As
a way to assist you in getting the most out of the learning experiences
below, I suggest you do the following:
2)
Read through the questions in the assignment.
3)
Check my website (under the appropriate class title) for any hints in regard
to the questions. "Hints" refers to the notations I sometimes include that,
in a sentence or two, give you the gist of the article and or the point
of the question(s) I have asked you to read in conjunction with the required
texts. If you do not have internet access, let me know right away so I
can provide a hard copy of any hints.
4)
Read any articles and complete the assignment.
Charles
Ryrie, "Some Important Aspects of Biblical Inerrancy," Bibliotheca Sacra
136:541 (1979):16-24
Norman
Geisler, "The Concept of Truth in the Inerrancy Debate," Bibliotheca
Sacra 137:548 (1980):327-339
Craig
Bahnsen, "The Inerrancy of the Autographa," in the book Inerrancy (ed.
By Norman Geisler). This is therefore not just an article from a journal
– you may want to just loan the whole book; Bahnsen is dense at points,
but there's nothing better on this subject.
John
Woodbridge, "Recent Interpretations of Biblical Authority, Part 4:Is Biblical
Inerrancy a Fundamentalist Doctrine?" Bibliotheca Sacra 142:568
(1985):292-305
2)
Why is it important to include the human side of the idea of inspiration?
How do we know the Bible wasn't just dictated by God?
3)
Define inerrancy. Does inerrancy pertain to the original writings only
or also to copies?
4)
How does Bahnsen demonstrate that the inerrancy of the autographa is NOT
a philosophical or theological cop out? How does he use SCRIPTURE to show
the difference between the autographs and copies? (these two questions
are interrelated)
5)
What is "limited inerrancy"?
6)
What is the synoptic problem and how can the doctrines of inspiration and
inerrancy be reconciled with this problem?
2)
Describe the process of determining which books were canonical with respect
to both the Old and New Testaments.
3)
How can the human aspect of recognizing the canon (i.e., voting which books
were in or not at councils) be reconciled with our being sure the right
books got in the canon (and that none were missed)?
4)
Why was the canonicity of some books disputed? Give examples.
5)
How do we know the canon is closed? Provide sound theological argumentation
for this, not just your opinion.
6)
How should we view / use non-canonical material?
2)
What is the LXX and why is it important to the above question?
3)
What is textual criticism and what is its goal? What kinds of errors have
crept into manuscripts over time?
4)
When were vowels added to the OT text?
5)
Find a scholarly commentary (or a couple; see the bibliography at the end
of the Learning Agreement) on I Samuel (or use a study Bible's notes if
they apply) and look up I Samuel 13:1.There is a significant textual problem
in that verse – what is it and what is perhaps the solution?
Dan
Wallace, "The Majority Text and the Original Text: Are They Identical?"
Bibliotheca Sacra 148:590 (1991)
Dan
Wallace, "Inspiration, Preservation, and New Testament Textual Criticism,"
Grace Theological Journal 12:1 (1991):21-49
2)
What is the "TR" (Textus Receptus)?How many "TR's" are there (roughly),
and why does this multiplicity undermine "TR only" advocates"?
3)
Who are "Westcott and Hort" and why are they important to NT textual criticism?
What does the word "eclectic" mean with respect to the debate over which
text is best?
4)
Give me five major arguments used by KJV only and Majority Text / TR only
advocates to defend their position. What would Carson or Wegner say in
response to them?
5)
How would Carson argue that the Alexandrian text is NOT doctrinally corrupt?
6)
With the aid of a commentary (see the bibliography), look up I John 5:7.There
is a significant textual problem here – what is it and what is the solution?
What are the ramifications for KJV only advocates?
7)
How does this whole debate over text families affect the doctrine of inspiration?
How do you reconcile this doctrine with the multiplicity of textual evidence
we have for both testaments?
2)
Summarize the varying translation philosophies – explain them and compare
them. Which philosophy underlies the NIV? The NASB? The KJV? The Message?
3)
What exactly is the "inclusive language debate"?
4)
What is Carson's position on the debate?
5)
In what cases do YOU think it's permissible to translate a passage in "gender
neutral" terms? In what cases should it be avoided? Give examples for both
responses.