Sola Scriptura and The Spectrum of Scriptural Authority (VI): Revelatory Correspondence, Text, Canon, and Conclusions

In terms of philosophical analogy, the Biblicism being advocated here is akin to the Correspondence Theory of Truth - the Logos-Scriptures being the epistemological measure and our task is to reflect (or mirror) and project these teachings as they are taught (in their context). This framing (in contrast to the Coherence Theory) is usually tied to Empiricism and on that point we must depart. We communicate an analogy wherein we must acknowledge the danger of our ideas becoming a filter or playing a mediatorial role in how God's truths are understood. Our understanding always runs the risk of being slanted or tainted by how our eyes, minds, and hearts see and understand these things and so that too is a cause for caution and humility. This in contrast to the kind of 'direct realist' approach (or ethos) seen in Fundamentalist literalism - an effort that results not only in oversimplification but is often blind to its own biases. It also differs (strongly) from the systematics approach which seeks to reorganize and reframe revealed doctrine into a coherent and comprehensive theological product - I use this term deliberately.

Sola Scriptura and The Spectrum of Scriptural Authority (II): Lutheran Apocrypha, Fundamentalist Epistemology, and Evangelical Compromise

We must also mention the somewhat unusual structuring of Lutheran conceptions of Sola Scriptura - something a lot of people are unaware of. As already mentioned, it's largely confined to gospel-related questions - an issue itself not always easy to categorize. But in addition, the Lutherans have (historically) a two-tiered concept of Scripture. Following Eusebius, there are the New Testament Homologoumena - the undisputed books, and the Antilegomena which were disputed in some quarters for a time - a list that would include the Epistle of James along with Hebrews, 2 Peter, and Revelation.

The Historical Canon of the Waldenses, Charism, and the First Reformation

https://pilgrimunderground.blogspot.com/2025/09/a-troubling-revival-of-historic-anti.html

As I have recently indicated, the hijacking of the Septuagint and Apocrypha debate by Right-wing Anti-Semites has been the source of considerable grief for me as I believe it unnecessarily muddies the waters and will overshadow future discussion. This issue is one of many that I have called attention to in recent years - another point of deviation (on my part) from the Magisterial Reformation narrative as embraced by Confessionalists and contemporary Evangelicals.

That said, the issue of the Apocrypha and Septuagint is still a live one for me and the Right-wing's attacks on the Masoretic Text and tradition are an unfortunate complication. Leaving that aside with assurances that in no way am I motivated by anything Anti-Semitic, let us turn to the historical and doctrinal issues at hand.

The suggestion that the Apocrypha (so-called) was only formally adopted by Trent in the 16th century is misleading if not altogether false.

Myths Concerning Second Temple Judaism

Having recently finished Gerard Russell's Heirs of Forgotten Kingdoms (Basic Books, 2014) I found myself once again irritated and put off by popular but erroneous narratives concerning Second Temple Judaism.

Melia and The Waldenses (II)

Many of the doctrinal points Melia wishes to make (which he does by means of collating numerous quotations and references) are troublesome to the type of Protestant history one encounters with someone like JA Wylie. Melia wants to show how Catholic the Waldenses were and thus drive a wedge betwixt the group as they appeared in history and the romanticised narratives of later historians.

And yet for someone like myself who argues the First Reformation was essentially different on many key points than the Magisterial Reformation, these claims made by Melia are not troubling in the least.

Melia and The Waldenses (I)

The Origin, Persecutions, and Doctrines of The Waldenses by Pius Melia. The original was published in 1870. The copy I read was a 1978 AMS re-print of James Toovey's 1870 edition published in London.

It's a short book but packed with useful information. The Jesuit theologian pulls no punches. It is his intention to dismantle and deconstruct many of the popular narratives surrounding The Waldenses. The book despite its significant flaws is not without value.

Inbox: Questions Concerning the Apocrypha (IV)

One could say (given all that has been argued here) that I might be a prime candidate for swimming the Tiber (or Crossing the Bosphorus) and I have been forced to acknowledge the weight of such arguments and to a degree I can understand why many have abandoned the Reformation (and especially Evangelicalism) for Rome or Constantinople. But this is folly of an even greater magnitude as Rome and Constantinople are false systems – false and counterfeit manifestations of Christianity. This doesn't mean that every last thing Rome holds to or proclaims is wrong – as even the heirs of the sixteenth century Reformation will acknowledge, though there is little agreement as to what that all means. Those who defect to Rome have already embraced erroneous assumptions and then when the weight of everything is else is factored in – they make the perilous move and thinking they do Christ service, they join with His enemies. Unlike most contemporary Evangelicals, I still argue that Roman Catholicism is antichrist and at least a manifestation or a component of the Whore-Beast imagery of New Testament prophecy.

Inbox: Questions Concerning the Apocrypha (III)

While the aforementioned councils of Late Antiquity were not 'ecumenical' councils – a point some make to argue their canon proclamations weren't considered universally authoritative – such an argument or appeal proves too much.

Inbox: Questions Concerning the Apocrypha (II)

As mentioned previously contemporary Evangelicals and Confessional Protestants are quick to adopt the canons and concepts of Higher Criticism when it comes to these books and lump them in with the many (and often dubious) Second Temple narratives of the academy implying these works are pseudepigrapha and syncretistic.

Inbox: Questions Concerning the Apocrypha (I)

http://proto-protestantism.blogspot.com/2022/12/gems-from-shepherd-of-hermas.html

In light of recent statements regarding the Early Church Fathers I was asked to elaborate and perhaps defend some issues regarding the Old Testament Apocrypha. This issue has gnawed at me for years and as I have worked through the narratives and claims of the Magisterial Reformation I finally came to a conclusion that its positions and arguments concerning these books are highly problematic. As I have repeatedly stated, this does not grant anything to Rome. That's not really the issue here.

Gems from The Shepherd of Hermas

It's been quite a few years since I read The Shepherd of Hermas. Reading it anew I was reminded of how alien it is to Evangelical sensibilities. For my part, I found the second century work refreshing if a bit of a slog. But some of that perception is merely cultural. We are certainly impatient in our day and so many of the older works can seem tedious.

Once again my thoughts drifted back to Catholic claims regarding the Fathers – ones echoed by nineteenth century figures like Cardinal JH Newman and John Nevin. While I will once again grant that the Magisterial Reformation and its Evangelical progeny may find the waters of Hermas strange, I still contend they are something other than Roman Catholic.

The New Testament and the Septuagint

The Septuagint (LXX), the Greek translation of the Old Testament produced in Intertestamental Egypt by Jewish scribes is frequently cited by New Testament authors and their use of it has generated a great deal of controversy and even confusion... even today.

It is not exclusively used when citing the Old Testament, but its use at times seems to dominate. The problem is the Septuagint doesn't always match the actual Hebrew Old Testament. Sometimes the Jewish translators seem to employ a fairly loose or dynamic principle of translation... something most conservatives of our day would be rather uncomfortable with.

The Cosmology of Tolkien

Updated March 2017

While perhaps a little off-topic for this website, I wanted to share a few thoughts regarding Part 1of this lecture on Tolkien's Silmarillion. The topic has long attracted me and in fact there are aspects of it that grow more interesting to me over time.

For many years I have been interested in both Tolkien and Lewis and in particular how their Cosmological understandings play out in their fantasy works. Their writings reflect the Middle Ages, the era both authors appreciated, but some time ago I realised this question was more complex than the intricacies of Medieval Scholastic Speculation. There are larger questions regarding Apocryphal literature. That's easy enough to dismiss but I continue to revisit the issue in light of the New Testament's interaction and utilisation of certain works.