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The Ecclesiastical Text
Alternate title: Text Criticism, Biblical Authority and the Popular Mind
Philadelphia: Institute for Renaissance and Reformation Biblical Studies, 1997.
This collection of Letis's essays argues for a 'post-critical' recovery of the New Testament as an ecclesiastically received text. Letis contrasts the Protestant dogmaticians' appeal to the authentic Hebrew and Greek copies with Warfield's doctrine of inerrant but lost autographs, traces the…
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The Confessional Bibliology Project
A Return to the Doctrines of Providential Preservation and Scriptural Authority In the evolving landscape of modern textual criticism and theologically diverging perspectives on Scripture, a movement has emerged within the Reformed tradition that calls for a deliberate return to…
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Book Review Series: An Introduction
In the field of Confessional Bibliology, discerning readers often seek to deepen their understanding of scriptural preservation, Reformed theology, and the theological soundness of various texts that address these subjects. The purpose of this Book Review Series is to provide…
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Critique of James White’s The King James Only Controversy: An Introduction
The King James Version KJV of the Bible has played a monumental role in the history of Christianity, particularly within the English-speaking world. Revered by many for its literary elegance, historical impact, and doctrinal authority, it has become a theological and cultural…
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Matthew 4:12, 23 — “Jesus Heard” and “All Galilee”: Two Variants at the Opening of the Ministry
Twice near the opening of the Galilean ministry, some witnesses omit the name Jesus. Verse 12 becomes “when he heard,” and verse 23 becomes “he went about in all Galilee.” The Textus Receptus names Jesus in…
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Matthew 5:4–5 — Were the Second and Third Beatitudes Transposed?
Some ancient witnesses reverse these two Beatitudes. They put the meek before the mourners.
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Matthew 5:13 — “Cast Out and Trodden Under Foot”: Has the Salt Saying Been Shortened?
The shorter reading does more than remove and. It recasts the final verbs.
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Matthew 5:27 — “Said by Them of Old Time”: The Fuller Introduction to the Seventh Commandment
The phrase by them of old time is missing from the modern critical text and from the reconstructed Byzantine majority text. The Textus Receptus stands here as a minority Greek reading, though it has early…
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Matthew 5:22 — “Without a Cause”: Does Christ Condemn Every Form of Anger?
The words without a cause are absent from several important early witnesses. The Textus Receptus keeps the Greek adverb εἰκῇ.
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Matthew 5:32 — The Omitted Adultery Clause in Christ’s Teaching on Divorce
A small ancient stream omits this final warning. The Textus Receptus keeps it, and so do the standard modern critical editions.
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Matthew 5:37 — “Let Your Communication Be, Yea, Yea”: The Imperative Form of the Saying
One final vowel changes the verb from command to prediction. The received text reads ἔστω, “let it be.” A smaller ancient stream reads ἔσται, “it will be.” The Textus Receptus and the modern critical text…
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Matthew 5:44 — Love, Bless, Do Good, and Pray: The Full Command Concerning Enemies
The critical text shortens this fourfold command to two parts: love your enemies and pray for those who persecute you. The Textus Receptus also says to bless those who curse and do good to those who hate.
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