What do I think of what John Tors said? Let’s plunge into the Deeper Waters and find out.
Last week, I was away because my wife and I found out about a little Down’s Syndrome girl who was aged five and died suddenly. We went to Tennessee for the funeral. Shortly after I got back, I found out that I had been mentioned in an article by John Tors that can be found here.
My ministry partner, J.P. Holding, has updated his page on Mark 1:2 in response to some of what Tors says. I will thus not be responding to criticisms of Holding unless they involve me directly. I seriously doubt Dan Wallace will want to spend much time with Tors so I will take them on for him.
Tors starts with a statement that Wallace makes in The Case for the Real Jesus when interviewed by Lee Strobel.
“Now, finish this sentence,” I said. “When Christians say the Bible is inerrant, they mean …”
“They mean a number of things. For some, it’s almost a magic-wand approach, where the Bible is treated like a modern scientific and historical textbook that’s letter perfect. Some Christians would say, for example, that the words of Jesus are in red letters because that’s exactly what he said.” (Bold Tors’s)
Tors immediately leaps into attack mode with a response that one wonders if he has really read Wallace at all.
It is typical of this sort of evangelical scholar to mock the view of inerrancy that takes it mean “having no errors,” but whether Wallace likes it or not, that is what inerrancy means. So this is not a “magic-wand approach”; it is the only approach consistent with the actual meaning of inerrancy.
Except Wallace never mocked a view of inerrancy as meaning the Bible is without errors. He went after a view of what that is. I suspect Wallace means more the idea that the Bible is like a modern textbook and every word had to be one directly said by the person involved, be it Jesus or anyone else, and that if we dare question that, then everything goes out the window. That Tors reacts in such a way to something that Wallace never said is quite revealing.
Wallace goes on to say as Tors quotes.
“Well, if you compare the same incident in different Gospels, you’ll notice some differences in wording. That’s fine as long as we’re not thinking in terms of quotations being nailed exactly, like a tape recorder. They didn’t even have quotation marks in Greek. In ancient historiography, they were concerned with correctly getting the gist of what was said.”
Tors responds to this point that is not controversial at all among NT scholars by saying
We have already seen Farnell’s devasting response to this approach. The Bible is not like other works of ancient historiography, because it is “God breathed” (2 Timothy 3:16).
Of course, I have responded to Farnell here and here. However, this is hardly a response. Just say “It’s God-Breathed.” Okay. How does that deal with the writing? Are we to think God just breathed one day and “Poof!”, here is the Gospel of Luke! Anyone can look at the Gospels and notice that there are differences in wording. Are we to think Peter said radically different things when he made his great confession of faith to Jesus? Or, are we to think that he made a statement and the writers recorded the gist of it? (Note Tors. We don’t have the exact words anyway because Jesus was going around speaking in Aramaic and the Gospels are in Greek.)
Tors goes on to quote Wallace saying
“My definition of infallibility is the Bible is true in what it teaches. My definition of inerrancy is that the Bible is true in what it touches. So infallibility is a more foundational doctrine, which says the Bible is true with reference to faith and practice. Inerrancy is built on that doctrine and it says that the Bible is also true when it comes to dealing with historical issues, but we still have to look at it in light of first-century historical practices.”
Tors immediately fires back with
Wallace has it completely backwards; inerrancy is the more foundational doctrine, for, as we’ve said, if the Bible is not trustworthy on historical issues, it cannot be trusted “with reference to faith and practice.” So infallibility is built on inerrancy, not vice versa. Nor should we “look at [the Gospel books] in light of first-century historical practices” that allow for errors, inasmuch as the Bible is God-breathed, which is not a standard “first-century historical practice.”
It’s not a shock that Tors is the one who has it completely backward. Infallibility is the reason one holds to inerrancy. Derek James Brown in his dissertation on Inerrancy and ICBI quoted R.C. Sproul (You know, one of those guys who’s a framer of the Chicago Statement on Biblical Inerrancy) who said
Though the words infallible and inerrant have often been used interchangeably and virtually as synonyms in our language, nevertheless there remains a historic, technical distinction between the two words. Infallibility has to do with the question of ability or potential. That which is infallible is said to be unable to make mistakes or to err. The distinction here . . . is between the hypothetical and the real. That which is inerrant is that which in fact does not err. Again, theoretically, something may be fallible and at the same time inerrant. That is, it would be possible for someone to err who in fact does not err. However, the reverse is not true. If someone is infallible, that means he cannot err; and if he cannot err, then he does not err. To assert that something is infallible yet at the same time errant is either to distort the meaning of “infallible” and/or “errant,” or else to be in a state of confusion. (Page 25 of Explaining Inerrancy).
Wallace goes on to say
“I don’t start by saying, ‘If the Bible has a few mistakes, I have to throw it all out.’ That’s not a logical position. We don’t take that attitude toward Livy, Tacitus, Suetonius, or any other ancient historian’s writings. For instance, does the first-century Jewish historian Josephus need to be inerrant before we can affirm that he got anything right?”
To which Tors replies with
Of course not. But Josephus, Livy, Tacitus, Suetonius, and “any other ancient historian” were not divinely enabled by the Holy Spirit. The Bible was, however, so it is in a completely different category from “any other ancient historian’s writings.” In contrast, it seems very clear that Wallace is treating the Bible like simply any other book. Period.
If you want to see what’s wrong with this kind of approach, just consider if Tors was saying the same about the Koran or the Book of Mormon. Is Wallace treating the Bible like any other book? In a sense, yes. That’s the wonderful truth about the Bible. When you treat it like any other book, you see that it is not like any other book. Tors apparently lives in a world where the Bible has to be kept safe from historical research, lest an error be found. It also has to be written in a format that is amenable immediately to 21st century Americans, because, well, aren’t we the most important of all?
Wallace then goes on to say that
“You obviously have a high view of scripture,” I observed. “Why?”
“Because Jesus did,” he said matter-of-factly.
“How do you know?” I asked.
“One criterion that scholars use for determining authenticity is called ‘dissimilarity.’ If Jesus said or did something that’s dissimilar to the Jews of his day or earlier, then it’s considered authentic,” he said. “And he’s constantly ripping on the Pharisees for adding tradition to scripture and not treating it as ultimately and finally authoritative. When he says that scripture cannot be broken, he’s making a statement about the truth and reliability of scripture.”’
Tors quotes multiple parts of this multiple times each time with incredulity, because, you know, incredulity makes a great argument. Wallace is saying that by the methods of historical scholarship, we know that this is Jesus’s view of Scripture. Wallace wants to treat Scripture like Jesus did. Tors seems to have a problem with that. He also imagines that Wallace has said there are historical or scientific errors in the text. It would be nice to know where Wallace said that. I must have missed that part.
We will next quote Wallace saying
“The Gospels contain a summary of what he said. And if it’s a summary, maybe Matthew used some of his own words to condense it.”
To most of us, something like this is not problematic. People write something and they use their own words. Tors however, is always on the hunt for something that goes against his fundamentalism.
See? Just “like any other book.” Period.
We have to wonder what Tors is thinking here. Does he think someone would come up to Matthew and say “Hey Matthew. What are you writing?” “I don’t know. It’s in Greek.” Is it just awful to think that Matthew told a story in his own words? Perish the thought! Wallace goes on to give the reasonable conclusion to what he said with
“That doesn’t trouble me in the slightest. It’s still trustworthy.”
Tors, as expected, hits the panic button.
Actually, if the writers are making stuff up and mixing the historical with the non-historical, then it is not trustworthy, as there’s no way to know what in the Bible is true and what isn’t. As we’ve seen, Gundry’s suggestion that non-historical additions in the Gospel According to Matthew would not be a problem because his readers would know what was historical from the Gospel According to Mark and from Q is patently a non-starter. Furthermore, if Matthew could add non-historical material, so could Mark have done, so that Matthew’s readers (and we) could not assume that everything in the Gospel According to Mark was historical. In fact, how could they assume that any of it was historical?
And, of course, Q is a figment of liberal imagination. But even if it weren’t, how could the readers of Q know whether any of it was historical? If Matthew and Mark could make up non-historical material, why could not the writer of Q? I have not yet found even one evangelical scholar who can answer this question.
It is a mystery how one goes from “Saying something in one’s own words” to “Making stuff up.” Apparently, Tors can make these kinds of leaps. He then says there’s no way to know that something in the Bible is true or isn’t, but this is just ridiculous. We can know this by studying history. If Tors is scared to apply historiography to the Bible, perhaps it is true then that Wallace (And myself) have a high view of Scripture and Tors has a low view of it. After all, Tors apparently seems fearful that if inerrancy goes out the window, that there’s no way of knowing any truth in the Bible.
He also asks how could readers of the Gospel assume any of it was historical? Answer. They wouldn’t. This would also be something that skeptics could look at. Want to know if it’s historical? Just send a servant or two to the area of Judea. Have them ask around. Do an investigation. This is what historians did.
Strobel’s interview continues.
“Do you think this idea of inerrancy has been elevated out of proportion to its genuine importance?” I asked.
“At times…. Belief in inerrancy shouldn’t be used as an excuse not to engage seriously with history….”
Quick to panic again and make a mountain out of a molehill, Tors says that
Is this meant to imply that “engage[ing] seriously with history” will necessarily lead to the conclusion that there are errors in the Bible? In fact, inerrantists certainly do “engage seriously with history,” but they use already established facts as part of their analysis – much like, once it has been established that the Earth is round, that fact is used in all further geographic analysis. Now, since the Gospel writers were empowered by the Holy Spirit to remember Jesus’ words, and inasmuch as Scripture is God breathed, the historical information in the Bible is superior to that in any other source and stands in judgment of it.
All too often, what passes for “engag[ing] seriously with history” by evangelical scholars is the opposite; whenever a secular source makes a claim that disagrees with a claim in the Bible, it is assumed by default that the Bible is wrong,2 and therefore efforts have to be made to massage the Biblical testimony to fit – or we are simply to accept that the Bible is wrong.
While inerrantists do engage with history, and I speak as one of them, I do not think Tors does. Tors is not engaging with history but still pushing the claim of the Bible being God-breathed. I agree that it is, but Tors never tells what this means or how this plays out. How does he know the text is God-breathed without making a circular argument? Would he accept it if a Muslim said the same about the Koran?
Fortunately, we see that Tors has said that a British scholar has said we treat the Bible like any other book to show it’s not like any other book. Sadly, he says that this has been shown to be inappropriate, but with no clue where or even who this scholar is. At this point, all Tors has is assertions of faith.
He then continues quoting
“That’s better than the opposite position that has become an evangelical mantra: ‘Hands off the Bible — we don’t want people to find any mistakes in it, because we hold to inerrancy.’”
Tors answers with
The implication seems to be that inerrantists do not want to examine the Bible too carefully, because, as these wise evangelical scholars know, there are indeed errors, and so inerrantists want to ignore facts in order to hold to their doctrine of inerrancy. This is a ridiculous implication.
It is a ridiculous implication, and it’s a good thing Wallace doesn’t hold to it. Wallace is instead saying some inerrantists do seem afraid that they will find errors that won’t stand up to scrutiny. If anyone is hesitant to enter history here, it’s Tors.
Now he decides to go after myself and Holding.
Finally, let us consider James Patrick Holding, founder and president of the on-line Tekton Education and Apologetic Ministries.5 He is of interest because he is a frequent “go-to guy” for both Creation Ministries International and Christian Research Institute, which means he is reaching a sizeable audience. Holding has taken it upon himself to challenge Norman Geisler’s defence of inerrancy, and not only online; he and co-author Nick Peters self-published an e-book, Defining Inerrancy: Affirming a Defensible Faith for a New Generation, in which he and Peters attack Geisler’s Defending Inerrancy. In this e-book the authors aver that “the perception of ‘inerrancy’ offered by the old guard isdangerous, misleading, and obscurantist in that it will result in a view of the Bible that is not defensible or respectable.”
Tors responds with
Do note that “the perception of ‘inerrancy’ offered by the old guard is that it means “no errors” i.e. the Bible is completely free of all errors, including historical and scientific errors. This is the “perception” that Holding and Peters consider dangerous, misleading, and obscurantist and not defensible or respectable.”
This is news to me, because I do not think the Bible does have historical or scientific errors. I guess Tors knows my view better than I do. I have no problem with the statement that the Bible is without error. I have a problem with a more wooden inerrancy approach that is bent on literalism and 21st century ideas rather than writing styles of the ancients.
I am going to, as I said, bypass what was said about Holding. Holding can answer on his own. For my part, I will address what is said about me.
Holding’s co-author, Nick Peters, who, interestingly, is married to Mike Licona’s daughter, also piles on, but he, too, clearly stultifies himself. He details Patterson’s qualifications, including the following – “A graduate of Hardin-Simmons University, Patterson also completed Th.M. and Ph.D. degrees in theology at New Orleans Baptist Theological Seminary” – but then asserts that “While these accomplishments can be all well and good, there is a striking omission from it. There is absolutely nothing here about being trained in NT scholarship and exegesis. Being a competent and even skilled theologian and/or philosopher does not make one an expert on NT scholarship and/or biblical exegesis.”
Why yes, I am married to Mike’s daughter. Apparently, this is being waved around to promote the “Bias” charge. All Tors needs to do is contact Mike and be assured from Mike that we have many disagreements, even on the New Testament, and I do not walk in lockstep with him.
Tors wants to say I stultify myself. How? Because I point out that we have no reason to think that Patterson is an expert on NT scholarship and/or Biblical exegesis.
One wonders whether Peters has any idea about the sort of courses one takes in Master’s and Doctoral programs in seminary; in case he doesn’t, he should find out that it certainly includes courses in “NT scholarship and exegesis.” It seems rather strange that Peters suggests that Patterson’s training is inadequate, when Peters himself holds only a Bachelor of Science in Preaching and Bible from Johnson Bible College, and is currently working on a Master’s degree – in philosophy.
Of course I know, because I have studied at a Master’s level in Seminary. While this is taught, it does not mean it’s a specialty area. Does Patterson publish regularly in journals of New Testament scholarship? Is he cited by New Testament scholars? If not, then he’s stepping out of his field. I would say the same thing about Mike Licona trying to be an authority on philosophy.
Tors wrote this in 2015 by the way and wanted to point out with an ironic sucker punch that I’m working on a Master’s in Philosophy. Ouch. Guess that puts me in my place.
Unless, you know, you actually look at anything since 2009 and realize people can change majors, which I did when Mike Licona told me he thought my stuff on NT was really good. Let’s see. What does my own website say?
Can you tell me a little bit about yourself?
Sure. My birthday is 9/19/1980 and I was born in Corryton, TN just outside of Knoxville. I was raised in a Christian home and found out about apologetics while I was in Bible College and my passion was set from then on. I have a Bachelor’s in preaching and Bible from Johnson University and I’m working on a Master’s in New Testament there. I am especially interested in the historical Jesus and the resurrection. I am also an advocate for traditional marriage having been married to my wife Allie Licona Peters since July of 2010. We are both diagnosed with Aspergers and we have a cat named Shiro. My other interests include reading, video games, and popular TV shows like The Big Bang Theory or The Flash and other shows. I’m also extremely sarcastic so you’ve been warned.
Or since he knows about Defining Inerrancy, maybe he could have just read my description in the book.
Nick Peters is currently working on his Master’s in New Testament at North West University in South Africa via a distance program. He has been in apologetics ministry for nearly fifteen years at the time of this writing. He blogs regularly at Deeperwaters.wordpress.com and runs a podcast called the Deeper Waters Podcast, where he seeks to interview the best in Christian apologetics and scholarship. He and his wife Allie are both diagnosed with Asperger’s and both of them currently live in Corryton, Tennessee, just outside of Knoxville, with their cat Shiro.
Now are there differences there? Yep. I switched where I was working on my major at and my website is now at a different address and I now live just outside of Atlanta. Fortunately, the part about my wonderful wife and about Shiro are still true.
Academic qualifications, of course, do not determine how well one can understand the Bible or apologetics, but it is Holding and Peters who choose to focus on that, claiming that Geisler and Patterson are not qualified to assess Licona’s teachings. It seems clear, however, that on that basis Geisler and Patterson are individually each better qualified to assess NT scholarship than Holding and Peters put together.
If so, then either of them are free to respond to the criticisms that I have made of their approach. Nothing has been said by them so far. Geisler ignored a challenge that was put on his wall by someone else from Holding and banned the person who put it up. I also am quite sure that the evangelical scholars will go with my work far more than Geisler’s, particularly since I’m the one who interviews them. Tors can make his assertions of faith, but all it is is faith.
Tors’s approach is in the end, one that is embarrassing to apologetics. It will not convince any skeptic and will leave a Christian who holds to it thoroughly defenseless. Perhaps Tors should study some New Testament scholarship before proceeding.
In Christ,
Nick Peters
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