David Lamb said:
Again, a non seqitur, Matt. Whether or not the church was divided before the eleventh century makes no difference at all to the biblical doctrines of the Trinity and Christology. Yes, it is possible to twist those doctrines out of all recognition and at the same time still claim to be following the bible alone, as the JWs do with there ideas on Christology, but to do so they have to make a translation of John 1.1. that even secular Greek scholars say is wrong.
Of course, David,
you and Matt and I (and Mike--'D28Guy') would agree that the orthodox doctrines of the Trinity and Christology are indeed "biblical". However there are many sincere "Christians" who deny one or both of these, and, as you point out, "
claim to be following the bible alone". For instance, "Oneness Pentecostals" deny the Trinity by conflating the Persons (ie like the ancient Sabellians did). I've perused some of their websites, and they are convinced that Scriptures support
their position. On the other hand, there are plenty of folks today (and not just the JWs with their NWT of the bible) who basically have an Arian (at best!) view of Christ, and they will argue until they are blue in the face--from Scripture--that theirs is the true "biblical" position. In fact, shortly after the Reformation, there was an upsurge in Unitarianism in various places because many people, encouraged by the cry of "SOLA SCRIPTURA!" to interpret the Scriptures all by themselves, concluded that the Trinity was not "biblical".
That there are folks who have mutually contradictory interpretations--on what the Scriptures seem to teach on such vital issues as the nature of God and the nature of Christ--should not surprising. The Apostle Peter warned in his Second Epistle that there were already those who were "twisting Scripture" to "their own destruction".
The question is how do we know: (1) who are the ones "rightly dividing the word of truth", and (2) who are the ones "twisting Scripture to their own destruction"? For each group is convinced that
they are practicing the former, while those who disagree are potentially practicing the latter.
Who decides between them, and/or
how does one know who is right without begging the question?
I submit the
answer to the "how" question lies in the
Apostolic Tradition. This is mentioned by Paul, particularly to the church of the Thessalonians:
"Therefore, brethren, stand fast and hold the
traditions you were taught whether
by word or our epistle." (2 Thess 2:15)
Notice that Paul doesn't elevate one mode of receiving the tradition--his oral word or his written epistle--above the other; the authority is the same. Though we can't be sure that the content is
exactly the same in every single detail of the oral and written
forms, we can surmise that they testify to the
same material Truth and therefore don't contradict one another. From another one of Paul's letters, this time to Timothy, it seems that this
oral tradition at the very least refers to (and consists of) the
specific body of teaching and doctrine that was handed down by the Apostles:
"Hold fast the
sound pattern of words which you have
heard from me." (2 Tim 1:13)
So, there was a
"sound pattern" of oral teaching recognizable to Timothy (and presumably to the others taught by the Apostles) which was to be kept and by which the early Christians could recognize truth from error. By this "sound pattern" the early Christians could therefore "rightly divide" the word of truth. On the other hand those who did
not hold fast the "sound pattern of words"
received orally from the Apostles could be considered "untaught and unstable" (2 Peter 3:16) and were liable to
misinterpret the Apostle's
writings (and the other Scriptures) and thus to "twist the Scriptures to their own destruction".
What's more is that Paul expects Timothy to be able to transmit
orally that which he received from Paul: "And the
things you have heard from me among many witnesses,
commit these to faithful men who will be able to teach others also." (2 Tim 2:2). Notice here that the "things" Timothy received were
not exclusive or private but were heard "among many witnesses", and how the faithful men to whom Timothy committed these "things" were to teach others as well (that's four generations of oral transmission). The
public reception of the Tradition
in the community could thus serve as a
"check" or "balance" on those who would deviate from the "sound pattern" while
claiming (ie like the Gnostics did) to be handing down some new teaching
allegedly received "secretly" from the Apostles.
As for the
answer of "who decides?", it is obviously the
CHURCH corporately. As Paul wrote to Timothy, the CHURCH is "the pillar and ground of truth". (1 Timothy 3:15). Christ commissioned His Apostles, the collective foundation of the Church (Eph 2:20), by breathing His Spirit, the Spirit of Truth (John 16:13), on them (John 20:22). The Apostles by the Spirit preached the Truth and established local congregations of the Church to whom they delivered the faith once for all (Jude 3) in "sound patterns of words" (2 Tim 1:13). Some of the Apostles by the Spirit also wrote inspired authoritative epistles and narratives to some of these same congregations. The Church in time, led by the Spirit, could finally come to a consensus on the limits of the Scriptural Canon--by determining which works conformed to the Tradition received ("sound pattern"), and those which, though
claiming apostolic authorship, did not (ie Gnostic and Ebionite texts)
The Church (collectively), recipient of both the "sound pattern of words" and the Apostolic writings, could thus collectively judge truth from error. In fact, we see the Church doing just that even in those early years shortly after the Apostles left the scene. By the authentic Apostolic writings and the "sound pattern of words" (often later referred to as "the rule of faith"), expressed in hymns, catechesis, and short-summaries, the Church was able to determine what was heretical. So even in the ante-Nicene era (before Constantine allegedely "corrupted" and "counterfeited" the Church), the Church was able, for instance, to fend off docetism/gnosticism, adoptionism (in its various forms) and Sabellianism/modalism and authoritatively declare such teachings "heresy" based on her Tradition received from the Apostles. And in the Nicene era, when the orthodox party and the Arians were constantly throwing Scriptural proof texts back and forth at each other, it was on the basis of received Tradition that the Church was able to convict the Arians of "twisting the Scriptures" by teaching falsely concerning Christ.
So
today, while you and I both agree that the orthodox concepts of the Trinity and Christology are indeed "biblical", we must both admit that neither of us came to this conclusion by logical deduction from just reading the Scriptures in isolation from a community of believers. You and I both were
taught these doctrines by our respective churches (I grew up Baptist as well), and we, of course, found Scriptural confirmation for the same. But it's only in as far as our respective faith communities (local churches) have faithfully taught what has confomed to the "sound pattern of words" as agreed on by the Undivided Church on the basis of the 'checks and balances' of "universality, antiquity, and consent", that we can be sure that we are "rightfully dividing the word of truth" rather than "twisting Scriptures to our own destruction".
Peace.