12825Re: Text types
- May 1, 2005--- In email@example.com, "Daniel"
> In responce to your question regarding examples of doctrines
> in the non textus receptus texts, I don't have any.Tim-Then may I suggest you find some. Otherwise this discussion is
> your question, but can you now answer mine? I never said that Iknow
> of any examples but my arguement is that we cannot rule out thebecause
> possibility of them being there yet just not discovered. Just
> we don't know of them doesn't mean that they are not there. Pleaseanswer
> anwer this exact question. If you want me to answer another
> difficulty related to it, that's fine, but please be fair and
> my question too.Tim- I did answer it. See the pp. on the cross references provided
by the Ante Nicene Fathers. In addition consider the following: Any
heretofore unknown differences in doctrine turning up with any
hypothetical new found mss. of a new type will, of necessity, fall
into one of these categories:
1) omissions of material to all presently known text types.
2) additions to said common material.
3) contradictions of said common material.
and can be rejected on the basis of one of these grounds as some
phoney "gospels" "acts" and "epistles" already have been.
Note well, however, that I would only use this doctinal control in
this situation of examining any (hypothetical) newly appearing mss.
that are doctrinally different from our present known mss. families.
I do not apply this control to the mss we presently have. In our
present situation of known mss. differences, the situation is
different and so is my procedure.
> And you haven't really answered my objection regarding the factthat
> you consider the Alexandrian manuscript legitimite based on thefact
> that it has fundamental doctrines which you believe in order toguide
> you on your quest for the best text. Did you get these doctrinesfrom
> the Bible? And if so you are using the same logic that you accuseme
> of because you wouldn't consider any text permissible that omittedTim-You are misunderstanding my reasoning. I am not trying to say
> any fundamentals.
that I have a doctrinal control of what is valid text among our
present choices: I am trying to say that my control is the practice
of starting from what is common betwen the text types. In this
discussion, for simplicity's sake I limit my remarks to the A and
the B types, but at a comprehensive level all types must necessarily
be included. The authoritativeness of this common material is not at
issue; that, by the Spirit, we know is from God. The issue of which
of our prsent mss is correct is only raised for us when the existing
texts differ. Now the Alexandrian text type is shorter than
Byzantine. Since the A type mss. are shorter than B type, most, if
not all, of the distinctions between the families are cases where A
types omit data which B texts have. My point is that there is no
truth of Christian faith found in B and not found in A (although
perhaps not taught in the same places). This is why I ask for
specific examples of where a doctrine found in B. cannot be found in
BTW keep in mind that I am not passionately committed to one view or
the other of this topic. The one point that I am passionate about is
that much of the heat of the current discussion is unnecessary until
and unless advocates of any group can demonstrate that there is any
doctrine lost by reliance on non B. type mss, or anything in B. mss
that is impossible to be found in other types, neither of which
conclusions have yet been proved. Until that happens, then and only
them will this subject deserve the fuss presently being made over
In the meantime, provided lay Christians know the main differences
between text types and how textual criticism works, we can leave the
quest of catalogueing analyzing the extant mss to scholarly
investigation. For all major English translations of the Scripture
(my limit in the liberal direction of the term "major" is the
original edition NIV, my recommended study bible is NASV) are
infallibly God's word.
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