Parchment & Pen Blog

The term “canon” refers to the accepted books of the Scriptures. The Protestant canon contains 66 books, while other Christian traditions will vary, adding a few books often referred to as the Deuterocanonical books (“second canon”) or the “Apocrypha.” A commonly accepted understanding among most Christians of all traditions is that the books that belong in the Scripture cannot be added to. In other words, the canon is “closed.”

While there is a sense in which I believe the canon is closed, there is also a sense in which I don’t believe the canon is closed. Let me explain.

In order to maintain that the canon is closed, most Christians would refer the the first few centuries of the church. In particular councils such as Rome, Hippo, and Carthage, as well as Athanasius’ Easter Letter will be referred to as evidence that the canon of the New Testament had closed. The Old Testament, according to most, was already established and closed by the time of Christ. For this, reference would be made to the New Testament itself, as well as the testimony of Josephus, Philo, and some of the inter-testamental works.

My contention with this assumption is that to say that the canon is “closed” needs to be understood more in an observational way rather than an authoritative pronouncement. The term “closed” might not be the best word since it implies a necessary finality concerning the contents of Scripture. This is something that I don’t believe we can say in the way that we often say it for two primary reasons:

1. Scripture itself does not limit the canon to 66 books. No matter how hard you look, one would be hard pressed to find a place that definitely “closes” the canon. Revelation 22:18-19 is often referred to as evidence:

Revelation 22:18-19: I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues which are written in this book; and if anyone takes away from the words of the book of this prophecy, God will take away his part from the tree of life and from the holy city, which are written in this book.

The problem with using this passage is that it is specific to the book of Revelation. Just because the book of Revelation occurs last in our canon does not mean that this warning serves as a book end for the entire Bible. It is meant to communicate a general statement about those who would be tempted to add to or take away from God’s word in general, and to the book of Revelation in specific. Yet the same warning is given in the book of Deuteronomy and the Proverbs: Continue Reading »

Friends of the Ministry,

I have an incredibly exciting announcement to make. Many of you are all familiar with what we have done since 2001. Our goal has been to make high level Bible and theology training available to anyone and everyone. From our 90hr program called The Theology Program which has been in over 3,000 churches and small groups to our Coffee House with theologians hanging all over the walls, we have broken many molds. But you are not going to believe this project.

Let me introduce Credo Courses™.

Credo Courses™ is a project that seeks to preserve and make available all the greatest teachers teaching the greatest courses in Christianity. We seek to have you discipled by handpicked seminary and college professors. We will put them in your “living room” through DVD, streaming video, audio, or on your iPad! Our goal is to have 100 courses over the next ten years. Can you imagine?! We already have Dan Wallace schedule to teach New Testament Textual Criticism, Darrel Bock to teach The Historical Jesus, Sam Storms to teach Jonathan Edwards, Gary Habermas and Mike Licona to teach on The Resurrection of Jesus, and Craig Blomberg to teach on The Historical Reliability of the Gospels. As well, we are working on scheduling Tom Schreiner (Romans and New Testament Theology), Craig Keener (Miracles and New Testament Background), and Scot McKnight (Interpretation of the New Testament). The sky is the limit!

To find out more about the first course scheduled for this weekend, see here: http://kck.st/17MtT9W

This is a huge project, but it can be done. Please pray for us to get the right scholars. Pray for their ability to teach. Pray that people, pastors, fathers, mothers, and children all over the world can benefit from this.

But, like with everything else. This does take money. Please consider giving generously to this project. You can donate directly to this here: https://store.reclaimingthemind.org/donate.asp

Thanks for all your faithfulness that has allowed us to do so much for the kingdom. Your partnership is amazing. May the Lord be with us as we launch Credo Courses.

Michael Patton
President and Founder, Credo House Ministries
credohouse.org

1. Let them know that it is not abnormal to experience doubt. This does not mean that your children will experience significant doubt, it just means that doubt is a common issue they will experience, to varying degrees, in a fallen world. Typically, your child’s struggles with doubt will not start until he reaches adulthood and begins to stand on his own two feet in many ways, including in his faith walk. But if you have helped your child understand that doubt is something common to all Christians, he won’t be scared to share his struggles when they arise later in life.

2. Share with them some of the doubts you struggle with. Of course, this is assuming you have brought your children up in the faith, showing them the strength of your faith as well. However, from time to time you should feel free to let them see you wrestling with God. This lets them know you are real, especially when they are older and more reflective. Showing them your doubts may embarrass you somewhat, but it can also go far in demonstrating that your faith is not shallow, but rather is marked by thoughtfulness. Sharing your doubts from time to time legitimizes the faith you do have, so they will be less tempted to think you are just a naive follower when they are older.

3. Help them prioritize their faith now. Make sure they don’t believe all issues are equal. Help them see the difference between negotiables and non-negotiables, essentials and non-essentials, cardinal and non-cardidal issues. Ensuring they understand the distinction between doctrine and dogma prevents the “house of cards” problem so that, even if they come to question one particular issue (i.e., creationism, inerrancy, premillenialism, Calvinism, etc.), they do not find it necessary to reject their faith completely.

4. Facilitate a love of Christian heroes. With all the exposure to cultural heroes (actors, musicians, models, etc.) so typical today, it is important that your children see the characteristics of godliness exemplified by real-life Christians. These examples should come from inside and outside the Bible. Reading about the heroism of Perpetua and her servant in their martyrdom is very difficult (and may be “R” rated), but your children need to know about people who actually lived out their faith with the same resources available to them today. Learning about Augustine’s life of sin before he was converted may be something you think you need to protect your children from, but perhaps they will remember the common struggle with sin when they are older and not feel so alone (which is the most fearful thing when one is doubting). Continue Reading »

Hey everyone…we just got a rough draft of the Syllabus from Dr. Wallace regarding our new Credo Courses Kickstarter Project. Here it is!

39 Lectures on NTTC (each 22–28 minutes long):

1. Introduction: Definition of NTTC, need, primary objective. Definition of ‘original text’ and discussion on problems.
2. Number of variants
3. Nature of variants
4. Recent attempts to change the goals: Parker, Ehrman, Epp.
5. A Brief History of the Transmission of the Text: scribal changes (briefly), canon, major text-forms, disruptions in the transmission (Islam, Diocletian, Constantine and the shrinking influence of Greek)
6. How and why scribes corrupted the text (intentional, unintentional, theologically motivated, liturgically motivated, canon and changes, motive toward orthodoxy with Gospel parallels)
7. Illustrations of scribal corruption: Part 1 (unintentional errors)
8. Illustrations of scribal corruption: Part 2 (intentional changes)
9. Materials and methods used in making ancient books: Part 1 [papyri, parchment, paper; codex, ink, quires, palimpsests]
10. Materials and methods used in making ancient books: Part 2 [helps for readers and writers (Eusebian canons, leaf numbers, ekthesis, prickings)]
11. The Greek text behind the KJV: Part 1 (general on Erasmus)
12. The Greek text behind the KJV: Part 2 (1 John 5.7–8; end of Rev)
13. The Textus Receptus and the Doctrine of Preservation
14. History of NTTC since the TR (Lachmann, Tischendorf, Westcott-Hort, Zuntz, modern-day)
15. Tischendorf and the Discovery of Codex Sinaiticus
16. Westcott-Hort and the Dethroning of the TR
17. Reasoned Eclecticism principles: Part 1 (internal evidence)
18. Reasoned Eclecticism principles: Part 2 (external evidence)
19. Reasoned Eclecticism principles: Part 3 (putting it all together)
20. Some Famous MSS: Part 1 (Chester Beatty Papyri)
21. Some Famous MSS: Part 2 (Bodmer Papyri)
22. Some Famous MSS: Part 3 (Vaticanus and Sinaiticus)
23. Some Famous MSS: Part 4 (Alexandrinus and Ephraemi Rescriptus)
24. Some Famous MSS: Part 5 (Codex W)
25. Some Famous MSS: Part 6 (Codex 33 and 1739)
26. Some Famous Textual Problems: Part 1 (1 Tim 3.16 and John 1.18)
27. Some Famous Textual Problems: Part 2 (Matt 24.36)
28. Some Famous Textual Problems: Part 3 (Mark 1.41)
29. Some Famous Textual Problems: Part 4 (Matt 27.16–17)
30. Some Famous Textual Problems: Part 5 (Romans 5.1 and Romans 8.1)
31. Some Famous Textual Problems: Part 6 (Luke 22.43–44)
32. Some Famous Textual Problems: Part 7 (Luke 23.34a)
33. Some Famous Textual Problems: Part 8 (John 5.3b–4)
34. Some Famous Textual Problems: Part 9 (1 Thess 2.7)
35. Some Famous Textual Problems: Part 10 (Jude 5)
36. Some Famous Textual Problems: Part 11 (Rev 13.18)
37. Some Famous Textual Problems: Part 12 (Mark 16.9–20)
38. Some Famous Textual Problems: Part 13 (John 7.53–8.11)
39. Is what we have now what they wrote then? How can we be sure?

As you can see on our Kickstarter page we will professionally produce this class, once you help us kickstart it through your backing (wink-wink), and depending on your backing level we will get it into your hands either digitally or through physical media for you to use to deepen yourself and others for Jesus and His Word.

For those who are tired of today’s church being so anti-intellectual and adrift at sea with no anchor, we ask you to get involved in an opportunity to bring something different to reality. We are launching a project today aimed at turning the tides toward a new age of humble theological depth.

The Credo House is teaming up with some of the best biblical scholars to make available to you amazing biblical training usually reserved for elite Seminaries.

For our first course in this series we have selected Textual Criticism by Dr. Daniel B. Wallace. Dr. Wallace will devote more than 30 sessions taking you through the rock-solid reliability of the New Testament. The New Testament is heavily attacked in our culture today. Without the New Testament you don’t have a reliable message about Jesus. This topic is so crucial for every Christian. Would you please help us kickstart this crucial course?

Everything about this curriculum has involved “out-of-the-box” thinking. Including the production of the curriculum. We’re using a revolutionary way to fund this, it’s called crowdfunding. You might have heard about this on the news. Get a whole bunch of people to agree to fund something and everyone wins in the end. You get some great prizes in the process. Who knew funding a Textual Criticism project could be so much fun.

Get involved and watch a quick video HERE

No, I did not say “Doubting Calvinism.” Although I am a master of typos, this blog is about something different. First, every reader needs to know that I am a Calvinist. And while the “doctrines of grace” are not the most important issues in theology, I believe in them very deeply and find that they constitute a significant portion of my hope and comfort.

Why all this snuggling up to Calvinism? Because I don’t want to look like one of those disgruntled emerging types, continually complaining about his own family. Having said that, I am going to discuss a “problem” I often (certainly not always) see among my Calvinist brothers and sisters. I am going to state the issue and then attempt to provide a timid yet substantial interpretation of the problem.

Okay, enough of the prologue. Let me get to it.

I grew up a Baptist. As such, I was quite aware of the “Baptist way” of evangelism. First, you get the person saved. Next, you make sure they know that they can never lose their salvation. Assurance of salvation was not some tertiary or auxiliary doctrine. It was something the new believer in Christ must have, now. To be fair, this is not simply a Baptist thing. It is something that can be found in the DNA of pop Evangelicalism as well. And it makes some sense. If a new believer knows that he is secure in Christ, his works and service to the Lord will come because he is saved, not so that he can be saved. This secures his belief and understanding in justification by faith alone.

Assurance of salvation. I suppose this is the subject of this post. The question is Can one be absolutely sure that they are a believer and how important is this assurance in their walk with the Lord? Many Christians don’t believe an individual can be assured of their ultimate salvation. Many believe one can lose their salvation. Catholics believe that “mortal sins” (really nasty sins such as adultery,  rejection of the perpetual virginity of Mary, or missing Mass without a valid excuse) can cause a Cathlic to lose their salvation. Arminians and Wesleyans believe one can cease to believe, thereby forfeiting their seat in heaven. Therefore, from the perspective of those who don’t believe salvation can be lost, these belief systems cannot offer any assurance. The criticism would be that no one could ever be sure, until death, whether or not they are saved. After all, what if I decided to sleep in on Sunday and then immediately died of a heart attack without repenting? How do I know for sure if my faith is going to last until the end? For Catholics, the fact that one cannot be assured of their salvation is dogmatized.

If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate; let him be anathema.

Council of Trent, Canon XV of the Decree on Justification

If any one saith, that he will for certain, of an absolute and infallible certainty, have that great gift of perseverance unto the end, unless he have learned this by special revelation; let him be anathema.

Council of Trent, Canon XVI of the Decree on Justification

Ironically, for the Catholic, to believe that one can be assured of their salvation would be the means by which they lose their salvation! Continue Reading »

It is hard for me, as a teacher of theology, to consider anything worse than bad doctrine in the church. When people’s views of God become distorted, their lives follow suit. When someone believes  it is always God’s will to heal their sickness, they are going to be left disillusioned and riddled with spiritual pain. When peripheral issues get elevated to the status of essentials (and this is bad doctrine too), the central message of the Gospel gets replaced or lost. I had a lady here at the Credo House the other day who said that God gave her a message. What was the message? That women do not inherit original sin, only men. She went through a long complicated argument. I could tell that this was incredibly important to her. She was insistent, assured, and demanding. She even wrote a book about it and gave it to me. It was the focus of her message! Was this sinful?

I suppose that I want bad doctrine to always be sin. That way, it is easy for me to explain why people don’t agree with me. If we are not on the same page theologically, the answer is simple: they are in sinful rebellion to the truth. Next…

But I am not sure this is always correct. I am pretty sure that bad doctrine is sinful, but I am not sure when it is sinful.

Let us talk about the polar extremes of this issue. It is easy to see that any rejection of Jesus is sinful. Now, one may do this with perfectly good doctrine. One may intellectually believe that Jesus is the Son of God who takes away the sins of the world. They may believe in the Trinity, the hypostatic union, justification by faith alone, and the like. But they simply refuse to accept God’s sovereignty over their lives. This is obviously the sin of rebellion. I always think of King Saul when it comes to this type of person. However, there are those who don’t have good doctrine at all. There are polytheists, who believe there are many gods. There are those who believe God is a force, not a person. There are those who do not even believe in God. Is this sin? I believe it is. Ultimately, it is a rejection of God. It is a rejection of the truths God has plainly revealed about himself and his nature – truths which some people choose to turn away from, in favor of lies. In Romans 1 we see this very clearly. Continue Reading »

(Lisa Robinson)

In case you missed it, the internet has been abuzz the past few days over this article posted by Dr. Anthony Bradley. In it, Bradley’s asserts that ‘missional’ has become a means to aggrandize accomplishments for God and shame people who live ordinary existences because they feel they are not living up to being ‘missional’. He states;

I continue to be amazed by the number of youth and young adults who are stressed and burnt out from the regular shaming and feelings of inadequacy if they happen to not be doing something unique and special. Today’s millennial generation is being fed the message that if they don’t do something extraordinary in this life they are wasting their gifts and potential. The sad result is that many young adults feel ashamed if they “settle” into ordinary jobs, get married early and start families, live in small towns, or as 1 Thessalonians 4:11 says, “aspire to live quietly, and to mind [their] affairs, and to work with [their] hands.” For too many millennials their greatest fear in this life is being an ordinary person with a non-glamorous job, living in the suburbs, and having nothing spectacular to boast about.

Now there is been a fair amount of push back over a lack of qualification of certain statements. But I do agree with the above referenced section. As I wrote here that celebrity Christianity has made the average Joe feel woefully inadequate. Even worse, when you add shame into the equation and tell people they aren’t measuring up unless there doing x, y, z notable accomplishment for the kingdom.

There are other points as well. But central to what I want to write about is Bradley’s premise of 1 Thessalonians 4:11-12 (I added vs 12 as it is pertinent to this post), where Paul tells his audience

Make it your ambition to lead a quiet life, to mind your own business and to work with your hands just as we told you, so that your daily life may win the respect of outsiders and so that you may not be dependent on anyone.

I want to focus on what Paul is telling the Thessalonians because I think it addresses a growing concern of mine. First, on leading a quiet life. The verb ἡσυχάζειν connotes a stillness; inner peace. It is a settled life with what has been given. Now I get that some people have been given responsibility for grander accomplishments. But others can be just as effective leading normal lives, loving God and neighbor, influencing in whatever circles they find themselves. Neither should be exclusively promoted or condemned.

Aside from living a quiet life, what Paul says next is pretty significant, “to mind your own business”. As I scan blogs, Facebook, twitter, sermons, and Christian circles in general, I think there is a unusual pre-occupation with the affairs of others. And by affairs, I mean concern for what others are or are not doing in the body of Christ. We are very quick to cite how others are not measuring up – how their not witnessing enough or giving enough or expending enough time or energy. Deficiencies abound! Continue Reading »