Posts Tagged ‘Defining Inerrancy’

Is Inerrancy An Essential?

August 1, 2014

Is Inerrancy the litmus test for orthodoxy? Let’s talk about it on Deeper Waters.

We would have liked to have hoped that Geisler had ended his obsession, but alas, this is not the case. Of course, this has been also because of his web site where he has a petition for people to sign to stand up for the Bible before it’s too late!

Because we all know that Mike Licona, one of the strongest defenders of the resurrection of Jesus today, is just going full throttle in an attack on the Bible. Reading Geisler and seeing his obsession, you’d think Mike Licona is some master villain making it his goal in life to destroy the faith of Christians.

Of course, as has been pointed out with regard to this petition is that Geisler is the one who determines who is the true upholder of Inerrancy and who isn’t. I have in fact demonstrated this pointing out how Geisler has deleted my signature from the petition, even though I agree with what it says. See here. This also has happened to Craig Blomberg.

If you think I sound extreme in this, keep in mind that there is even a question asking if Mike Licona is the next Bart Ehrman. Think I'm kidding? Think again. It’s my understanding that this was from a paper at Veritas Evangelical Seminary. If that’s right, I’m pretty sure that if Geisler graded it I know what the reaction was.

Of course, it’s bizarre to say Mike is the next Bart Ehrman. In fact, the more likely scenario is someone in Geisler’s camp would be the next Bart Ehrman since Ehrman was one who put too many eggs in the Inerrancy basket and not just Inerrancy, but a literalist Inerrancy. If Geisler thinks that that is not a problem, I’d like him to meet the several ex-Christian atheists that I’ve met online who in large part left Christianity because they had the Inerrancy doctrine called into question when they in reality held to a modern view of Inerrancy, like Geisler’s.

So now, let’s see what Christopher Haun has to say on his article on Inerrancy and if it’s a litmus test for orthodoxy.

It’s worth pointing out that this starts with a quotation from Daniel Wallace in his review of Defining Inerrancy, the Ebook that J.P. Holding and I co-wrote together with a review by Craig Blomberg. You can find a description here:

If you want to, you can go here and buy a copy and help support Deeper Waters at the same time! Please leave a positive review!

Keep in mind also, that this is a book that a response has not been written to. We are sure Geisler will just be thrilled when the print version comes out expanded to include the works of scholars in the field as well.

At least we can be sure that it has been noticed as is indicated by Haun’s review.

What’s the relationship between biblical inerrancy and orthodoxy? Recently Daniel Wallace suggested that Carl Henry opposed the importance of inerrancy, claiming it was not a litmus test for orthodoxy. Wallace wrote:
And it is this very problem that one of the architects of modern evangelicalism, Carl Henry (who could hardly be condemned as being soft on inerrancy!), addressed in his book, Evangelicals in Search of Identity. It seems that many evangelicals are still not listening. And yet Henry saw, forty years ago, that the evangelical church was making inerrancy the litmus test of orthodoxy to its discredit.

That is of course Wallace being quoted but note what is said at the start. Wallace said nothing about Henry opposing the importance of Inerrancy. He said the opposed it being used as a litmus test for orthodoxy. If that is the case, then there should be no disagreement.

In fact, Wallace himself says that Henry was not soft on Inerrancy. Wallace’s point then is that Henry did see Inerrancy as highly important, but he did not see it as an essential for orthodoxy. Those interested can see the whole quote here:

In Defining Inerrancy, the authors note that they have known many evangelicals who have abandoned the faith precisely because they started out with such a hardening of the categories. This rings true: I get countless emails from people who have either jettisoned their beliefs (or have friends or family members who have) because their starting presupposition was that it’s inerrancy or nothing. Such people would throw the proverbial baby out with the bathwater! And it is this very problem that one of the architects of modern evangelicalism, Carl Henry (who could hardly be condemned as being soft on inerrancy!), addressed in his book, Evangelicals in Search of Identity. It seems that many evangelicals are still not listening. And yet Henry saw, forty years ago, that the evangelical church was making inerrancy the litmus test of orthodoxy to its discredit. Yet again, I digress. Holding and Peters are not in the least denying inerrancy; they are simply rejecting a rigid form of it that they see as dangerous to the health of the evangelical church.

If you’re wanting to make sure I’m quoting it right, just go here.

Interestingly, Haun leaves out the problem that is noted here. Also left out is the point that Inerrancy is not being denied but a rigid form that Holding and I see as dangerous to the health of the evangelical church, something I take Wallace to agree with since he speaks about getting numerous emails from people who abandoned Christianity because they have the impression that it’s all-or-nothing with Inerrancy.

Wonder where they got that idea from….

Once again also, we must stress that no one in this is attacking Inerrancy. Wallace believes in Inerrancy. Holding believes in it. Licona believes in it. Blomberg believes in it. I believe in it. It is in Geisler’s world and that of his followers that if you disagree with a more literalist interpretation, a style that is foreign to the text, then you disagree with Inerrancy. It doesn’t matter if you say you believe in Inerrancy, as long as you disagree with the interpretation of Geisler, you deny Inerrancy.

If writers are interested in why so many are saying they are moving away from Inerrancy and moving to authority, it is not because we have found a problem with the Bible. Not at all! It is because we are looking at this modernistic view and saying “If what it means to believe in Inerrancy is to believe in what Geisler says, then we need to find something else to believe in.”

But let’s look at some of what else Henry said.

Inerrancy is the evangelical heritage, the historic commitment of the Christian church.

A quote like this I find concerning. It shows me that our emphasis moved from Jesus to the Bible. Now to be sure, the Bible is the best witness we have of Jesus today. Still, the Bible is not Jesus. The church did not start with people proclaiming the Scripture, but it started with people proclaiming the resurrection and the Scripture in part was a testimony to that.

If the strength of American evangelicalism rests in its high view of Scripture, its weakness lies in a tendency to neglect the frontiers of formative discussion in contemporary theology

This one is worth noting because that is exactly what is being avoided. Keep in mind Geisler did not show up at the round table discussion about Licona’s view on Matthew 27 but decided afterwards that this was a good time to go after Blomberg for the great crime of standing up for Licona. (And noteworthy that he had to go back thirty years and find a paper that no one batted an eye at and try to find a way Blomberg supposedly denied Inerrancy in it.)

Geisler has this idea apparently that the way to respond to Licona’s interpretation of the passage in question is to wave a flag that says “Inerrancy” and say “Since the passage is Inerrant, therefore Licona is refuted.

This might sound like an odd notion, but to refute someone’s interpretation, you have to show the text does not mean what they take it to mean. It would not work to have the Jehovah’s Witnesses come by and when they say Jesus is not fully God to say “Inerrancy!” and act like they’re answered.

To be fair, Geisler has tried to do this some, but his arguments have been highly lacking and have not shown an interaction with New Testament scholarship. The proper attitude at that point would have been to just back away from the discussion until further research had been done. Waving the flag that says “Inerrancy” does not give Licona any reason to think his view is wrong. Now if Geisler does make an exegetical argument one day that Licona sees and makes him say “I am convinced now that Matthew is treating this as a historical event, but I think he was wrong” then I and Holding and others will certainly say that that is a denial of Inerrancy. That has not happened yet.

Those who reject inerrancy have never adduced any objective principle, either biblical, philosophical, or theological, that enables them to distinguish between those elements which are supposedly errant in Scripture and those that are not.

At this point, it is clear that New Testament scholarship has not been interacted with. Now of course, I disagree with those New Testament scholars who say the Bible is in error, but at the same time, I do agree we need a historical methodology to show that the Bible is not in error. Inerrancy is not a presupposition, but rather a conclusion.

In fact, it’s ironic that there is a statement like this because it does indicate a more presuppositional approach.

Simple question. How would someone like Henry know that the message of the Bible is true rather than say, the message of the Koran or the message of the Book of Mormon? Both of those claim to be from God as well after all.

If he points to historical claims that are known about what happened in Scripture without the doctrine of Inerrancy, then our case is made. If he says that he knows that it is true because it is the Bible and the Bible is the Word of God, then we are getting into circular reasoning.

In fact, this is the approach of a minimal facts technique where the Bible is treated the way liberal scholars treat it and we STILL have the conclusion that Jesus rose from the dead. Once you establish the resurrection, Inerrancy becomes much easier to establish. It does not work however to try to establish Inerrancy first since you will inevitably need to show the resurrection to do that.

So do we have an approach to show some parts of the Bible are at least reliable? We do. We use historiography. Surely Geisler has been pleased to see archaeological findings that have corroborated the Bible and shown that the Bible was right about such and such a person or place existing. No doubt Henry was a great champion of Christianity, but he was simply wrong here.

If one asks what, in a word, eclipsed the biblical doctrine of the inspiration of Scripture, what theological redefinition of inspiration in nonconceptual categories, and what encouraged neo-Protestant denial of inspiration as a decisive New Testament concept, the answer is modern biblical criticism.

There is some truth to this. There were liberals who wanted to take an approach to the Bible that would jettison the miracles and “supernatural” phenomena. (I do not like the word supernatural as I think it points to an Enlightenment dichotomy that I do not hold to.) Thus, they attempted to make arguments to show that the text was not reliable. There is nothing wrong with doing this as we make arguments to show Mormon texts are not reliable.

Picture yourself as an evangelical Christian if you’re not one and you have just got done presenting a host of problems with the text of the Book of Mormon such as contradictions and archaeological mistakes and matters of that sort to a Mormon who has come to the door and the Mormon responds by saying

“I have a testimony from the Holy Ghost that the Book of Mormon is true, that Joseph Smith is a true prophet of God, and the Mormon Church is the true church of God.” When you hear this, are you going to sit back and say “Well darn it. I guess I can’t refute that.

Instead, you are more likely to see it as a defense mechanism. When I have dialogued with Mormons and they have said that, I have interpreted it to mean “Ah. There is a point that they cannot answer.”

Now picture yourself as a modern Biblical critic who is agnostic or atheist. You go to Christians and present to them what you think are a number of mistakes in the Bible such as archaeological mistakes, disagreements with modern science, contradictions, etc. Now suppose you hear this back.

“The Bible is the Inerrant Word of God and if the Bible says it, then it is true and therefore, Jesus rose from the dead.”

You are not going to be convinced.

But what if that’s what Christians did in the face of criticism? What if in the face of charges that the Bible had errors, our response was to just make a statement saying that the Bible has no errors? That’s no more a response than the Mormons making a statement that the Book of Mormon is from God and that is known because of a testimony from the Holy Ghost.

Now I am not opposed to making statements on Inerrancy, but statements do not answer questions alone. Statements should be made after questions have been answered. Unfortunately, many Christians chose to retreat. When liberals came to colleges that had been set up to proclaim the Christian faith, Christians set up their own Seminaries instead of staying to fight the battle against the liberals. How are those colleges doing today?

The problem was not Biblical criticism. The problem was bad methodology and faulty premises and conclusions. The way to respond to this is to respond with good methodology and true premises and conclusions. The way to respond to bad historiography is with good historiography. The way to respond to bad science is with good science.

If we uphold Scripture as Inerrant, then we should not fear any methodology that seeks to call it into question. If it is Inerrant, then we should not be afraid of scientific research if we think the Bible is addressing scientific questions. If you truly think the Bible teaches a young Earth for instance, you should welcome the scientific research of the scientific community because that should establish it. If you think it teaches evolution, you should welcome that. If you think it teaches an old Earth without evolution, you should also welcome that.

If you think the Bible teaches that Jesus died and rose again, you should welcome the historical research and if you are convinced that historians who say otherwise are wrong, you should seek to point to problems in their methodology or the evidence that they present. Just making a statement of what you believe will not constitute an answer.

In other words, we should be able to meet our opponents at their own game and be able to face them and win. If the Bible is historically true, then if we do history right, we will find that the Bible stands up. Of course, we can’t prove EVERYTHING historically, but if we go through and find we can trust what we can test, then we have good reason to give the benefit of the doubt to the rest. If we think the Bible speaks on scientific matters, then we should welcome the science and if it is wrong, we should be able to show it scientifically.

This is why when it comes to evolution, I stay out of the debate. I am not a scientist and I do not speak the language. If you think evolution is false and want to argue it, here’s what you do and I don’t think even the staunchest evolutionist will disagree with me on this point. Go do your study and preferably a degree in a science that is related to the field, such as biology, and study the arguments for and against and make your own arguments and present a case from the sciences that refutes evolution. If evolution is bad science after all, the way to refute it is with good science. This is the same way that if denying Jesus rose from the dead is bad history, the way to refute it is good history.

If Geisler does not want to get involved in the field of New Testament scholarship and answer Licona on an exegetical level, that is fine. The best course of action then for him to take is frankly to stay out of the debate. Perhaps he can instead rely on others who he thinks are New Testament scholars who will address the problems that they see with Licona’s view and leave the Inerrancy question out of it.

As long as Geisler goes with the Inerrancy question, then he is simply chasing windmills. The sad tragedy is that he is not driving people to Inerrancy but rather driving them away from it as more and more are looking at what is happening and saying “If this is what Inerrancy entails, I want no part of it.”

It is ironic that people like myself and Holding are lifting up a view of Inerrancy that is defensible and this according to NT scholars like Wallace. Haven’t we seen someone say that those who defend Inerrancy are being attacked while those who attack Inerrancy are being defended?

Now if anyone wants to see if I am quoting Haun rightly, and to be fair I am not responding to everything as I don’t disagree with Henry who is cited profusely, then one can just look at the original article here.

It is still my contention that those who are defending a modern literalism based on a modern Western view of Scripture no doubt mean well and their intentions are good and noble, but they are simply doing more harm than they realize to the body. Again, I have interacted with several ex-Christian atheists that lead me to this conclusion.

In Christ,
Nick Peters

Advertisements

A Response to James White On Defining Inerrancy

June 20, 2014

Has James White’s critique of my position in Defining Inerrancy been accurate? Let’s talk about it on Deeper Waters.

By now, it should be no secret to readers of Deeper Waters that I am the co-author of the Ebook “Defining Inerrancy“. I thank everyone who has bought a copy and I hope many of you will write positive reviews on Amazon and your own blogs and web sites.

Some of you have also contacted me to tell me that James White of Alpha and Omega Ministries has apparently read our book and spoken about it on his latest podcast. I was not surprised to hear that the review was not a positive one, but at the same time, it is good to have press anyway.

So what is being said?

To start off, one line of White’s which I agree with is that of “If I’ve learned one thing from Norm Geisler it’s that I don’t want to be like him.” The more and more I have seen of this, the more and more I have been embarrassed by my former admiration.

In White’s review, he wanted to save most of what he had to say for the final chapter which happened to be written by me. When told about it I was told “Well he certainly got your viewpoint wrong.” Those who I shared it with who I consider mentors all were saying the same thing.

It’s important to point out that White does say he agrees with Geisler on the interpretation of Matthew 27. It should be pointed out that so does my co-author. Holding thinks that this is a real event that happened. What’s my position? The interpretation of Matthew 27 is actually the focus of the Master’s thesis I am working on so at this point, I am claiming agnosticism. It would be foolish to give a public viewpoint before really digging in and doing the research directly.

The final chapter that White wishes to comment on is the chapter I wrote called “Lordship over Scholarship?” In giving a sense of it he says that I am quoting Geisler and says “Geisler says further ‘As evangelicals we must beware of desiring a table at the seat of contemporary scholarship which is riddled with presuppositions that are antagonistic to Evangelical Christianity.’ “(White agrees 1000%)

White then wants you to hear my response.

“On the contrary, I think we should eagerly be desiring that. How are we supposed to make an impact in the world of scholarship if we don’t want a seat at the table. Imagine what it could mean for Christianity if Christians were seen as trusted authorities in each field. Instead of fearing antagonistic presuppositions, what happened to correcting them with real scholarship?”

White says that paragraph really concerns him and is muddled in an amazing way.

Not a shock that White hones in on presuppositionalism.

Now I am not a presuppositionalist at all, but it does not mean that recognizing presuppositions play no role whatsoever in my thinking. White thinks that to sit at the table of scholarship is to compromise and give in to the presuppositions and to say there is a moral neutral ground. He also says that it is saying we should lay aside our commitment to the absolute Lordship of Christ and to the radical elements of that.

I think those of you who know me well are recognizing that I have no desire to do something like that. White tells us that Geisler recognizes that sitting at the table of scholarship is doing that and then adds “But I don’t know where Nick Peters is coming from.”

At this point, it would have been better off if he didn’t know where I was coming from to try to contact me. I’m not hard to find. My blog is there. My own podcast is there. All of them are ways to contact me. If he has no idea where I’m coming from, all that needed to be done was to ask.

Instead, White will proceed to talk about a position assuming that that is mine even though by his own words, he does not know where I am coming from.

White says he hopes I am saying that we should be seeking to challenge those presuppositions, but that that wasn’t what Geisler was talking about.

It’s a shame White didn’t go with his first inclination of what he hoped I was saying. What he hopes I am saying is in fact what I am really saying in that chapter.

White repeats my saying how are we supposed to have an impact if we don’t sit at the table? White suggests that we do so by showing that the presuppositions that they accept are in fact incoherent and by critiquing their worldview. Now I would not do it in a presuppositional way, but I would in fact challenge them.

White then thinks that my statement about having a Christian be a trusted authority in each field is problematic. Can that be given outside of the worldview?

Sometimes, yeah.

Who is it that heads the Human Genome Project? A Christian like Francis Collins. What I am saying is simply what C.S. Lewis said. Imagine what it would mean if the most learned authority in any particular field was a Christian and that in order to learn about a position, unbelievers HAD to go to Christians because Christians put the best material out there.

“I want to learn law!” “Well read this book by this Christian lawyer.”

“I want to learn botany! “Read this book by a Christian botanist.”

“I want to learn economics!” “Read this book by a Christian economist.”

The Christians should be seeking to dominate academia and be the most learned people that they can be.

White goes on to say that there are many people who are embarrassed by the open confession of the Lordship of Christ over every area of knowledge.

Again, this is the kind of accusation that it would have been good to make absolutely sure of before making a statement about it. This especially since he has no idea where it is that I’m coming from and yet seems to know exactly where I’m coming from.

White has said how Dan Wallace endorses the book. I am sure Wallace would have told him as well that White’s position on me is false. In fact, on the same blog where Wallace reviews our book, he also has a link up to where he was interviewed by me on my show.

What is my position? My position is this. That if Christianity is true, and I am convinced it is, good research will show that it is true. If we are doing our history right, it will line up with Christianity. If we are doing our ethics right, it will line up. If we are doing our philosophy right, it will line up. If we are doing our science right, it will line up. If we are doing our hermeneutics right, it will line up.

Chesterton once said something along the lines that if Christianity is not true, it is of no importance. If Christianity is true, it is of great importance to everything out there. I agree entirely. Since Christianity is true, it means Christ has something to say about every area of our lives.

Thus, I am not just a husband. I am a Christian husband. I am not just someone who studies history. I am a Christian who studies history. Every facet of my life is to be submitted to Christ entirely. When I study, Christ has something to say. When I take Allie out on a date, Christ has something to say. When I watch TV or a movie, Christ has something to say. When I play, Christ has something to say. When I drive, Christ has something to say. (Probably has a lot to say to me then especially)

What will I do when I approach a non-Christian? I have told people they are allowed to have their own interpretation. Everyone does, and sometimes we’re wrong. What they are not allowed to do is have their own data. You do not get to dismiss data because it goes against your worldview. You do not get to give it a place it should not have because it goes with your worldview.

So what do I do when I come to the table? I talk about the data. Joe Friday is my kind of approach. Just the facts. Then we discuss the facts. This is also why I think it’s important to have a philosophical background so you can properly interpret the data. Suppose someone brings up miracles not happening for instance. I point to research done by Craig Keener in this field and say it does not work to just dismiss them because they disagree with your worldview. I’m not allowed to do that. Why should you be?

And while I am not a presuppositionalist, I spend plenty of time questioning the worldviews of people who I encounter as to why I should take the stance. As an Aspie, I really can’t stand it when I spot something that is an inconsistency and when people treat Scripture by a different standard than they do other historical works, I don’t bend on that.

Now if someone does not come to Christ if the evidence is there, then naturally there is some other reason they are not, be it emotional or volitional, and it would be foolish of anyone to claim emotions play no role in their thinking. We are all whole human beings and unless we have some condition such as being a sociopath, we are all affected by our emotions, though some are more affected than others.

What happens if we retreat from the world of academia? That’s what we did when evolution showed up. We made a knee-jerk reaction and we’re still paying for it today. When liberal scholarship showed up at our Seminaries, instead of facing it head on, we retreated and set up our own new Seminaries. Colleges, Universities, and Seminaries once firmly held by the Christian worldview are now bastions of secular thought.

I wonder how many people have been lost because of that?

Christ told us the gates of Hell would not stand against the church. Gates are defensive measures. We should in fact be the ones on the offensive and putting those who are not Christians on the defensive. To do that, we will have to learn the best ways of doing history, science, literature, philosophy, and any other field. We will have to climb to the top more and more and present the data that if anyone denies it, it is clear that they are someone who refuses to see. (Think of the Christ-mythers who put up the most ridiculous standards of history.)

I’ve told my wife several times that we could reclaim America for Christ easily. What would it take? Christians waking up. Christians getting up and actually doing something instead of secluding themselves from the culture entirely and running into their little safety bubbles. I’ve written about this in this post. When Christians retreat, it’s no shock that the world gains a stronger voice.

And of course, we absolutely don’t surrender in our convictions. Of course, not every hill is worth dying on. If the hill you are willing to die on is pre-tribulationism or the age of the Earth or the usage of tongues in the church today, then you are fighting the wrong battle. Your position in fact is to be fought on the hill that says the triune God revealed Himself in Jesus of Nazareth and that when Jesus died, the Father raised Him from the dead. Jesus is now king of this world.

We are to follow the Pauline principle of defeating arguments and bringing them under the Lordship of Christ. It’s not a question of Lordship or scholarship. It’s both. Our Lord is not honored by poor scholarship. He is not honored by poor science. He is not honored by poor philosophy. We are to give him the best of our labors and that includes the best of our academic and intellectual endeavors.

I hope this sets the record straight. For those who wish to think I am compromising on Christian principles after listening to White, who has absolutely no idea where I’m coming from, I hope this sets the record straight. I also hope you’ll realize that while I seek to give the best, I will fail repeatedly at this as will all of us and this is where I depend on those inside and even outside the faith to correct me. As Benjamin Franklin said “Our critics are our friends. They show us our faults.” If an unbeliever can point to a legitimate error in a position I hold, I need to respond to that somehow just as much as if a Christian does it.

After all, if one sits at the table, one had better be prepared to make the case that needs to be made.

In Christ,
Nick Peters

Geisler’s Shark-Infested Waters

June 6, 2014

So are these waters safe to swim in or will you get chomped if you go in? Let’s talk about it on Deeper Waters.

On Deeper Waters, we’re going to be talking about the muddy waters of Chicago, as Mike Licona (Who as all know by now is my father-in-law) referred to them here. Geisler has responded now with his own article that can be found here.

What I see in Geisler’s article is a lot of complaining about certain statements, but not a lot of substance. As it stands, most of Licona’s most powerful arguments were not even addressed. For instance, Licona pointed out how J.I. Packer said

One of those who penned CSBI is J. I. Packer. Packer says Genesis 1 in its entirety is a “prose poem,” a “quasi-liturgical celebration of the fact of creation” and by no means describes what we would have seen had we been hovering above the chaos of creation. He goes on to say he does not know whether Eve actually spoke to a serpent or whether there actually was a Tree of Life and the Tree of the Knowledge of Good and Evil in the Garden of Eden. And he says it does not matter because poets of the period who wrote outside of the Bible used trees in a metaphorical sense in their literature.

Does Geisler have a response? Not a one. Nothing is said about that. Were we to have some consistency, something would be being said, but for some strange reason, we don’t have any. So what in fact is said?

Well let’s start with what has been said ad infinitum.

“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 claim to authorship” (Articles XVIII, emphasis added in all these quotes).

This is followed with more of the same. Of course, Geisler still hasn’t got this part down. The question being asked is “Is the text to be read as historical?” If Geisler thinks he can enter the fray of NT scholarship and just say it’s historical, he’s going to be immediately engaged by numerous opponents and pointing to reliability in many other areas of the Gospels, which some of them would even grant, just won’t cut it. Even Bart Ehrman will tell you there are places where the Gospels are reliable.

What Geisler will be accused of by the opponents of Scripture is special pleading. You know what? I’ll agree with them there. If we say that our book is to be presumed to be historical and inerrant right at the start and the rules of normal scholarship don’t apply, but they do to every other book, then we are special pleading.

Now let’s suppose for the sake of argument that Licona’s argument is wrong. How will that be shown? Will it be wrong by just saying “The Bible says so”? No. If Licona’s argument is wrong, then on this area he’s doing bad scholarship and bad history. Note in no way am I saying my father-in-law is a bad historian or a bad scholar. Far from it. I am thinking of more how N.T. Wright has said that he is sure that 1/3rd of what he teaches is wrong. None of us bat 1,000 when it comes to the Biblical text. All it means is Licona’s thinking is in error.

So if Licona is wrong, how is this to be shown? Simple. It is to be shown by good scholarship and good history. This could in fact why he’s got me on the path for my Master’s in NT to research this pericope in the Gospels and see what my conclusion is. In fact, I can guarantee Geisler something on this. Let’s suppose that I get done with my investigation and write my Master’s thesis and I am absolutely convinced that Matthew is writing this to be a historical account in that these bodies did rise up from the dead. Let’s suppose that this thesis passes and I get my Master’s. I then show it to him. If he reads through it and is convinced, here’s what will happen.

He will change his mind.

It’s a really fascinating style to have. It’s called changing your mind based on evidence. Would Geisler really prefer it to be otherwise? Would he prefer it that Geisler just writes enough letters and calls enough seminaries and then Licona just responds to political pressure as it were? (Chicago style apologetics perhaps?) How about actually making a case from a scholarly perspective? If Licona responds to that case with his own argument that shows why the current one is lacking, then back to the drawing board.

This likely will not happen because simply put, Geisler is not familiar with NT scholarship on these issues. This in itself is not an insult. When Bill Maher interviewed Francis Collins for his “Religulous”, he asked him about the text of the NT and the reliability of the Gospels. Collins was not able to answer as well as no doubt, someone like Dan Wallace or Craig Blomberg or Mike Licona could have. Why? Because Collins is a scientist and the study of the authenticity of the NT is not his area. Is that an insult to Collins? Hardly. It’s just admitting a human limitation.

Geisler’s area is philosophy. It is not the study of the NT. If he wants to respond to Licona then, he needs to go to a seminary library, get the latest and best in NT scholarship from both sides, and read through it and then write a response. Pounding the fist on the pulpit and shouting “Inerrancy!” will not cut it.

Geisler says he has three original framers saying they do not agree with Licona, but let’s look at these. First, Sproul.

R.C. Sproul declared clearly and emphatically: “As the former and only president of ICBI during its tenure and as the original framer of the Affirmations and Denials of the Chicago Statement on Inerrancy, I can say categorically that Mr. Michael Licona’s views are not even remotely compatible with the unified Statement of ICBI” (Letter, May 22, 2012). He added, “You can use this comment by me however you wish” (emphasis added).

The problem I have with this quote is I want to ask “In what way?” Note also it says Licona’s views. It does not say his view on one passage, which would be Matthew 27. Has Sproul himself interacted with Licona’s work, or is he just going by what Geisler has said about it? I am thinking it is more likely the latter.

Some of us are still wondering if Geisler who is a strong dispensationalist will say anything about Sproul sharing a view that I hold to, that of orthodox Preterism, since Geisler tends to read the text in a literalistic way.

Of course, having said that, some critics would say Geisler does not hold to inerrancy due to his old-earth views. Now Geisler has responded, but I am quite sure AIG is unimpressed. They will instead say “Okay. Well why do you not accept the view of a young-earth? Interestingly, Geisler does say that there are gaps in the genealogies in his response. Now to a modern mind, this would be seen as an error. To an ancient mind, it wouldn’t. Why does this matter?

Because this is the exact same kind of argumentation Licona is using.

Licona gets his information by understanding the way genealogies were written at the time and in genealogies, it was allowable to have gaps. Therefore, he uses this information that does not come from the Bible itself in order to interpret the Bible. Apparently, Geisler does the same thing.

It gets even worse for Geisler. As has been noted, and it is a claim I have checked on just looking in a copy of the book that I have, Geisler says the following elsewhere:

Of course, there are many Creationists who argue for an old earth. Biblically, this position that the word for day is used for more than twenty-four hours even in Genesis 2:4, the events of the sixth day surely took more than twenty-four hours, and Hebrews 4:4-5 implies that God is still in His seventh-day rest. If the seventh day can be long, then the others could too. Scientifically, this view does not require any novel theories to explain the evidence. One of the biggest problems for the young earth view is in astronomy. We can see light from stars that took 15 billion years to get here. To say that God created them with the appearance of age does not satisfy the question of how their light reached us. We have watched star explosions that happened billions of years ago, but if the universe is not billions of years old, then we are seeing light from stars that never existed because they would have died before Creation. Why would God deceive us with the evidence? The old earth view seems to fit the evidence better and causes no problem with the Bible. When Skeptics Ask: A Handbook on Christian Evidences (Baker Books 1990), 230.

Remember the rules boys and girls.

Using evidence of the time such as literary types and such to interpret a text? Bad!

Using modern science that’s about 3,500 years removed from the text to interpret the text? Good!

So I am quite sure AIG is sure that Geisler is just compromising. For their stance, they might be saying something like

While Geisler would have us believe that he is fighting the barbarians at the gates of the city, in actuality he is escorting the Trojan horse of the barbarians through the gates and deep into the city.

But let’s move on to the next person.

J.I. Packer added plainly: that “As a framer of the ICBI statement on biblical inerrancy who once studied Greco-Roman literature at advanced level, I judge Mike Licona’s view that, because the Gospels are semi-biographical, details of their narratives may be regarded as legendary and factually erroneous, to be both academically and theologically unsound” (Letter, May 8, 2014, emphasis added).

This would be authoritative if in fact this was Licona’s view. It is not. What Geisler is not realizing, or perhaps worse not telling people, is that The Resurrection of Jesus: A New Historiographical Approach” is actually Licona’s dissertation. He wrote this not as a book on apologetics per se, but he wrote it to convince other scholars in the field which means he had to start from ground zero. That meant realizing what actually does happen in Greco-Roman biographies.

Licona does say that when one reads Greco-Roman biographies, that does mean it can be hard to tell where narratives may be legendary and factually erroneous.

Geisler should be familiar with this. He says often that the Bible was written by humans and while humans may error, they do not error necessarily. If we applied the standards it looks like Packer is applying here, this is what we would say.

“Since the Bible is a work written by humans and humans error in what they say in so many other writings, it is difficult when reading the Bible to know when truth ends and error begins.”

That is not what is being said. Licona is talking about a common feature of Greco-Roman bioi, but he is not talking about a necessary feature. It is not as if Plutarch is sitting down one day to write a biography and saying “Okay. This is a bio! I have to find a spot in here somewhere where I can put an error!”

But we know that Geisler has gotten views wrong before and has in fact gotten Licona wrong before. Now to be sure, Geisler has removed the remark claiming that Licona does not think Matthew wrote Matthew, but there has been no public apology on his part, so that article will remain up there until there is such a public apology.

If Packer has not read Licona’s book and is instead going by what Geisler is saying, then it is no shock that there is such misunderstanding. If we cannot trust that Geisler has handed on the information accurately, since he has got claims wrong like this before, then why should we trust that Packer also knows what is really in Licona’s book? Especially since we have earlier evidence that Packer found no problem with Licona’s views. Most of us would love to know what was in that conversation between Geisler and Packer, but we do not hear directly from Packer and get to interact with him. We only hear him through Geisler.

Color us skeptical.

Let this challenge go out. We want to hear directly from Sproul and Packer themselves. We don’t want to hear it through Geisler. We want to hear that they’ve read Licona’s book and can specifically say in what way Licona is denying nerrancy.

And finally of course, Geisler agrees with himself.

This is hardly impressive.

And it does not refute Licona’s position.

Geisler goes on

If any waters have been muddied, it is from the mud cast at the defenders of the Chicago Statement on inerrancy. They call the ICBI defenders “New Fundamentalist” eight times in Licona’s short article. They insist we are “rigid” and engage in “ferocious fratricide.” They are designated inerrancy “police” or “police officers” who have a “most wanted” list. They consider an inerrancy defender a “tar baby.” They “politicize” this issue. He even goes so far as to question our “motives,” rather than be content with evaluating our statements.

The sad reality is that Geisler has earned these kinds of comments. What Geisler needs to ask is why do so many people who used to be avid supporters of his just turn away and become opponents, including myself. Could it be that the problem might be him? Could it be that these claims are true. In fact, I find the description of police quite accurate and yes, this has been referred to as a tar baby issue and most people don’t want to interact because they just don’t want to get involved with Geisler. I know of scholars who have told me that as well.

Licona and his supporters believe we engaged in a personal “crusade” against Licona. In what seemed like a kind of doctrinal paranoia, Licona falsely claims Geisler is “criticizing me” or a “crusade against me” (twice, emphasis mine). He said, “I’ve been in the crosshairs of Norman Geisler,” as though he was a special target I wanted to kill. The truth is we have never attacked him as a person, but only his views. I have said many times that I like Mike as a person and love him as a brother in Christ. However, we try never to put fraternity over orthodoxy or cloud our love for God’s truth by how nice a guy is or how good a friend the person is. This cannot be said of Licona or his friends for their writings are toxic with personal attacks. One can look to Craig Blomberg’s recent book to illustrate the point.

It’s hardly paranoia when it’s true. Go to Geisler’s web site and you see a section called Licona articles. In just the articles alone there are twenty right there. Note that William Lane Craig was not gone after even though Craig has publicly stated the exact same view. (And Craig is presenting this view in public debates.)

Geisler can say he likes Licona as a person and loves him as a brother in Christ, but if this is the way a friend treats a friend, then we should all be thankful that Geisler does not consider himself an enemy. It would be horrible to think of what that could be like!

Once again, with the going after of Blomberg, we find the Nazi quote trotted out. Anyone who had actually read the book would see exactly what Blomberg was saying, but Geisler’s statement works great for shock appeal. Interestingly, Geisler seems to think it was Blomberg’s intention to say Geisler is like a Nazi. It’s a wonder how he knows the intention. It’s also quite amusing to hear this talk about the person of Blomberg without responding to his arguments when Geisler complains about how Licona has supposedly gone after him as a person.

Geisler simply says the charges Blomberg presents are untrue, but since we have seen Geisler misinterpret information before, well why should we think this is the case? The difference is there are several other people I talk to who are saying the same thing that Blomberg is saying. I am more prone to believe all of them are right than that all of them are wrong.

Geisler then asks “Someone has rightly asked why it is that those who defend inerrancy are attacked and those who attack inerrancy are defended.”

As if the people who are opposed to Geisler are opposed to inerrancy. No. It’s his behavior and methodology, the very same behavior Blomberg is talking about. Most of us don’t need any convincing from Blomberg to see that.

In fact, we’ve even produced hard evidence. Thanks especially goes out to the work of Max Andrews who here showed what Geisler had been doing behind the scenes in passing around a petition. Shades of Gundry? With evidence like this, those of us who weren’t there for Gundry can look and see “Well it looks like Blomberg has a good case.”

Geisler goes on to say

“When mud-slinging occurs one can be reasonably sure that the attackers have run out of reasons and evidence to use in a rational argument and, thus, have resorted to attacking the person instead of the argument.”

It never occurs to Geisler apparently that some of what his opponents say could be true. If we bring up an account that we believe to be factual and directly relevant to what is said, well that’s mud-slinging and that proves we have nothing left to say. The problem is, we have plenty to say and Geisler’s inability to answer with sound scholarship is a testimony to that. Most notably, he has ignored mine and JPH’s newest Ebook that is an answer to him here. (And might I say it seems to be selling rather well so perhaps Geisler should respond to it. It will be hard for him to keep referring to us in a response constantly as “Son-in-law and friend.”

Geisler then goes on to say

Of course there are, no one disputes this. However, that is not the question. The question is: Are there better ones? Do they correspond with the meaning expressed by the Framers of the ICBI statements? The answer is an emphatic “No.” the Framers have spoken in commentaries and letters (see above)

So what is the first way of knowing that the ICBI statement is better than the Lausanne one?

Why?

Because the framers have spoken!

Well geez. I should start promoting my blog as the best apologetics blog on the internet and my podcast as the best apologetics podcast on the net. Why? Well because I think it is! That ought to be enough to convince anyone? (And no, I am not making any of those claims. I know I have much work to do in learning more and more for the blog and podcast, but I hope readers and listeners like where it is now.)

What is more, I know of no other inerrancy statement ever made that was the work of some 300 interdenominational and international scholars that is more extensive and more complete and has been more widely accepted as that of the ICBI. Even the membership of the largest body of evangelical scholars who believe in inerrancy, the Evangelical theological Society (ETS), consisting of over 3000 members, adopted the ICBI statement as the definition of their brief inerrancy statement by an overwhelming 80% vote (in 2006). If Mr. Licona and his New Testament critical friends think they can improve upon it, let them try.

Question. Is that the Evangelical Theological Society or the Formerly Evangelical Theological Society?

You see, I found this interesting quote online:

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

Please note those last four words.

Formerly Evangelical Theological Society.

Oh wait. Some of you are wondering where this quote is. You want to make sure it’s accurate.

Okay. You can find it right here.

So this raises a question.

You see, this vote to approve ICBI according to Geisler took place in 2006. You can see it in the quote above.

But yet his statement about ETS being the Formerly Evangelical Theological Society took place before then.

Want evidence? Look here.

This is why Geisler resigned from ETS.

Please note this date.

“Why I Resigned from The Evangelical Theological Society
Norman L. Geisler
November 20, 2003”

Now last I checked, 2003 came before 2006.

What are the reasons he gives?

1. ETS Has Lost Its Doctrinal Integrity

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

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

4. ETS is Logically Inconsistent with Its Own Doctrinal Basis

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

6. ETS Has Acted Contrary to Previously Approved Presidential Decisions

7. ETS Refused to Consider Pinnocks Major Work on the Topic

Now as to whether these claims are accurate or not, the important thing is Geisler thinks they are and he thought they were before ETS approved the ICBI statement.

So what suddenly changed in all of this that suddenly this group is worth mentioning again? Is it just that their say-so counts when Geisler wants it to, but it doesn’t when he doesn’t?

I wonder how many would think today that Licona deserves to be a member. If they say so, are they suddenly without integrity again? If they do say so, are they with integrity?

Either way, we couldn’t trust a vote because Geisler can make it go either way with the evidence. He can say ETS just isn’t Evangelical any more or he can say “Well they might have lost their credibility, but they’re still scholars!”

And as for those 300 scholars, how many of them are actually scholars? How many have PH.D’s in a relevant field to critique Licona’s work? Some names include Hal Lindsey who is not a scholar and Frank Schaeffer who has become an apostate. I wonder if the ones who are still alive would side with Licona or not on this. Wouldn’t that be interesting?

And as for making a better statement, I would have no problems with that. In fact, Geisler should welcome that. After all, wouldn’t that affirm inerrancy for a new generation?

When he responds to the charge that ICBI is not a creed, Geisler says

Of course it isn’t, and it does not claim to be. That does not keep it from being a very good statement, or even the best one produced by a broad group of scholars to date. Nor does it hinder it from being right when it condemns “dehistoricizing” the Gospels as many critical scholars are doing today (see citations above).

But again, who says it is the best? Why it’s Geisler and ICBI. Anyone see some question begging going on?

Geisler also responds to a statement that it ICBI is too conservative. Licona never said this however. Instead, he said that it was the most conservative statement that there is. Whether it is too conservative or not is not the question. I am quite sure that AIG has people there who would say Geisler is too liberal.

Now we get into something amusing and personal with Licona’s charge that many books defending ICBI are not published by standard publishers.

“Third, this charge is amusing and ironic since the recent book attacking ICBI inerrancy which was blessed by Licona and many of his New Testament critic friends was self published by Licona’s son-in-law and his friend!”

To begin with, Licona is referring to books by Geisler. Now there’s an important distinction. Academically, JPH and I are laymen. You might think of us as exceptionally learned ones, but we are still laymen. We do not have credentials that a publisher should look at us.

Geisler does. He has been published by several reputable publishers. He has credentials. He has a reason publishers should listen to him, but they have not been with these latest books of his. He has had to self-publish them. Why is that?

Of course, we can thank Geisler for making a reference to our book, which he does not seem to want to name (Perhaps he doesn’t want his fans to read it and see a good critique of his position), nor does he want to mention mine and JPH’s name, perhaps for the same reason. We encourage everyone to go out and read Defining Inerrancy.

Let’s look at some other charges Geisler raises

“(2) He believes there are or may be errors in the Gospels, for example: (a) on the report about when Jarius daughter died; (2) on whether the centurion made his request in person to Jesus; (c) whether the woman anointed Jesus two days before the Passover.”

This is just dishonest. Let’s look at what Licona really said.

Iconoclasts like Bart Ehrman are now responsible for the shipwrecked faith of many. For them, if the Bible is not absolutely true in every detail, we should reject it. (This is a good spot to remind ourselves that if Jesus rose from the dead, Christianity is true even if it were the case that some things in the Bible are not.) Ehrman has a polished routine in which he articulates a list of Gospel differences. Was Jairus’ daughter dead or alive when Jairus asked Jesus to heal her? It depends which Gospel you read. Was Jesus crucified on the day after the Passover meal or the day before the Passover meal? It depends which Gospel you read. Did the temple veil split before or after Jesus’ death? It depends which Gospel you read. Was there one or were there two angels at the empty tomb? It depends which Gospel you read. How many women went to the tomb? It depends which Gospel you read. And so on. Ehrman says the Gospels disagree on more matters than those on which they agree. And by the time he’s through, many evangelicals are saying, “Say it ain’t so!” I know of several believers and even a pastor who have walked away from their faith as a result of Ehrman’s lectures and books. And they are rendered easy prey for Ehrman by the approach fostered by Geisler.

and

So, we must ask what constitutes an error? Is Matthew guilty of an error when redacting his genealogy of Jesus or for paraphrasing Jesus’ words by addition for clarification? Is one of the Gospels in error when Matthew (9:18) says Jairus’ daughter was dead when he approached Jesus while Mark (5:23) and Luke (8:42) say she was alive or when Matthew (8:5-13) portrays the centurion making his request in person while Luke (7:1-10) describes the event with the centurion never appearing before Jesus or when Matthew (26:2-16) and Mark (14:1-11) describe a woman who anointed Jesus two days before Passover whereas John (12:1-8) says it was six days before Passover or where Matthew, Mark and Luke report that Jesus was crucified on the day after the Passover meal whereas John says it was on the day of or after the Passover meal? When we read these stories in a sense requiring a wooden literalism, there are undeniable contradictions. But when we read them in light of their biographical nature and recognize the authors were employing literary devices at home in that genre, the tensions melt away.

Licona’s saying he has a response to these supposed contradictions. It involves the literary genre which dispels the idea that they go against inerrancy. Licona is simply presenting these asking Geisler how he will respond to them because these are real problems. It would be crazy to deny this. Geisler instead twists it saying these are things that could be considered errors. Geisler himself gives no answer in the article on how he would explain them.

(4) Licona affirmed that Joseph Holden, president of Veritas Evangelical Seminary dismissed Gary Habermas and Paul Copan as Adjunct faculty members because “they denied the inerrancy of the Bible on account of their failure to condemn the interpretation of Matthew’s raised saints” (Note 6). President Holden affirmed in a letter (June 2, 2014) that this is false. Holden wrote, “In the footnotes, it says I dismissed Habermas and Copan for their support of Licona and failure to condemn his interpretation of Matthew’s raised saints. When in fact, they were dismissed because of their own expressed view of inerrancy that became apparent in their defense of Licona.”

I look at this and wonder what the real difference is. This is for all intents and purposes a distinction without a difference. They were dismissed for defending Licona. I wonder what it could have been on….But they weren’t dismissed for denying inerrancy. Well isn’t that what this is all about? If Licona is denying inerrancy in Holden’s eyes, then to defend him is to deny inerrancy.

(6) Licona affirmed that I refused to attend a particular panel discussion. In any event, one cannot help but be impressed with the quasi-omniscient powers of critics who can read another’s mind. This leads to arrogant charges like the following: Licona asserted that “In Geisler’s mind, there is no need for discussion in an academic forum because he apparently thinks he already knows the correct answers; all of them.” I have participated in untold academic discussions and debates over the last fifty years, so I have learned to pick carefully the ones in which I participate.

Of course, it could be Geisler also did not attend because he knew he was not in charge and could not sway the debate the way he wanted. We also anticipate that this is why Geisler has avoided a challenge that has been made to him. Note also that when this challenge was posted on his defending inerrancy web site, it was deleted.

(9) ICBI view of Inerrancy actually undermines Inerrancy. By a strange twist of logic Licona argues that the ICBI view of inerrancy actually undermines the authority of the Bible because showing one error overthrows the Faith.

First, by this same logic people should not believe Christ rose from the dead since a sophisticated naturalist might convince them that miracles are not credible. Or, people should not believe God exists since a sharp atheism might convince them that He does not exist.
Further, this objection confuses reliability and inerrancy. If a critic could prove (and none have) one real error in the Bible it would overthrow the ICBI view of inerrancy, but it would not overthrow the Faith.

The problem is too often ICBI has been married to Christianity. If one goes down, the other does as well. The same happens with young-earth creationism. If the Earth is not young for some, well that settles it. Jesus didn’t rise from the dead.

Now of course someone could say a good argument could argue anyone out of any position. Indeed it could, which is why we want only the essentials for Christianity. If God does not exist, Christianity is false. If Christ did not rise, Christianity is false. If there is an error in Scripture, Christianity can still be true. Even Geisler admits this as shown above. It’s a wonder then why he’s attacking a book defending the resurrection when the resurrection is essential for faith and inerrancy isn’t.

Geisler says

This is what B.B.Warfied meant, and Licona misunderstands. For Warfield too believed that the Bible was divinely authoritative and inerrant and, as such, one error would destroy that divine authority/inerrancy. However, it would not overthrow the Faith since the Faith could be true apart from inerrancy.

But this is what Licona says that Warfield said

Let it not be said that thus we found the whole Christian system on the doctrine of plenary inspiration. . . . Were there no such thing as inspiration, Christianity would be true, and all its essential doctrines would be credibly witnessed to, as in the generally trustworthy reports of the teaching of our Lord and of His authoritative agents in founding the Church, preserved in the writings of the apostles and their first followers, and in the historical witness of the living Church. Inspiration is not the most fundamental of Christian doctrines, nor even the first thing we prove about the Scriptures. It is the last and crowning fact as to the Scriptures. These we first prove authentic, historically credible, generally trustworthy, before we prove them inspired. And the proof of their authenticity, credibility, and general trustworthiness would give us a firm basis for Christianity, prior to any knowledge on our part of their inspiration, and apart, indeed, from the existence of inspiration. The present writer, in order to prevent all misunderstanding, desires to repeat here what he has said on every proper occasion. . . . Without any inspiration we could have had Christianity; yea, and men could still have heard the truth, and through it been awakened, and justified, and sanctified, and glorified.

Licona has said nothing about consistency or the importance of inerrancy. He’s simply made the statement that the faith does not hang on inerrancy. If Geisler agrees and says Warfield says the same, then how is Licona getting Warfield wrong on that?

(10) Licona also makes other statements that are seriously mistakes. One is that (a) “the doctrines of the divine inspiration and inerrancy of the Gospels are faith doctrines that cannot be proven.” (b) Another is that a historian should be “making no theological assumptions pertaining to whether they [the Gospels] are divinely inspired or inerrant.” These are both based on Licona’s admission that he (c) “unashamedly confess[es] the historical critical method.” Given that Licona sees Genre criticism as part of this endeavor, no wonder he can believe in contradictions in the Gospels (see above) and say “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” (The Resurrection of Jesus, 34, emphasis added).

But Licona does not believe in contradictions in the Gospels! In fact, he disavows them! He is also right in that when you work as a historian, you do not presuppose your conclusion. I also agree that inerrancy cannot be proven. It can be accepted, but one can always be open to being wrong.

Yet Geisler once again misrepresents Licona’s position and takes a little snippet of what he says and thinks that that means Licona applies that to the Gospels in that way and that they must necessarily error. He doesn’t.

(12) Licona criticized me for twisting the arms of other seminary presidents. This reckless charge misrepresents the facts. At the same time, he has attempted unsuccessfully to convince some of the orthodoxy of his view. He even made a yet unadmitted trip of some distance to try to convince one influential Christian leader of the orthodoxy of his unorthodox view—only to be unsuccessful. Another one even set up a forum for him to express his view, after which the Seminary president said he would not hire him on his faculty. Liconna tried to convince a third seminary to accept his view, after which they dropped him from their Adjunct Faculty. One faculty member who attended the meeting said, “It was worse than I thought.” Yet I did not contact a single seminary and ask them to reject Licona from their faculty. Nor did I “turn” to seminary presidents “to come out publicly” against him when I could no longer get enough high-caliber scholars to speak against his view.

Now I know who some of these leaders are and I know the circumstances behind them. I would like to see if Geisler can come forward and tell the whole story and then be fine with Licona telling the whole story as well and see how the accounts differ. Considering we have evidence of the petition above, then I am more prone to believe Licona in this regards that this has happened. The problem is Geisler is using unnamed sources again and expecting us to take them as authoritative. I don’t.

But we do thank Geisler for admitting he could not find enough high-caliber scholars to speak against Licona’s view. We would in fact like to know which high-caliber scholars he did find. Could those be named? How many publications do these have in SBL?

Licona’s son-in-law has a web site dedicated to attacking me regularly by name and even making an insulting video for YouTube with Licona’s blessing. Anyone who examines the two approaches can see the difference.

I do? I have this one, and while there is some humor on there, there is serious matter as well. Geisler simply has indignation that someone responds to him this way. The reason there is much laughter at Geisler’s approach is because we all see the inconsistency in it. Perhaps Geisler should not have made the first move by going after Licona’s livelihood. This is like the bully who beats up other kids on the playground and then cries when someone comes and stands up to him.

As for the church fathers, I have something on that, but I’m waiting for an expert on the patristics to examine it. We can at least say that is the more proper way to go about matters, but the final authority is Scripture and Geisler will need to make a case from strong scholarship for his position.

Geisler can call our view neoevangelical, but that will not bother us. We make our presentation based on sound scholarship and seeking to be more informed on the meaning of the text and that is being a blessing to many. We have seen the damage that a wooden and literalistic approach to Scripture has had on several and we will not repeat that.

We hope that Geisler will instead respond to specific charges and to Defining Inerrancy and keep in mind that the open challenge still stands and it will stand until it is met.

Yes. There is a problem. There is a shark in the waters who sees opposition constantly encroaching on his territory. Let’s hope before too long it will be safe to step into the waters of academia again before being attacked. After all, why should those who defend the resurrection of Jesus be attacked?

In Christ,
Nick Peters

New Resource: Defining Inerrancy

May 23, 2014

What’s the latest resource available from Deeper Waters? Let’s talk about it on Deeper Waters!

As readers of this blog know, I’ve been on the forefront of Norman Geisler’s attacks on my father-in-law, Mike Licona. I’ve been constantly at work showing that the criticisms don’t work and that in fact, Geisler’s approach as well as that of his followers will severely cripple the ability of the church to engage the culture. If anything will produce more Bart Ehrmans, it is the approach of Geisler.

Today, my ministry partner, J.P. Holding, and I have unveiled our latest work in this area bringing this out beyond just the blogs and YouTube. Now you can hold much of the information we’ve written as well as some new content in your hands, well, provided those hands have a Kindle or a tool that can read a Kindle.

May I introduce to you Defining Inerrancy!

This book is equipped to help you realize that not only do we hold to inerrancy, but that it can be defended without it having to be the style that Geisler and his company insist on. There is inerrancy that can stand proud recognizing the truths discovered through years of work and scholarship in the Gospels rather than one that will shun the academy and lead to a rigid fundamentalism.

Not only do we have excellent content in here, but we have a great foreword by Craig Blomberg himself. Blomberg in his foreword lays out the importance of the Ebook that we’ve written and why it is that he thinks that this battle matters as well.

The question in all of this has never really been about inerrancy, though some want to make it about inerrancy. It’s been more about how it is that the Bible is to be handled in this time. Geisler’s approach leads to a rigid literalism and disregards the work of the academy on grounds that no serious NT scholar will take seriously. You can be sure that the students who are taking Geisler’s work and embracing it might be able to intellectually somehow convince themselves that Ehrman is wrong, but they will not be able to convince others.

For a Christian to be able to defend the NT today, he’s going to need to be able to interact with modern NT scholarship and show from the viewpoint of scholarship when a case is wrong. Is there such a thing as bad NT scholarship out there? Just as much as there is bad theology and bad philosophy! What’s the antidote to this? It’s not to eliminate all NT scholarship any more than it is to eliminate all philosophy and theology. The antidote is good and sound scholarship. If your case is true, there will be evidence for that case.

I urge everyone to please go out today and pick up a copy of Defining Inerrancy and tell your friends about it as well. I hope that this volume will equip you to be able to go out and defend the truth of Scripture to a new generation and for that new generation.

In Christ,
Nick Peters