Scientism rejects philosophy as a form of knowledge

Yesterday, I began a series called "Science versus its Evil Twin: Scientism:." I had written that there are five major clues that distinguish the pursuit of science, and I examined the first in yesterday's post. Today, I'd like to look at the first part of Clue #2 – Scientism rejects other forms of knowledge.

In most cheesy b-movies, we see the storyline play out predictably. The villain has made some advancement in pushing his agenda and the world starts to play by his rules. Therefore, in order to maintain his grip of power, our villain seeks to silence anyone who may disagree with him. He will discredit, disgrace or imprison anyone who offers up a contrary view to his plan. He seeks to be the only authority on all matters that he wants to control. In our look at science versus scientism, we also see a wrestling for power. There are those using science as one way of understanding the world, and there are those who say since science tells us about the natural world, that means that only science can tell us about anything. Scientism discounts all other forms of knowledge as either imperfect or not really knowledge at all.

Science owes a debt to philosophy

As we mentioned above, science has at its core the idea of observing interactions and critically examining their causes. Anyone beginning to study the subject of science is taught the scientific method, one of the primary ways scientists accomplish their task. Usually the method is divided into basic steps: a person has a question about some function of the natural world, he constructs a hypothesis, then tests that hypothesis with experiments, and analyzes the outcome. Lastly, he determines whether the original hypothesis is true and reports the results. This is a fundamental notion of what makes up our lab sciences. However, assumed in those steps is a lot of philosophy! Several philosophical principles must exist before the scientific method can even get started! Let's take a look at the components more closely and see where these assumptions lie.

Testing Hypotheses with Experiment

When scientists perform tests, one of the things they assume is a cause and effect relationship. If we are studying some effect, such as the attraction of magnets, we assume that there is a cause and effect relationship between the material of the magnets and their attraction. But we only make such an assumption because our past experience has shown that whenever material of this nature gets close to certain metals, a force is exerted between the two. How do we know that making such an assumption is warranted? Isn't one of the goals of science to eliminate assumptions and instead provide explanations for why functions happen? But then, aren't we starting with an assumption that cause and effect relationships are going to show us that? How do we know that the relationship we see isn't just a fluke of timing? Since it is only our experience that tells us about cause and effect, we are assuming our experience can tell us about the relation between the two, but we have no other reason to do so.

Realize, this line of doubt is not my own. Skeptic David Hume argued at great lengths to say that our experience may work for us, but that does not mean there is really a causal connection between two things, simply because one happens to come prior to the other.1 Basically, Hume asserts that science cannot test its own assumption about repeatability. Hume says trying to prove such things by experiment is really question-begging since you're using the very testing method that's in question! Therefore, in order to say that we know condition A produces effect B, we must rely on theories of what makes our knowledge justified. This again is the realm of philosophy. The scientist cannot scientifically prove that experience is a good indicator of what will happen in the future if the same conditions were to be produced; he relies on a philosophical framework to justify his assumptions.

Analyzing Outcomes

Once the scientist has performed experiments, he analyzes the outcome and draws conclusions as to whether it matches his hypothesis or not. But how can he be sure whether the results do indeed match his expectations? Philosophy comes into play here as well. In chapter 6 of this book, we took a moment and discussed the Three Standard Laws of Thought, also referred to as the Laws of Logic. We discovered that these laws were the main way that anyone compares and contrasts claims to see if they make sense or not. The Law of Identity states that a thing is equal to itself. So if the results of an experiment match the hypothesis, then the hypothesis can be considered valid in that instance.

We also learned from the Laws of Non-Contradiction and Excluded Middle that the result has to be either consistent with the hypotheses or inconsistent with the hypothesis.2 That means scientists use the Laws of Logic in analyzing their outcomes. Logic in all its forms is clearly identified as the only way a scientist can draw any conclusions that would continue to make sense.

Scientism dismisses philosophy as unnecessary

So, philosophy plays a crucial role in doing science well. It becomes the measuring stick on truth claims. But when our evil villain scientism enters the picture, he challenges this authority. While he uses philosophy, he sees anything other than what he defines as science as a threat and therefore dismisses it as unimportant or dead. Famous physicist Stephen Hawking, began his most recent work The Grand Design by doing just that. He writes:

"…philosophy is dead. Philosophy has not kept up with modern developments in science, particularly physics. Scientists have become the bearers of the torch of discovery in our quest for knowledge. The purpose of this book is to give the answers that are suggested by recent discoveries and theoretical advances."3

Of course, such claims as "philosophy is dead" and "Scientists have become the bearers of the torch of discovery in our quest for knowledge" are highly problematic. For one thing both claims are themselves not scientific; there is no test that fits the scientific model one may perform and come up with those statements. No, saying "philosophy is dead" is making a philosophical statement itself; it's doing philosophy! The claim becomes self-refuting and can be dismissed. This is why Hawking's claim has been so widely criticized by philosophers of science, even those who are atheists!4

To read the next article in this series, click here.

References

1."This proposition, that causes and effects are discoverable, not by reason but by experience…You say that the one proposition is an inference from the other. But you must confess that the inference is not intuitive, neither is it demonstrative. Of what nature is it, then? To say it is experimental, is begging the question. For all inferences from experience suppose, as their foundation, that the future will resemble the past, and that similar powers will be conjoined with similar sensible qualities. If there be any suspicion that the course of nature may change, and that the past may be no rule for the future. All experience becomes useless, and can give rise to no inference or conclusion. It is impossible, therefore, that any arguments from experience can prove this resemblance of the past to the future, since all these arguments are founded on the supposition of that resemblance." (Emphasis mine) Hume, David. ""Skeptical Doubts Concerning Human Understanding"." Paul Edwards and Aurther Pap, Eds. A Modern Introduction to Philosophy. New York: The Free Press, 1973. 131, 136.

2. I am assuming here that the hypothesis in question is well-formed and the results can be accurately determined. Many times experiments either do not factor I all the initial values or perhaps the hypothesis is so broadly stated that results can be inconclusive. Usually, those instances will be studied further or other scientists will try to refine the original experiment to find a more specific answer to the question at hand.

3. Hawking, Stephen and Leonard Mlodinow. The Grand Design. New York: Bantam Books. 2010. p5.

4. To see several critiques of this stance, see Christopher Norris' "Hawking contra Philosophy" in the March/April 2011 magazine Philosophy Now, Roger Penrose has taken the entire thesis proposed by the book and dismissed it by saying, " What is referred to as M-theory isn't even a theory. It's a collection of ideas, hopes, aspirations…" (http://afterall.net/clippings/491891).

Science versus Its Evil Twin: Scientism

One of the difficulties Christians face in defending their faith today is this misplaced elevation of science above everything else. I've had conversation with people who, like the trident chewing gum ad, think that if a majority of scientists hold a view then that somehow provides evidence for that view being correct. They believe this even if the point we're discussing is not a point of science! They claim that science is the only way we can know truth and if a claim doesn't have its basis in science then it's either not knowable or not worth discussing.

Those who claim that science is the only way to find truth remind me of actors cast in a 1950's b-grade movie, a flickering sci-fi tale where our hero (science) is replaced by his evil twin, intent on ruling the world. All those in the film who should know better continue to mistake the twin for the original, even though signs are clearly there to tell the two apart. The name of this evil twin is scientism, and while it may look like science on the surface, all the signs are there to prove that it's nothing like science at all. Of course everyone watching the movie can easily see the differences, but those poor victims never see the clues and usually fall right into scientism's evil clutches. So, to make sure we don't become scientism's next victims, let's take a look at the first of five clues that show the differences between the role of science and the philosophy of scientism.

Clue #1—Scientism selfishly believes only its own rules apply

Those practicing science make theories based on observable evidence.

Whenever school children begin science programs, the first thing that they are asked to learn is what the concept of science entails. Usually, this includes some nod to the scientific method of observation, hypothesis, testing and reporting results. The National Science Teachers Association defines science as "characterized by the systematic gathering of information through various forms of direct and indirect observations and the testing of this information by methods including, but not limited to, experimentation."1 C. John Collins, in his book Science and Faith comes up with this definition:

"A science is a discipline in which one studies features of the world around us, and tries to describe his observations systematically and critically."2

Whichever definition one uses, it's normally understood that the study of science has at its basis observations. Many times we picture a scientist in a lab doing experiments, but as Collins rightly points out we cannot also discount someone like the ornithologist whose specialty is migratory patterns of birds. Although he does not gather his information in the lab, he does observe birds and makes predictions and conclusions from those observations. So, science has observation as a necessary condition of its practice at some point in its process.

Those holding to scientism exclude any theories that cannot produce observable evidence as unworthy or not true.

Given the above, things we know to be real or true and are yet unobservable must be learned by some way other than science. Moral knowledge is one example. Moral laws are not things we can see or feel. We cannot measure them with a ruler or say "They occupy this amount of space and have this much mass." While we can observe the effects of people breaking moral laws, we cannot see the laws themselves. Therefore we know them by ways other than science. But we know moral laws are real.3

However, those who hold to scientism are not satisfied with the possibility that there are ways of knowing beyond the scientific method. Evolutionary biologist Richard Dawkins in a recent debate gave a stark example of scientism. He opened his talk by noting that colleague Peter Atkins, when asked to give a talk at Windsor Castle was questioned by Prince Phillip who asked "You scientists are awfully good at answering the ‘how' questions but what about the ‘why' questions?" According to Dawkins, Atkins replied "Sir, the why questions are just silly questions."4 In one sweeping generalization, Atkins and Dawkins dismiss all those "big questions" of life, the ones that humanity has held in the highest regard for most of our existence! They reject wholesale the pursuit of understanding for why there is a universe at all, whether man has a purpose, how we fit into the grand scheme of things.

What motivates such a dismissal of the very issues that have been at the center of human consciousness throughout recorded history? It's because those who hold to scientism believe in another proposition that you may not know about. They believe that the natural world is the only world there is; that anything that cannot be explained by exclusively natural causes is either not real or not worth knowing. Dawkins alluded to as much in the quote above. But notice, this is a belief; a philosophical one known as methodological naturalism.5 The evil twin has contradicted himself! In stating that only things that can be explained by nature are knowable, he has made a statement of knowledge. But there's no way that the statement itself can be found in nature! Those who hold to naturalism as the only way to know things have undercut their own position because they start with a belief not found through science! Like our study in moral relativism, we see that scientism has a problem in that it cuts its own legs out from underneath itself. Yet, those who cling to it continue to deny that there are other ways of knowing. They believe their own rules only apply. Anything that doesn't fall within the realm of scientific investigation is considered a "silly question."

Science's evil twin, scientism, has made a mistake as bad guys always seem to do. He has tried to fool the world into believing that only his rules apply and are worthy of consideration. Some may believe that for a time. However, if you are sensitive to this trick, you can see that it really makes no sense to hold onto such a belief at all. Naturalism is self-refuting, which makes scientism the position that's silly.

For part two of this series, click here.

References

1. "National Science Teachers Association. The Nature of Science Position Statement. July 2000. 9 March 2011 .

2. Collins, C. John. Science & Faith: Friends or Foes? Wheaton, Il: Crossway Books. 2003. p34.

3. For reasons on why moral laws are real things, see "The Case for Morality" section of chapter two.

4. Dawkins, Richard. "Debate: Does the Universe have a purpose?" 10 November 2010. YouTube. 09 March 2011 .

5. In a recent trial on the merits of teaching school children intelligent design along with evolution, Judge John Jones III, after hearing testimony from three scientists, stated "Methodological naturalism is a 'ground rule' of science today which requires scientists to seek explanations in the world around us based upon what we can observe, test, replicate, and verify." Jones III, John E. "Kitzmiller v. Dover Area School District;Decision of the Court, Part 2." 31 December 2005. The Talk Aroigins Archive. 21 March 2011.

The King James Version versus modern translations

Monday, I highlighted an online correspondence I had with a woman about the King JamesVersion of the Bible versus other translations. You can read that entry here. Today, I wanted to finish that correspondence with her last question and my response to it. She writes:

Photo provided by AlphaSix

So tell me Lenny, what is your take on the confusion that so many translations cause in churches? I for one cannot follow any preacher or speaker who uses a different translation. It breaks my heart that they want to take the beautiful Words and change them in to simplicity. I know it has confused people who are not saved too.

Let me take your question in parts and hopefully you can see just how difficult a job it is to translate any work, especially one from another culture and point in history. First, one must realize that any translation can never be perfect. One cannot simply change each word of the original into the corresponding word of the foreign language. Anyone who has translated a document using the Google Translate tool soon sees that you can get a lot of nonsense sentences this way. Words don't have an exact counterpart (for example, in Koine Greek, the pronoun is included in the verb, so one the phrase "I'm going" would have only one word), and words that are equal in one respect carry different ideas in another.

As an example, let's look at Amos 4:6 in the King James. Go d proclaims to Israel "And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto me, saith the Lord." We read this and could be very confused. God gave them cleanness of teeth yet they still rebelled? God cares about their dental hygiene? Actually, no. The phrase is meant to imply that God gave them so little food, they were not eating enough for any to get stuck between their teeth. That's a big difference!

Secondly, there can be problems translating because the concept itself is foreign to the audience. When the Wycliffe translators went to provide Inuits who live in the Arctic regions of North America with a translation of the New Testament, they ran into a big problem: many of the items talked about in the Bible don't exist in the Artic. Inuits have never seen a sheep, but sheep and shepherds play a significant role in Biblical texts. So what does a translator do? He either brings real sheep to live among the all the Inuits across the continent or he seeks some familiar term that would come close to the original meaning. In the Inuit Bible, Jesus is called the "seal-pup of God" to show his purity and his obedience.

Lastly, even when we do have words for a text, language is not so static that they never change meaning. In the KJV, James 2:3 begins, "And ye have respect to him that weareth the gay clothing." Is this a verse that promotes homosexual attire (whatever that may mean)? Obviously not, for the word gay has taken on a new meaning in the last fifty years. Many people give up reading the Bible because of all the thees and thous, which confuse readers since they are no longer part of modern speech.

Given all these challenges, new translations of the Bible are necessary to allow new readers to understand the text better. The King James translators themselves understood this and they make it clear that they are only providing their best interpretation of the text at the time. In the preface they wrote:

An other thing we thinke good to admonish thee of (gentle Reader) that wee have not tyed our selves to an uniformitie of phrasing, or to an identitie of words, as some peradventure would wish that we had done... But, that we should expresse the same notion in the same particular word.

The most interesting thing in the King James Only debate is that when the KJV came out, people complained that it had deviated from the accepted translations that had come before it! Critics were upset that the translators were changing passages. In the preface they wrote:

Yet before we end, we must answere a third cavill and objection of theirs against us, for altering and amending our Taanslations [sic] so oft; wherein truely they deale hardly, and strangely with us. For to whom ever was it imputed for a fault (by such as were wise) to goe over that which hee had done, and to amend it where he saw cause? Saint Augustine was not afraide to exhort S. Jerome to a Palinodia or recantation; the same S. Augustine was not ashamed to retractate, we might say revoke, many things that had passed him, and doth even glory that he seeth his infirmities. If we will be sonnes of the Trueth, we must consider what it speaketh, and trample upon our owne credit, yea, and upon other mens too, if either be any way an hinderance to it.

So, you see the discomfort with new translations applied to the KJV as much as it does to translations today.

I know that having many different translations can be confusing in a church service. However, you should see this as a blessing. We are not tied to only one group's understanding of the text. We can read several translations side by side and learn more about what the author intended even if we cannot read Greek or Hebrew. The translators of the King James were willing to "trample upon our owne credit" if their translation hindered people from the truth of God's word. We should therefore hold every translation as just that, an attempt by men to communicate God's word to another people in another language. Hold the originals as inspired, but remember the limitations of any translation.

Should Christians Stop Saying They're Blessed by Material Increase?

Affluence is a funny thing, especially in the Christian west. Many times people when they realize that they have achieved more than most feel a bit guilty of that fact. Sometimes it plays out in the way a culture seeks to help the less fortunate, or how the race relations dynamic works, or even how we talk about wealth.

Much of this kind of angst has its origin in a Judeo-Christian worldview. The Bible tells us that we are not of this world (John 18:36) and we are sojourners on this earth (Psalm 119:19). We're given examples such as Abraham who lived in tents in the Promised Land, and we read of those in the early church who sacrificed by giving up their possessions and laying them at the Apostles' feet. Jesus' teachings seemed to show that the rich man was spiritually poor, building new barns while neglecting his soul (Luke 12:13-21) or the man who went away sad choosing not to give away his money to follow Jesus (Luke 18:23).

With all that, it is no surprise that an article is currently making the rounds on social media denouncing the Christian habit of speaking of material success by labeling it a blessing. In his Huffington Post article "The One Thing Christians Should Stop Saying," Scott Dannemiller argues that when Christians talk about some success in their lives they reflexively say they've been blessed. Dannemiller admits he's done it himself, but calls it "a lie." He says things like having a good year in business or buying a new car is not a blessing and he cries with urgency that "it has to stop!" He argues:

"First, when I say that my material fortune is the result of God's blessing, it reduces The Almighty to some sort of sky-bound, wish-granting fairy who spends his days randomly bestowing cars and cash upon his followers. I can't help but draw parallels to how I handed out M&M's to my own kids when they followed my directions and chose to poop in the toilet rather than in their pants. Sure, God wants us to continually seek His will, and it's for our own good. But positive reinforcement?"

Dannemiller goes on to write:

"The problem? Nowhere in scripture are we promised worldly ease in return for our pledge of faith. In fact, the most devout saints from the Bible usually died penniless, receiving a one-way ticket to prison or death by torture."

Dannemiller is simply wrong. As I pointed out above, there are many teachings that show how those who value their material possessions above spiritual realities are in sin. But to equate that concept to saying "I've been blessed to have success" is nowhere near accurate.  The Bible does in fact make that connection.  In Deuteronomy 28:1-8, when God was imploring the Israelites to follow Him he promises their faithfulness will lead to material blessing:

"And if you faithfully obey the voice of the Lord your God, being careful to do all his commandments that I command you today… Blessed shall you be in the city, and blessed shall you be in the field. Blessed shall be the fruit of your womb and the fruit of your ground and the fruit of your cattle, the increase of your herds and the young of your flock."

In order not to miss the point, God emphasizes that this blessing is monetary in nature just a few verses later: "The Lord will command the blessing on you in your barns and in all that you undertake. And he will bless you in the land that the Lord your God is giving you." Surely blessing in one's land and in one's livestock increase and in one's barns (you, know, those things that the rich man had to build because he was so rich?) would be clearly understood by an agrarian society.

But it isn't just in Deuteronomy that the theme is discussed. The psalmist equates the farmer's bountiful crops with blessing in Psalm 67. Even Satan complains to God that "You have blessed the work of his hands, and his possessions have increased in the land" in Job 1:10.

You may object at this point and say, "Those are only Old Testament passages. What about the New Covenant believers have in Christ?" Well, the concept is continued in the New Testament.

• Paul compared the wealth of the Corinthians to the manna that God bestowed on the Israelites, so "your abundance at the present time should supply their need" (2 Cor. 8:14).
• In Romans 15:27, Paul writes that the Gentile believers had material blessings and they could use those just like the spiritual blessings they received in becoming believers.
• The writer of Hebrews tells us that a good crop is a blessing: "For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God." (Heb 6:7)

The problem isn't having material wealth, it is not putting it in its proper perspective. I know people who are not wealthy, but they still think of God as "some sort of sky-bound, wish-granting fairy." In fact, the reason prosperity-gospel preachers succeed is that their congregations, who aren't wealthy, want to be and believe such ilk. 1 Timothy 6:10 doesn't tell us that money is the root of all kinds of evil, but the love of money is. It's emphasis, not accumulation. That's why Proverbs 3:9-10 reads "Honor the Lord with your wealth and with the firstfruits of all your produce; then your barns will be filled with plenty, and your vats will be bursting with wine." If you understand that material blessing are truly from God, then you had better treat them as any good steward would: mange them well and hold them a loosely recognizing that they are on loan to you. But don't deny that it is God that truly works in the lives of men to bless whom He will.

Dannimiller's second point is that many impoverished Christians in poor nations would be offended by such an expression as "I've been blessed" for a raise or job promotion. I understand his angst, but this doesn't seem logical at all. If God is sovereign, then He will choose different blessings for different people, just as Paul when writing to the Romans told them that they could benefit from the poorer churches' spiritual growth while they could benefit from the Romans' material wealth. As someone in ministry who relies on donations to survive, I completely understand this point.

Throughout the article, Dannimiller seems to blur the difference between an average Christian and one who holds to the heretical prosperity doctrine, one that I highly repudiate. Of course, heresies are offensive, but is it more offensive for Christians to say "I did all this myself with only myself to thank" or "Thank God for blessing me with time, opportunity and the ability to achieve success"? I would call the first statement a lie well before I would so label the second one.

In the Sermon on the Mount, Jesus lists several ways people are called blessed. These truly are blessings, but Jesus never meant this to be an exhaustive list. For example, the gifts of the Spirit in 1 Corinthians 12/14 are also blessings. There are many other types of blessings noted in the Bible as well.  The point is to not condemn people simply because they have been successful or perhaps have more than you. The point is what are you doing with the blessing of material increase that God has provided for you?  Christians are not to try and force the so-called 1% to give their wealth to the poor. Jesus calls on each of us to allow God to bless us so that we may in turn put his blessings to work.

What Does 'the Bible Is Inerrant' Really Mean?

The question over the reliability of the Bible is one that Christians must deal with from time to time. However, I've found that there is just as much confusion from believers as there is from skeptics concerning this issue. One such point of confusion is the reliability of biblical texts.

Because the King James Version of the Bible had such an enormous impact on the English-speaking world, many people still consider it the definitive version of the Bible. There are some, though, who take this idea ever further and hold that the King James translation is somehow inspired itself. I had written on this some time ago, but I still receive questions from people discussing the issue. I'd livke to let you "eavesdrop" on one such question I received recently. My correspondent wrote the following:

You know, I keep hearing that our Bible The "King James" version, is not necessarily the true and accurate version and that these new translations have searched and found a more accurate account of what is true. I have a very big problem with what has been said. First of all, if there are any errors in the Bible, then it is not the true Word of God. So when the Bible says that it is the inerrant Word of God, then that would be a lie.

It also says to not add or take away from the book and that is being done. If we cannot believe that we have the one and only true Word of God without error then why even read it? I read on one of your articles that only a hand full of men translated the "King James" but that over a hundred translated the NIV. To me that makes absolutely no difference. God could use just one man, if he so chose to, so just to say that more men studied and wrote more about what is right, is null and void. God knew what we needed and used the men he wanted to use and it has to be 100% accurate or we may as well not believe any of it. By changing the Word of God (and the beauty of the words), there is confusion in the church. Who can follow along with what is being read and preached if there are dozens of different translations and why would we need God to speak to us about what he wants for us to get out of His Word if several different men are writing different versions of the Bible? We don't need a bunch of different versions, we just need to ask God to show us what he has for us in the verses that are being preached or when we read by ourselves. Besides these people are making millions of dollars by writing different versions and trying to make it easier to understand by their understanding. Not only that but it is a tool of Satan to keep confusion in the church and in the minds of the people. What about the versions that leave the blood out of the translation? It is playing with fire to mess with Gods Word and there is no reason to change it or try to simplify it.

Thanks for listening. I love the Lord Jesus with all my heart. He is my Savior and I love His Word

Notice some specific piece in this letter. The questioner is concerned with the concept of inerrancy, but she has taken that too far, to mean that the KJ translation must be inerrant. Inerrancy has never been held to such a strict standard, though. She then equivocates the idea of retranslating the Bible to "changing the Word of God." She also appeals to "the beauty of the words" so there is more than a mere concern over accuracy here. Lastly, she believes that different translations somehow make the text say different things. (The point about versions that "leave out the blood" is in reference to Colossians 1:14, where the KJV reads "In whom we have redemption through his blood, even the forgiveness of sins" while all the modern translations don't include the phrase "through his blood" as it is missing from the oldest manuscripts.)

My goal in online exchanges like these is to help people see the problems to which a faulty view leads. I want them to realize it themselves instead of just telling them they are wrong. So, I usually begin with a question that they should agree with. My initial response was this:

Hi and thanks for your concern. I appreciate your love of the Bible and your desire to follow God's word. But before we get too far into the discussion, I'd like to ask you a question. In 1631, Robert Barker published a version of the King James Bible, but when typesetting Exodus 20:14, he accidentally left out three letters. Unfortunately those three letters make up the word "not" so his version of Exodus 20:14 read "Thou shalt commit adultery." I am absolutely certain that Robert Baker had no malicious intent whatsoever. He made a mistake, that's all.

My question: Is it possible that the King James Bible could have other mistakes as well, and if so how would we tell?

My correspondent's answer was quick, although it missed the point of the initial question a bit. However, she did get to the crux of the issue.

Hi Lenny,
Thanks for answering my email. In my "King James" Bible, the word "not", is not left out, so where do you get your information?

How can anyone believe that there are errors in God's Word? Which part then would you believe? Have you gone to the Lord to ask the truth of His Word? Just asking!!!!!

Thanks again.

I replied:

Thanks for the exchange! I sure appreciate you reading and dialoguing. Many different people print the KJV. My claim was about one of the printers from every early on. (This version of the Bible was dubbed "The Wicked Bible" and you can find more information on it here.)

Your question is a really good one. How can anyone believe there are errors in God's word? I for one don't. I believe that God inspired the authors to write the very words that He would have them write. I also subscribe to the Chicago Statement on Inerrancy. I make a big deal of this point in my article "Is The Bible Completely Error Free?"

However, while the Christian church has always held that the original writings by the Biblical authors are inerrant, it has NEVER held that someone couldn't make a mistake in copying or translating the work. The Jehovah's Witnesses offer a distorted version of the Bible in their New World Translation. Wycliffe translators working with indigenous tribes have made may errors in translation, sometimes simply because they didn't know the language that well.

Since we don't have any of the original writings, we need to go back and compare all the copies that we do have and make sure that the copies that have mistakes (like leaving out the word "not") are corrected. That is one reason why your copy of the KJV doesn't have this mistake. The original translators of the KJV didn't have nearly as many copies of the texts as we do today, and they didn't have as many early copies—copies that were less generations removed from the original writings.

I hope you can see how all this makes a big difference in understanding inerrancy. Let me know if you'd like more detail about it.

In a previous blog post, I showed the importance in asking questions in doing effective apologetics. Here is another example that allows for discussion while developing a rapport with your interlocutor. I'm not done with this exchange, though. In part 2, I go into a bit more detail as I continue my conversation. I hope you'll join us.