone telling them what to do, so they deconstruct the language to serve their desires and change the outcome. In the United States especially, theorists criticize white males, those who constructed language and power for their own advantage. According to their theories, white men kept down women, all the other races, and sexual preferences.

The postmodernism behind critical theory procures its knowledge with total subjectivity. Those proficient in theory based on their own divination know what’s good and evil, making them woke to this secret knowledge. They have eaten of the tree. White men are evil. The patriarchy is evil. Anyone contesting gender fluidity and trangenderism is evil.

Epistemology is a field of study that explores and judges how we know what we know and whether we really know it, that it is in fact knowledge. What is a sufficient source of knowledge? You can say you know, but do you really know? The Bible uses the term “know” and “knowledge” a lot. Biblical knowledge is certain, because God reveals it. You receive knowledge when you learn what God says. You can’t say the same thing about what you experience or feel.

The Tree of the Knowledge of Good and Evil

In Genesis 2 (vv. 9, 17), what was the tree of the knowledge of good and evil? In the same context, Genesis 3:5-7 say:

5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods,, knowing good and evil. 6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. 7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.

If Adam and Eve depended on what God knew, they would not have eaten of the forbidden tree. Instead they trusted their own knowledge. The tree wasn’t the tree of the knowledge of good. God provided that knowledge. Just listen to Him. Eating of the tree brought the knowledge of evil. The knowledge of evil, what someone might call, carnal knowledge, reminds me of three verses in the New Testament.

1 Corinthians 5:1, It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife.

Ephesians 5:3, But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints.

Romans 16:19, For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.

God discourages the increase of the knowledge of evil. Do not become curious with evil. Upon eating, however, Adam and Eve, ceased their simplicity concerning evil (Rom 16:19). God forewarns the knowledge of evil and we need no other basis for the knowledge of good other than God. God is good. All goodness comes from above (James 1:17).

Carnal Knowledge

Critical theory posits a special knowledge, like that of the gnostic. What the theorist knows now is evil, because he stopped listening to God as a basis for what he does. He doesn’t want to do what God tells him to do. He wants to do what he wants and now with an objective basis for his knowledge, his theory. Like James wrote, temptation occurs when lust draws us away and entices us. Rather than knowledge or truth, critical theory is lust, like what Adam and Eve had in the garden.

When someone does what he wants, he now has experiential knowledge of that thing, something like carnal knowledge. He functions according to his own lust, his own feelings. He’s being true to himself, so true by his own presupposition. His truth is his truth. He’s authentic. He listens to his music. He eats what he wants, drinks what he wants, watches what he wants. A man wears a dress because he wants to wear it. She pierces herself wherever and with whatever she wants and lies with another woman if it’s what she wants, if she’s being true to herself. This clashes with God, but God is only a construct anyway of a white patriarchy for the purpose of power.

The person who knows evil is a person of the world, doing what he wants, experiencing it all for himself. Maybe his parents said, no. They’ve warned, if sinners entice thee, consent thou not. He is wise unto that which is evil, which is impressive in this world. He has a worldly vocabulary that conforms to how he wants to talk. It’s not profanity any more. That was all just a construct. It’s authentic speech, art imitating life and life imitating art. It’s like the pursuit of Solomon without God — altogether vanity and vexation of spirit.

That the knowledge of evil makes one wise is a lie of temptation. Critical theory standardizes lies and turns them into a curriculum. Someone can claim an expertise, become a licensed operator of these lies. Theorists don’t just condone the lies, but institutionalize them.

Eve saw the fruit of the tree. It was good. It would make her wise. This was critical theory. She was now woke. No one constructs his own reality. The effects of her eating was reality, was true, and both Adam and Eve dealt with those consequences. Every man will face that. In the end, the theories, that aren’t even theories, won’t make any difference before a holy God. All theorists will stand before God and understand with impeccable clarity the objectivity of truth, not constructed by man, but revealed by God. Best for everyone that they do not wait until then, but start listening to Him now as their source of knowledge.

WHAT IS TRUTH