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What today's Christian needs to know about Dr Kurt Aland
Textual Critic
and the bread that I will give is my flesh, which I will give for the life of the world. John 6.51 Example of words omitted in the Nestle/Aland Critical Text
Why are so many thousands of words like these being removed from our Bibles? A122 e:A122 Kurt Aland 22/11/2007 13:03 Page 3
What today's Christian needs to know about DR KURT ALAND
Textual Critic A122 e:A122 Kurt Aland 22/11/2007 13:03 Page 4
Product Code: A122 ISBN 978 1 86228 344 2
© 2007 Trinitarian Bible Society Tyndale House, Dorset Road, London, SW19 3NN, UK
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What today's Christian needs to know about DR KURT ALAND Textual Critic
by A. Hembd, MACS Reformation International Theological Seminary A consultant to the Society
r Kurt Aland is perhaps the Received Text which was used by all most renowned Biblical the great translations of the textual critic of the Reformation, including the Authorised 20th century. Born in Version in the English language (also BerlinD in 1915, he died in Münster/ known in some parts of the world as Westphalia in 1994. The most famous the ‘King James Version’). Thus, the modern English versions of the New versions translated from this new Testament—the Revised Standard ‘critical’ text differ significantly from Version, the New American Standard our Authorised Version as well. Version, the New International Version, and the English Standard Version—are At present, the NIV and the ESV are all grounded on, and, for the most part, sweeping evangelical churches in the translated from, Dr Aland’s work. These United States and Britain. Thus, translations utilise as their principal modern churchgoers are being text (with its critical apparatus and profoundly influenced by Aland’s Greek alternate readings) the United Bible Text, and so also by his peculiar views Societies version of the Greek New of the text. This is because the very Testament, a version over which verses that modern churchgoers are Dr Aland was a principal editor. Indeed, reading in their Bibles reflect the the UBS version third edition (1983) is theological and textual views of virtually the same as Aland’s own Dr Aland, which underlie his choices for twenty-sixth edition of the Nestle-Aland readings and variant readings for every text: such was his influence over the verse in the original Greek, from which UBS text.1 these new versions are translated.
The Nestle-Aland Greek 26th edition However, very few churchgoers even and the UBS 1966 and 1983 Greek know the name of Dr Kurt Aland. Many texts differ widely from the common ministers do—the Nestle-Aland text is
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the one that they buy when in *Proverbs 30.5 ‘Every word of God is theological seminary (as is required for pure: he is a shield unto them that put students in Westminster Theological their trust in him.’ Seminary). They have heard in their text-critical classes of Dr Aland’s How much of Scripture is inspired, prowess as a scholar. Yet very few inspired indeed by God? ‘All Scripture.’ ministers know what Dr Aland’s ‘All scripture is given by inspiration of theological views are concerning the God.’ The original Greek word for inerrancy and infallibility of Scripture. ‘inspired’ means ‘breathed out by God’. All Scripture is breathed out by We come then to the point of this God—every word of it. Accordingly, all paper, namely, to show concerned Scripture is as pure as God Himself. readers what Kurt Aland’s theological No abiding corruption can enter into it. views are concerning Biblical Though mistakes have entered some inspiration, inerrancy, and infallibility. copies of the original language texts, though heretics have even mutilated But first, we must lay down some some copies, yet, in the good Providence fundamental premises. This paper is of God, by the Holy Spirit, the true the review of a Bible-believer, and Church has been enabled always to unashamedly so. Accordingly, we are recover the true reading from the copies. not backward to affirm that, if we are to understand the text of the Old and New Because Scripture is breathed out by Testaments, we must know what the Bible God, the man of God is ‘perfect’, or says of itself. And so, we affirm that: ‘complete’. He is complete in that he has need of no other reference. *We must believe that the Bible is Obviously, he is not sinlessly perfect: the inspired, inerrant Word of God, ‘…there is no man that sinneth not’ because the Bible itself says so. (1 Kings 8.46). But he is ‘perfect’ in this sense: he is perfectly furnished *We must believe that God with all that he should ever need to preserves His Word, by His Holy know, on this side of eternity, to equip Spirit, in the line of His true him for his ministry in this world—so Church—again, because the Bible that, as we have said, he has need of says so. no other reference. Indeed, the only other references he may want to consider would be good commentaries on the We must believe that the Bible is Scripture itself, to help him understand the inspired, inerrant Word of the Scripture better. But even these God, because the Bible says so. commentaries the man of God would read as subordinate to the inspired *2 Timothy 3.16–17 ‘All scripture is Scripture itself. Oh, the man of God is given by inspiration of God, and is complete in his being throughly furnished, profitable for doctrine, for reproof, for by the fully-inspired words of God! correction, for instruction in righteousness: that the man of God The very thing that makes the man of may be perfect, throughly furnished God complete and throughly furnished unto all good works.’ unto all good works is the verbal
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plenary inspiration of Scripture. If the so that by it, he may be made Scripture ceases to be inspired, and profitable to every good work. The good fully inspired in its every Word, then it Providence of God has kept every word is no longer reliable or profitable for of God pure. doctrine, for reproof, for correction, for instruction in righteousness. The very ‘He is a shield unto them that put their attribute of Scripture that makes it trust in him’, says Proverbs 30.5. Why? reliable and profitable for these things Because ‘every word of God is pure’. is its plenary inspiration, its purity, its Take away the purity of every word, and being ‘breathed out by God’. God is no longer a shield to the saints.
Accordingly, the Scripture, indeed all We must not doubt the purity of God’s Scripture, is breathed out and inspired Word, nor doubt His covenant by God still. The Scripture, every word faithfulness to preserve it. He Who of it, is still profitable for doctrine, for cannot lie promises to preserve His reproof, for correction, for instruction in Word; He promises to do so in that righteousness: hence, it is also very Word. ‘All Scripture is breathed out inspired still. Despite its being copied by God.’ ‘Every word of God is pure.’ As by men, despite mistakes and errors Isaiah 59.21 tells us, God’s inspired having been introduced into some of words, all of them, shall be preserved the copies, yet, in the good Providence in the line of the true Church, for ever. of God by the Holy Spirit, the true Church has always been able to recover the original readings, so that We must believe that God we still have the inspired Word of God, preserves His Word, by His Spirit, infallible and inerrant. in the line of the true Church.
There may be spelling or stylistic *Isaiah 59.20–21 ‘And the Redeemer differences in some of the words or shall come to Zion, and unto them that their forms in the present manuscripts, turn from transgression in Jacob, saith but the essential words, in all their the LORD. As for me, this is my meanings, are still there—the inspired, covenant with them, saith the LORD; My inerrant words of God. The Holy Spirit, spirit that is upon thee, and my words in the Church, has helped the true which I have put in thy mouth, shall not Church always to recover and maintain depart out of thy mouth, nor out of the the true reading (Isaiah 59.21). mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the And how pure are the Words of God? LORD, from henceforth and for ever.’ Totally pure. ‘Every word of God is pure’, says Proverbs 30.5. ‘Every word The Lord says, ‘this is my covenant of God is pure: he is a shield unto with them’. With whom? With those them that put their trust in him’. Every that ‘turn from transgression in Jacob’. word of God is pure. It is pure still. It is These would be those who know pure, by the good Providence of God, ‘repentance unto life’— that saving preserving the inspired Word of God, work of the blessed Holy Ghost—by for the man of God, so that he need the Holy Spirit, convincing them of sin, not have recourse to any other work— righteousness, and judgment, and
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savingly illuminating their minds with Moses sprinkled both the book and the the knowledge of the blessed Redeemer people. Why? Because this who has come for them. With these, foreshadowed how that the blood of and these alone, God makes His Christ would be sprinkled on both the covenant. He sends the Redeemer to people of God and upon the very words Zion, for them, and for them alone. of God that God would use to keep them. In other words, Christ purchased And what is this covenant with them? both His people and the words of God The covenant is, that the spirit that is by His precious blood. When the blood upon them, and the words that are in of Christ ceases to be efficacious, then their mouth, shall not depart out of the people of God can be lost. When their mouth, nor out of the mouth of the blood of Christ is no longer living their seed, nor their seed’s seed. For and warm, then the purity of God’s how long? ‘For ever.’ words will be lost.
The Lord makes a covenant with His No, this can never be! Whatever the Zion, with those that turn from blood of Christ touches, it purchases. transgression in Jacob. His Spirit shall The blood of Christ has purchased the not depart from them; neither will His purity of all the words of God in all ages, Words. God will preserve all His words for you, for me, if we will but believe it. for them; ‘every word of God is pure’. Why? So that He may be a shield to Now, with whom is this promise made? His saints, even by His Word. God will With those that turn from transgression keep all His Word, the Scriptures of our in Jacob, and with their seed, and their salvation, inspired. Why? So that the seed’s seed, even for ever. The Spirit man of God may be perfect, so that he will continue with them. The efficacy of may be complete, so that he may be the blood of Christ will continue with throughly furnished unto every good work. them. By the covenant of this blood, and the workings of the Holy Spirit, this Indeed, this very promise is because of true Church will be able to discern the the Redeemer, spoken of in Isaiah words of God in all ages; and by the 59.20, Who is Christ Jesus our Lord, good Providence of God all His words the Desire of all nations, that One who will remain with them. comes to Zion. Because of Him, God makes this wonderful covenant. And thus, we should be looking to the Indeed, we see in Hebrews 9.19 that original language texts that have been Moses sprinkled not only all the used by the historic true Church. articles of the tabernacle and the people, but yes, even the very book of the Law, the Word of God, with the What we must look for in a blood. Hebrews 9.19 says, ‘For when textual critic Moses had spoken every precept to all the people according to the law, he When we would evaluate the work of a took the blood of calves and of goats, textual critic—one who would compile with water, and scarlet wool, and a text of the original languages for the hyssop, and sprinkled both the book, Bible—we must look for a man who and all the people’. believes the things which we have just
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discussed. He must believe that the books, going back to the earliest of Bible is the Word of God, because times, attribute the authorship of the ‘every word of God is pure’. He must Gospels to Matthew, Mark, Luke, and believe that God has promised to John, as did all the Church Fathers preserve that Word pure, in every age. going back to the earliest ages of the He must also believe that God will do Church. (For more detail on the this in the line of the true Church. variations that exist in the headings, and yet how they all attribute authorship to the men, the author An examination of Dr Kurt refers the reader to F.H.A. Scrivener’s Aland’s views on the excellent work A Plain Introduction to inspiration of the Bible the Criticism of the New Testament,1.65–71.)4 Thus, there really It can be rather difficult to find anything is no manuscript or patristic evidence that openly displays Dr Aland’s views whatever, other than mere conjecture, concerning the inspiration, inerrancy that could merit Aland’s questioning and infallibility of the Scriptures. However, who authored them. But there are three little-known works of his unquestionably, a man who doubts the that are most revealing, two relatively canonicity of several books of the early works, written in 1961 and 1962, Bible—specifically, 2 Peter, James, 1 and one later work, in 1985. and 2 John, and Jude—cannot at all believe in Bible inerrancy. How can the We address first the two earlier works. Bible be infallible, if it has several One is entitled ‘The Problem of books in it that do not belong there? Anonymity and Pseudonymity in Christian Literature of the First Two It may be asked, “But The Problem of Centuries’, written in 1961.2 In that the New Testament Canon was written booklet, Dr Aland denies the apostolic in 1962. Did Dr Aland ever renounce authorship of the Four Gospels, the these views? And similarly with ‘The Catholic Epistles, the Pastoral Epistles, Problem of Anonymity and and Hebrews. The other work is Pseudonymity’. That was written in entitled The Problem of the New 1961. Did Aland renounce its views?” Testament Canon, written in 1962.3 In this work, Dr Aland expresses his No, he did not. Indeed, he had ample doubts as to the canonicity of several opportunity to renounce these views in New Testament books. his much later book entitled A History of Christianity, published in German in Now, we must interject the following. 1980 and in English in 1985.5 In this With respect to the apostolic book, Aland discusses his theories authorship of the Four Gospels, these concerning the origins and the books in their titles begin ‘The Gospel evolution of the New Testament text, according to Matthew’ or ‘The Gospel including the settling of the Canon and according to Mark’, and so on. Though the apostolic authorship of the some may question whether the titles Gospels, the Catholic Epistles, and are inspired per se, yet we cannot deny Hebrews. Yet he says nothing in that that the titles of all the complete Greek work to renounce his former views. To manuscripts of the New Testament the contrary, he cautiously confirms
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them, even adding shockingly disdainful, books that should be included in the higher critical views of the Catholic New Testament. Dr Aland is in this Epistles—James, Jude, 1 and 2 Peter, pamphlet raising a question of whether and 1, 2, and 3 John. We will discuss new books not included in the Bible what he says in A History of Christianity ought to be included, and also of toward the end of this paper. whether books now included should be excluded. In the conclusion of his Denying the canonicity of certain books booklet, he does not advocate the of the Bible is certainly the more inclusion of any new books, but he blatant of his errors. For that indeed is seriously advocates that we consider a denial of the verbal plenary dropping 2 Peter, Hebrews, Revelation, inspiration of Scripture itself. For that Jude, and 2 and 3 John. reason, we shall begin by addressing Dr Aland’s work concerning the Canon. Says Dr Aland, pages 24–25: After that, we shall address what he says in ‘The Problem of Anonymity and In spite of all the imperfections Pseudonymity in Christian Literature of and uncertainties which surround the First Two Centuries’. Next, we shall the formation of the Canon, we address what he says in A History of must express our belief that the Christianity. Finally, at the end of this decision of the early Church paper, we shall evaluate the validity of cannot be bettered by any Dr Aland’s work, in the light of extension. It cannot be said of a Scripture, specifically, Isaiah 59.20–21. single writing preserved to us from the early period of the We proceed now to examine The Church outside the New Problem of the New Testament Canon. Testament that it could properly be added to-day to the Canon: a The Problem of the New revision of the New Testament Testament Canon Canon would be possible only by the suppression of what was then At the beginning of this work, Kurt pronounced canonical, not by Aland writes the following: ‘This extending the Canon in any brochure embodies the text of a lecture direction of our choosing. written for the Second International [emphasis added] Congress on New Testament Studies which met at Christ Church, Oxford, in In other words, he poses himself a September 1961’.6 The pamphlet, conservative by saying somewhat then, is a lecture that Dr Aland ‘cautiously’ that we ought not to delivered to a worldwide convention of adopt any new books. However, says New Testament scholars. he, we may well considering rejecting some books. He later expresses his Just the title of the work is enough to view that the Epistles of Ignatius raise eyebrows. The Problem of the surpass 2 and 3 John, Jude, and even New Testament Canon? What ‘problem’? 2 Peter, thus implying, on pages 26–27, that 2 and 3 John, Jude, and 2 Peter For the reader not acquainted with the are candidates for being dropped. term, ‘Canon’ means the listing of He says:
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The only group among the The orthodox view of the Apostolic Fathers which, by their content and spiritual authority, formulation of the Canon tower far above the average, are the Epistles of Ignatius. Certainly The orthodox view of the formulation of they cannot bear comparison with the Canon is wonderfully summarised the Pauline Epistles, nor even in Dr Edward Freer Hills’s famous book, with 1 Peter and 1 John. But The King James Version Defended. Says Jude, 2 and 3 John, for example, Dr Hills: even 2 Peter, are clearly After the New Testament books surpassed by them. [emphasis had been written, the next step in added] the divine program for the New Testament Scriptures was the He elsewhere expresses his doubts as gathering of these individual to the real canonicity of Hebrews and books into one New Testament Revelation (pages 10–13) because of Canon that they might take their their relatively late acceptance—the place beside the books of the Old Eastern Church accepting Hebrews, Testament Canon as the and the Western Church accepting concluding portion of God’s holy Revelation—though Athanasius Word. Let us now consider how accepted both. Says Dr Aland: this was accomplished under the guidance of the Holy Spirit.7 The fifth stage of development [emphasis added] lasts right through the third and into the beginning of the fourth Dr Hills then goes on to explain how all centuries…with respect to the books of the New Testament were Hebrews and the Apocalypse, the gathered and accepted by AD 200, East and the West go separate except for 2 and 3 John, 2 Peter, ways: the Eastern Church Hebrews and Revelation. But then he recognizes Hebrews, and rejects shows how that, by the 4th century, the Apocalypse, while the also these books were universally Western does the exact reverse accepted and questioned by very few; and, indeed, each area with and thus the Canon was established, astonishing unanimity. [p. 10] settled, and recognised, once for all.
Dr Aland then, on page 30, refers to Notice, too, that Hills specifically Luther’s sad questioning of the books mentions the role of the Holy Spirit in of Hebrews, James, and Revelation, guiding the Church infallibly, over time, thus implying that a review ought to be to these conclusions. made by modern ecumenical councils as to whether these books ought not to And so, the orthodox view is that the be scrapped, too. Canon of the New Testament was fully settled by the 4th century, never to be Before we continue further, we must questioned again. Yes, there was a consider for a moment, ‘What is the period of some flux, though most of orthodox view of the Canon?’ the books were unanimously accepted by the end of the second century AD.
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To some degree, the Roman However, we may immediately come to persecutions and the martyrdoms of a conclusion. Dr Aland does not believe many thousands of saints no doubt in the inspiration or infallibility of limited the Church’s ability to review Scripture. How so? Well, if one believes the books thoroughly, as well as that there are whole books in the Bible limiting her ability to gather into that do not belong there, then the Bible ecumenical (i.e., ‘universal orthodox’) must be full of uninspired words, synods to come to a full, universal inasmuch as there may be whole acceptance of the Canonical books. books in it that are uninspired, and However, the Holy Spirit gradually which, in fact, should be deleted. worked in the true Church so that, by the fourth century AD, acceptance of Moreover, if indeed the Bible has our present Canon was universal, not uninspired books in it, then the Holy to be disputed again. Spirit must not have been the author of them, nor of the Bible as a whole; and Indeed, the Canon must have been therefore there could also be historical settled. Why? Because, unless the and doctrinal errors in the Bible. If in books of the Bible are known, how can particular the Catholic Epistles were we even know what the Word of God is not written by the men who claim to be which we are to believe, and what words writing them, then the Bible is indeed are indeed the infallible and inerrant full of historical errors. Yet this is words of God, which God intends to precisely what Dr Aland will affirm, as keep pure in all ages? And if we cannot we shall see, in ‘The Problem of discern finally what constitute the real Anonymity and Pseudonymity’ and in books of the Bible, how then can God’s A History of Christianity. covenant with His true Church be fulfilled (Isaiah 59.20–21)? But the Bible itself confutes Dr Aland. Kurt Aland is not wiser than the Bible. The Bible says of itself that ‘every word Conclusions to be drawn from of God is pure’, that ‘all Scripture is Aland’s comments thus far breathed out by God’, that God, in fact, would preserve it in every generation, for Dr Aland does not agree with orthodox ever—that He would keep His blessed doctrine as to the New Testament Holy Spirit and His words in the true Canon which is so plainly set forth in Church, with those who turn from all the Church confessions of the transgression in Jacob. ‘My spirit that is Reformation, especially the upon thee, and my words which I have Westminster Confession, chapter one, put in thy mouth, shall not depart out of article eight. No, Dr Aland opines that thy mouth, nor out of the mouth of thy there were numerous problems in the seed, nor out of the mouth of thy seed’s way that the Church gathered the seed, saith the LORD, from henceforth books; that, in fact, the Church even and for ever’ (Isaiah 59.21). Therefore, gathered correct books, but for the the Holy Spirit with the true Church wrong reasons—reasons which are would enable true believers, and not unscientific and therefore patently heretics, to discern the true words of false. We shall discuss these opinions God in every age, from amongst the in greater detail in just a moment. multitude of copies which they possessed.
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In short, Dr Aland does not believe the Church was working with Bible to be the Word of God. inadequate standards of Accordingly, the promise of keeping discrimination. In view of this, God’s words is not with him. Why? the actual result of the Canon Because he is not of the true Church; can only astonish the observer he is not one who ‘turns from again and again. It remains transgression in Jacob’. To the inexplicable if, behind the contrary, he is an unbelieving sceptic. human activity and the Nor is Dr Aland a divinely-appointed questionable standards of men, steward or guardian of the holy Word of one does not presuppose the truth. We must rather fear that he is control of the providentia Dei, likely to be an agent of the devil to the working of the Holy Spirit… corrupt it. ‘He that is not with me is [p. 14, emphasis added] against me’ (Matthew 12.30). However, this is not an infallible working, according to Dr Aland, in that Other grave errors in Aland’s he believes that very possibly, several work The Problem of the New books should be deleted from the Testament Canon Canon!
We have mentioned already, in passing, Now, what are the ‘grave scientific how Dr Aland asserts in his pamphlet errors in external standards’ which that, in some cases, the early Church the early Church Fathers committed? Fathers came to choose the right books but on ‘erroneous premises’. For one, says Dr Aland, the Church Fathers were mistaken about the Says Dr Aland: apostolic authorship of some of the books. Says he, the Epistles of It cannot be gainsaid that the Ignatius were not included in the external standards which the Canon because they were not early Church applied in written by an apostle. But Jude and canonizing the New Testament certain books were admitted into Scriptures are, when looked at the Canon, because ‘supposedly’ from the viewpoint of modern they were written by an apostle, scientific knowledge, insufficient when, in fact, they really were not. and frequently even wrong. The And thus, he argues for considering views accepted by the present- deleting them. day New Testament critics on matters of authorship or date of Says Dr Aland: the New Testament Scriptures are, in many cases, different from …[S]imply because of this those held in the early Church… obvious lack of apostolicity no [p. 14, emphasis added] one even thought of accepting the Epistles of Ignatius into the [I]t is clear as the noonday that Canon, whereas the Epistle of even in the previous age of the Jude (and others), because of Church [the third century] the the declaration of authorship
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which concealed the real authors, etc.) represents a later situation, presupposed an stage… [p. 19, emphasis added] apostolic author, hence, as its contents caused no scruples, it So, Dr Aland posits, at first there existed was allowed to make its way into within the Church the letters of Paul, the pale of the canonical books. and the ipsissima verba of Jesus (the [p. 27, emphasis added] ‘very words’ of Jesus Himself). After this evolved a single Gospel from which the Obviously, with the words ‘which Four Gospels and even the apocryphal concealed the real situation’, Aland gospels emerged. (And in the next work flatly denies that the Apostle Jude is of his which we shall review, ‘The the real author of the book of Jude. Problem of Anonymity and Pseudonymity’, With the words ‘others,’ he refers at we shall see that he flatly denies that least also to 2 and 3 John, and the Gospels of Matthew, Mark, and Luke 2 Peter, which he had just said (in the were written by those men, and he same paragraph) ‘were surpassed’ by expresses his doubt that the Gospel of the Epistles of Ignatius. John was written by John.)
So, Dr Aland denies that 2 and 3 John, The titles aside, the Pauline and Jude, and 2 Peter were really written by Catholic Epistles, and the Gospel of those men. John, are quite specific as to who wrote them by the opening statements Similarly, Dr Aland hints at his belief made within the Epistles themselves. that the Four Gospels, noble as he Though there is some variation in the considers them to be, were nonetheless exact wording of the headings in the not written by the Apostles to whom Synoptic Gospels, yet they all agree they were ascribed. He states that, in with all the Church Fathers as to who reality, those Gospels were compiled wrote them. (As we’ve mentioned, from a previous Gospel, and then, these Scrivener’s Plain Introduction explains four new versions were ‘distinguished some of these variations.) There really from each other by the names of is no reason why we should doubt the authors’, hinting that the books were authorship of the Synoptic Gospels; not really written by those men. there is no manuscript or patristic evidence to the contrary. Much more is We now quote Dr Aland again. the case with the Catholic Epistles, the Epistles of Paul, and the Gospel of It is certain that in many John. The internal evidence of the communities there were, besides books themselves makes it beyond one or more of the four Gospels, doubt who the authors are. If we can also apocryphal gospels in use, doubt who wrote the Gospel of John sometimes even in official use. and the Catholic Epistles, when the The starting point must, however, books themselves tell us who wrote generally have lain with one them, we may also doubt many of the Gospel, which was the Gospel; the facts and doctrines within those books! use of several Gospels together (only now are they distinguished And so, we find in Dr Aland a from each other by the names of scepticism approaching that of
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Pontius Pilate, who said, ‘What is threatenings, and embracing the truth?’ He clearly doubts the Bible to promises of God for this life, and be the Word of God. that which is to come. But the principal acts of saving faith are, Belief in the Bible’s being the Word of accepting, receiving, and resting God is an essential ingredient of upon Christ alone for justification, saving faith. Some might say, ‘But we sanctification, and eternal life, by are only required to believe that Jesus virtue of the covenant of grace. died for our sins, and that God raised Jesus from the dead’. But where does ‘The Christian believeth to be true this belief come from? ‘Faith cometh by whatsoever is revealed in the Word, for hearing, and hearing by the word of the authority of God Himself speaking God’ (Romans 10.17). Yes, if we therein.’ Yes, ‘the principal acts of confess with our mouths the Lord saving faith are accepting, receiving, and Jesus, and believe in our hearts that resting upon Christ alone for God raised Him from the dead, we justification, sanctification, and eternal indeed shall be saved: but whence life’, but also, the true Christian must cometh this faith? By hearing. By believe ‘to be true whatsoever is hearing what? The Word of God. Not revealed in the Word’. He must receive only that: when we savingly hear the the Word of God as it is: not the word of Word of God, we must know it to be men, but the Word of God. It necessarily the Word of God—thence, inspired and follows, then, that the true believer inerrant. ‘For this cause also thank we believes the Bible is the infallible, God without ceasing, because, when ye inerrant Word of God. Dr Aland, with his received the word of God which ye denials that certain books belong in the heard of us, ye received it not as the Bible, clearly does not believe this. word of men, but as it is in truth, the word of God, which effectually worketh Dr Aland, with his unbelief and also in you that believe,’ Paul says of blasphemous accusations of errors in the Thessalonians in 1 Thessalonians the Word of God, clearly manifests 2.13. We must not only hear the Word himself not to be of the line of the true of God, we must receive it as being the Church, of those who ‘turn from Word of God, and not of men. transgression in Jacob’, of those who ‘have the Spirit of God in their mouths’, Accordingly, the Westminster by drinking Him in with an upright faith Confession of Faith is most correct in Christ the Redeemer. And so, such a when it says, in Chapter XIV, Article II, man cannot, according to the Bible, the following words: have either the covenant of grace nor the grace in his soul to discern the By this faith, a Christian believeth Words of God. to be true whatsoever is revealed in the Word, for the authority of God himself speaking therein; and Dr Aland’s influence on the acteth differently, upon that which New International Version each particular passage thereof containeth; yielding obedience to Dr Aland’s pernicious views of the the commands, trembling at the unreliability of our Bibles in the original
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manuscripts is profoundly seen in the text we find the following footnote on NIV Bible. The same hand that would page 355: excise whole books of the Bible from our Canon would also excise many, 12 7:53-8:11 {A} omit 7:53-8:11 many texts. (see p 413) p66, 75 ℵ Avid BCvid…
For this reason, in the earlier editions To explain the above footnote briefly, of the NIV we find statements like this what Dr Aland is saying is, ‘The following one which is printed at the beginning of early texts omit John 7.53–8.11, and we John 8: give those readings an {A} reading’. (He refuses even to consider evaluating The earliest and most reliable the other reading, which he considers manuscripts and other ancient spurious.) The {A} means, ‘We believe witnesses do not have this to be the true reading, with John 7:53–8:11.8 virtually absolute certainty’. Aland then lists p66 and p75, two early papyrus These words echo Dr Aland’s words in manuscripts found in upper Egypt by his magnus opus entitled The Text of Martin Bodmer—in the same area the New Testament, written in where the infamous Gnostic library of collaboration with his wife Barbara, and the Nag Hammadi cave was translated into English by Erroll F. discovered. (Upper Egypt was infested Rhodes.9 In that work, page 232, we with Gnostics.) Aland then also lists ℵ find the following explanation for the or Sinaiticus, a manuscript so called use of brackets in the footnotes of the because it was discovered by UBS and Nestle-Aland Greek texts: Constantin von Tischendorf (a textual critic who also was a heretic) ‘on a Words enclosed in single shelf’, unused, in a monastery in brackets [ ] have only a dubious Mount Sinai. Aland proceeds to list ‘A’, claim to authenticity as part of which is Codex Alexandrinus, a the original New Testament manuscript that Theodore Beza of the writings. A text enclosed in Reformation in Geneva had, but which double brackets [[ ]] is clearly not he rejected along with the rest of the part of the original text; e.g., Reformers, because of that however early the tradition of the manuscript’s many historical and pericope of the Woman Taken in grammatical errors. Aland then also Adultery [in John 7:53–8:11]may lists ‘B,’ which is Codex Vaticanus, be, it is certain that these verses which was for centuries in the Vatican, did not form a part of the original and which was known of by Erasmus, text of the gospel of John when it the compiler of the first versions of was first circulated in the Church. Textus Receptus. Erasmus rejected [emphasis added] Vaticanus out of hand as corrupt.11 After ‘B’, Dr Aland lists ‘C’, which is How does Dr Aland come to this Codex Ephraemi Syri Rescriptus, so conclusion? We may see from his called because it also contains a Greek notes on John 7.53–8.11, found in the translation of thirty-eight sermons by first edition of the United Bible an early Church Father named Ephraem Societies’ Greek text (1966).10 In this of Syria. This manuscript is similar to
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Vaticanus and Sinaiticus. After these, from Egypt should be looked at Aland lists a number of manuscripts askance—because of the known that follow in the textual tradition of contamination they had from heretics of these aforecited ones. the time—exceeds the scope of this paper. However, suffice it to say we To summarise then: the texts on which should not find it surprising that a man Dr Aland relies were rejected by the who himself does not believe in the historic Church because of their known inerrancy and infallibility of Scripture poor quality (high number of spelling should himself choose manuscripts and historical errors), or their known from areas where heretics were known parentage from texts that had been to have the ascendancy, as his basis corrupted by heretics (as were the so- for excising passages from the Bible called Alexandrian texts, which came that were long recognised by the true from upper Egypt, where the Gnostic historic Church. John 7.53–8.11 was errorists proliferated). These texts, indeed recognised by the historic rejected by the historic Church, are the Church for ages, it being included in the ones that Dr Aland relies upon. vast majority of the extant Greek manuscripts and being included also in Also, Dr Aland himself admits that he the common Received Text which was systematically rejected all texts of the used by the Reformers. The same hand Byzantine tradition—the tradition from that would delete inspired books from which Textus Receptus arose. On page our New Testament Canon, will also xvii of the ‘Introduction’ to the UBS text delete Providentially Preserved texts! of 1966, we find the following note: We now proceed to examine Dr Aland’s The following minuscules, 1961 work entitled ‘The Problem of selected after a critical Anonymity and Pseudonymity in examination of more than one Christian Literature of the First Two thousand manuscripts, have been Centuries’. This little article may be cited systematically because they found in The Authorship and Integrity of exhibit a significant degree of the New Testament: some recent independence from the so-called studies by Kurt Aland, et al, published Byzantine manuscript tradition. by S.P.C.K. in 1965. (The article [emphasis added] originally was published in the Journal of Theological Studies, N.S., Vol. XII, Pt. I, In other words, all minuscule (small- April, 1961.) letter) Greek manuscripts that had any marks of being in the Byzantine tradition were intentionally omitted ‘The Problem of Anonymity and from consideration. And yet, all these Pseudonymity in Christian manuscripts, which comprise the Literature of the First Two overwhelming majority of the Greek Centuries’ manuscripts in existence, contain John 7.53–8.11. In this work, Dr Aland draws conclusions as to the original A thorough examination of why the authorship of several New Testament ‘variant manuscripts’ primarily taken books, based on his studies of certain
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early Egyptian papyri and upon his three Synoptic Gospels (Matthew, inferences which he draws from the Mark, and Luke) differ from each genuine problems of the authorship of other on a number of particulars. certain patristic and apocryphal works. Another reason for these (There were indeed many spurious differences is that each of these works of that period that claimed to inspired evangelists wrote from have been written by the apostles. his own point of view and However, Aland infers from this that according to his own literary plan. also certain books of the New But these differences are not Testament were not written by the men contradictions. By faith we know whose names appear in the titles, but that the Holy Spirit does not rather, they were written by men using contradict Himself and that if at pseudonyms.) But before we proceed any point we are unable to to Dr Aland’s views, let us look at the harmonize the several Gospel orthodox view of the authorship of the narratives with each other it is Four Gospels, from Edward Hills’s because some fact has escaped famous book, Believing Bible Study, us or has not been revealed.12 published by Christian Research Press in 1967. On page 34 of that book, In addition to those deeds and Dr Hills correctly states: words of Jesus which all the Apostles were able to remember When the time approached, in and which formed the substance the plan of God, for the oral of the oral Gospel and of Matthew, Gospel to be set down in writing, Mark, and Luke, the first three Matthew, an Apostle, and Mark written Gospels, there were and Luke, followers and deeper elements in the teaching companions of the Apostles, were of our Lord which were retained inspired by the Holy Spirit to mainly in the sensitive mind of perform the task. The Gospel John, ‘the disciple whom Jesus which these three evangelists loved.’ For many years the Apostle wrote down was the same oral John meditated privately on these Gospel which had been preached sublime discourses of the Saviour. everywhere, and was expressed Finally, in his old age he was in the same familiar words. This, inspired by the Holy Spirit to add we may well believe, is why the his Gospel to the other three…13 written Gospels of Matthew, Mark, and Luke agree together so Dr Hills proceeds on page 35 to specify closely in wording and in subject how likewise the Catholic Epistles, and matter. At the same time, all the epistles of Paul, were then however, there were differences. written by the very apostles whose Matthew wrote down the Gospel names appear in those inspired books. as he remembered it. Those other Apostles from whom Mark We have seen how Dr Hills asserts (and and Luke received their rightly so) that the authors of the Four information remembered the Gospels were indeed those whose Gospel in a somewhat different names appear in the titles of those way. This is one reason why the inspired books. And what does Dr Hills
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say of those who say otherwise? Let us the Spirit of truth, is come, he will see how he addresses the notion that guide you into all truth’. The Spirit of the Apostle John was not the author of God is a Spirit of truth, who only leads the Gospel of John, from The King James his disciples into the truth. This was Version Defended, pages 69–70 (again, especially so with the inspired apostles published by Christian Research Press). and evangelists who penned the books of the New Testament. The Spirit of The most common hypothesis, God would never inspire a man to sign however, among naturalistic critics or inscribe a book with a pseudonym. is that the Gospel of John was Nor would the Spirit of God, who written not by the Apostle John promised to remain with the true but by another John called the Church for ever, allow the Church to Elder John, who lived at Ephesus corrupt the words of God, so that they at the end of the first century A. D. should ascribe a book to a false and who also wrote the Epistles author. Rather, Isaiah 59.21 tells us of John. This would make the that the Spirit of God, and God’s words, Gospel of John a forgery, since it would remain with His true Church, for claims to have been written by the ever. Accordingly, the true Church would disciple whom Jesus loved not willingly contaminate the text; and (John 21:24), that intimate any unintentional corruptions, by the follower who beheld Christ’s glory Holy Spirit working in Christ’s Church (John 1:14), who leaned on his would also be found out and purged. bosom (John 13:23), and who viewed with wondering eye the But what does Kurt Aland say on this blood and water flowing down matter? We proceed by examining from his riven side (John 19:35).14 ‘The Problem of Anonymity and [emphasis added] Pseudonymity in Christian Literature of the First Two Centuries’. In other words, anyone who would say that the Gospel of John was not written by the Apostle John, would make that Kurt Aland on the authorship inspired book a forgery, given the of the Four Gospels internal claims to the contrary. On page 5 of this work, Dr Aland says And indeed it would be. If this author the following: were to write this present work, and then subscribe with Edward Hills’s Let us start with anonymous name, would it not be a forgery? It literature. In my opinion, it is would: a most dishonourable and beyond doubt that all the gospels unethical forgery at that! were published anonymously. Our present opinion about their We may not believe that the Holy Spirit authors dates from information is the author of lies. No, the Spirit of which derives from the time of God is emphatically the Spirit of truth: Papias or later. Not only the four John 14.17, John 15.26, John 16.13, canonical ones, but also the other and 1 John 4.6. Indeed, John 16.13 gospels of the earlier period were specifically tells us, ‘Howbeit when he, not thought of as ‘the gospel of
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Mark,’ ‘the gospel of Matthew,’ 4. It only follows from this line of and so on, but, in their original thinking that Dr Aland believes that home, as ‘the gospel.’ The more the historic Church corrupted the the individual gospels won Four Gospels, by adding their titles common acknowledgement, and to them. Even though the titles vary the more numerous they were in in their wording, from manuscript to any one place, the more it proved manuscript, yet they all attribute necessary to differentiate between their authorship to the same men. them (or to combine them into, for Yet Aland says that these were not instance, a Diatessaron, as did the men who wrote these works. Tatian). All the titles and subscriptions in the gospel Let us now examine Dr Aland’s claims. manuscripts are of a later period. In the first place, we must take And it is no evidence against this exception to his irreverence in referring that Papyrus Bodmer II (around 200) to the Gospels as ‘gospels’, with a has the inscription: ⑀␣␥␥⑀ lower case g. But in the second place, ␣␣␣. It belongs to the we must scrutinise his claim that none time after Papias, when not only of the early manuscripts had their titles were the gospels fully distinguished, in them. but also certain traditions had achieved their developed form. On what ground does Aland base his [emphasis added] claim? Well, prior to Papias, who lived in the second century AD and likely To summarise what Dr Aland has said, died before AD 150, ‘there were no we may say: titles in the manuscripts of that period’. Keep in mind that Papias, 1. He claims that all four according to church history, was an ‘gospels’ [sic] were anonymous, actual hearer of the Apostle John and as such, their true authors himself. Most accounts consider him to can never be known. have been born before Polycarp, which would have been before AD 67, 2. He says that certain early according to most accounts. This manuscripts of the New means Dr Aland is considering Testament did not have the titles Scripture manuscripts that were written we have today in them, and that well before 200. Oh? How many therefore, none of the manuscripts do we have extant from manuscripts of those early before AD 150? times did. Using Dr Aland’s own listing of texts in 3. He claims that ‘certain UBS 1966, there may be three traditions’ arose in the Church manuscripts extant from Papias’s time: later, and these were used, out of p46, p66 and p67. And even these expediency, to differentiate each manuscripts UBS 1966 dates at of the ‘gospels’ from one around AD 200, after Papias. Three another, as, in time, they were manuscripts: do these represent a spread out of their original statistically significant sampling of the localities. manuscripts of the period? (We must
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note that even p66 has for its title ‘The manuscripts in the Christian world at Gospel according to John’, as Aland the time, because, indeed, there were has already admitted. p66 is the same well over a million, or perhaps, millions, manuscript as Bodmer Papyrus II.) of Christians. It is not at all responsible to make conclusions from such a Suppose you were a heart patient. statistically insignificant sampling as Would you want to take a newly three manuscripts out of tens of patented heart medicine that had been thousands. tested using only three people? Or suppose you were a businessman. Nor is it advisable to base our Would you want to predict marketing conclusions upon how certain very trends for your new product, based on early Church Fathers may have referred a survey of three people? to the Gospels. Again, we have very few writings of any Church Fathers I think not. Then why should standards from that early period: only three or for research studies be lower for four, in fact. examining texts of the Holy Writ? So Dr Aland’s assertion that ‘none of Also to be considered is this fact: all the early manuscripts of the period had three of the above-mentioned the titles and subscriptions in them’ is manuscripts are from the same untenable. He cannot prove this. Three locale—upper Egypt, not far from the manuscripts and three or four early Nag Hammadi cavern—where a Gnostic Church Fathers prove nothing, library was uncovered. Certainly, we especially when one of the three would not want to take a new heart earliest manuscripts, a copy of the medicine, if we were a heart patient, Gospel of John, indeed has the title that had only been tested on three ‘The Gospel according to John’ in it. members of the same family! Why, no! They may have dramatically different Moreover, with respect to the earliest genetics than we have. We may suffer Church Fathers—the so called harmful side effects that they wouldn’t ‘Apostolic Fathers’—none of them deny because of their genetic makeup. that the Four Gospels were written by Matthew, Mark, Luke, or John. Rather, So also with the three manuscripts the writings we have of these simply under consideration. They all came don’t reference the Four Gospels. from a certain ‘family’. They all came Three of the early Fathers to which from Upper Egypt, an area known to be Aland refers are Clement of Rome, heavily infested with Gnostics and Ignatius of Antioch, and Polycarp of Gnostic literature. And we know from Smyrna. In the only written work we the early Church Fathers that heretics have of Polycarp, Polycarp liberally of that period, especially the Gnostics, quotes from the Epistle of Paul to the hewed and hacked the Scriptures. One Philippians, but he does not cite the only need read Irenaeus and Tertullian Four Gospels. Ignatius mainly appeals for confirmation of this. to the authority of the local bishops. Clement mainly appeals to the Old Moreover, there would unquestionably Testament and to natural reasoning. have been tens of thousands of However, we only have a total of about
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eleven works from these men, plus two Dr Aland’s claim that the or three anonymous works like The Shepherd of Hermas and the Epistle to Catholic and Pastoral Epistles Diognetus. were written by pseudonymous authors examined Moreover, beginning with Papias, a little after AD 100, and especially with On page 4 of ‘Anonymity and Irenaeus, at around AD 180 (Adversus Pseudonymity’, Dr Aland says: Haereses III,1.1), we find all the early Fathers saying, to the man, that the To the category of pseudonymous Four Gospels were indeed written by writings I would like to ascribe: the men whose names appear in the the Pastorals, 1 and 2 Peter, titles of those books. James, Jude, possibly Hebrews, 2 and 3 John, possibly the gospel Though the titles themselves vary in of John, the Didache, and the their words, particularly in Matthew, non-anonymous New Testament Mark, and Luke, yet they all apocrypha. Whether or not we unanimously agree as to whom the have to assign the epistles to the authors are. There is really no Colossians and to the Ephesians manuscript or patristic evidence that to this category is controversial. warrants Dr Aland’s overturning the longstanding, generally held view. (A ‘pseudonymous’ writing would be one that was written by an author who As we proved from Dr Hills, to claim was using a false name, a name that that the Gospel of John was written was not his own. Aland is here claiming by another would make that work a that the authors of the Pastorals, 1 and forgery. This is especially so with the 2 Peter, James, Jude, 2 and 3 John and Gospel of John, which supplies possibly Hebrews, were not written by considerable internal evidence as to the apostles whose names appear in its author. Its author, as Hills notes, the titles of the books, nor by the men was one who was present with the professing to have written them in the Lord at the Last Supper, who was an opening verses, but that these epistles eyewitness of the Lord’s sufferings on were rather written by other men, who the cross, and who was present when feigned being those other men.) the Lord manifested himself to the apostles when they had been fishing, On page 6 he continues his discourse in John 21. Yet, as we shall see, on pseudonymous writings. In this Aland will later specifically claim in section, he explains his hypothesis as his History of Christianity that the to why these writings came to be. He Gospel of John was not written by the says that the writer, an anonymous Apostle John. writer, was ‘under the power of the Spirit’, and because of this, it could be But now we proceed to examine said that it was not he, but Christ and Dr Aland’s claims that the Pastoral the apostles preaching through him. Epistles and the Catholic Epistles were Thus, Aland opines, it was actually written under ‘pseudonyms’. legitimate for the man, a non-apostle, to subscribe an apostle’s name to his
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work. He begins by explaining his the prophet and his human theory for the origin of the Didache, a affairs. But when he spoke with spurious work. He then applies that inspired utterance it was not he theory also to the Pastorals and that was heard but the Lord or 2 Peter, and even opines that this the apostles or the Holy Spirit… theory may also apply to the author of [emphasis added] the ‘gospel’ of John. Now before we proceed, let us Here are Dr Aland’s words: summarise what Aland is saying here. He is saying that the writer of the Let us now come to the group of Didache, and others like him, were men pseudonymous writings. It will be known to all—but when they spoke as suitable to begin with the most prophets, under divine inspiration, it extreme example, the Didache, was no longer they that spoke, but the for it does not claim the Lord or the apostles through them. authorship of one apostle, but of This then, in Aland’s strange view, the whole assembly of apostles justified and vindicated their signing and of the Lord himself… Neither the document with the name of one of the locality nor the exact date (we the apostles, or of all the apostles, or take the date to be about 110) of even of the Lord Himself. the genesis of the Didache is important in this regard; not even Of course, this is not at all the doctrine the form of its text in detail or its of Scripture, because all acknowledge possibly different forms. The the epistles of Paul to Corinth, Galatia heart of the matter is the claim and Rome to have been epistles of the writing and its acceptance actually written by him. In each of in the Church as an authoritative those epistles, Paul specifically says document… The only conceivable that it is he, and not some other hypothesis is that the author of apostle, who is writing. Paul would the writing introduced it [the never sign one of his epistles with Didache] first into his own Peter’s name, or with the name of any congregation, probably by reading other apostle. No, he specifically it in the service of worship. warned the disciples not to be deceived Indeed, the congregation knew by epistles as though by him. that its address was written by its elder. But when he claimed his In 2 Thessalonians 2.1–2, Paul work to be the message of the specifically warns the disciples: ‘Now Lord through the apostles, and we beseech you, brethren, by the when his own congregation, and coming of our Lord Jesus Christ, and by the neighboring congregation our gathering together unto him, that ye acknowledged this to be valid, be not soon shaken in mind, or be they did this only because it was troubled, neither by spirit, nor by word, but the written version of what nor by letter as from us, as that the day hitherto had been orally delivered of Christ is at hand’. in any congregational meeting; a prophet got up and preached the Again, Paul always certified his own word of the Lord. Everyone knew authorship of his epistles, with remarks
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as these: 1 Corinthians 16.21 ‘The reading. The Holy Spirit of God would salutation of me Paul with mine own never inspire a man to forge the hand’; or, again, Colossians 4.18 ‘The signature of another to his own salutation by the hand of me Paul. document; neither would he ‘inspire’ a Remember my bonds. Grace be with man to feign being another famous you. Amen’. It is commonly understood man while writing a text. that Paul personally handwrote that salutation into the epistle, that its Of course, it was the Church’s readers could then ascertain Paul’s discerning that the Didache had not own personal handwriting. Of course, been written by an apostle that caused when the amanuensis of the epistle them to reject it from the Canon. also personally carried the epistle to the congregation to whom it was But Aland does not acknowledge this, written, he also would confirm that Paul because he does not know ‘the indeed had written those words, and scriptures, neither the power of God’ that Paul indeed had dictated the (Mark 12.24). He continues on page 8: entire epistle. When the pseudonymous writings In summary, then, Paul always certified of the New Testament claimed the that the letters he was sending were authorship of the most prominent indeed by him, and by no forger. He did apostles only, this was not a this by writing a personal handwritten skillful trick of the so-called fakers, salutation in the letters, in the in order to guarantee the highest presence of those eyewitnesses who possible reputation and the widest would bring the letter to the church to possible circulation for their work, which it was written. In all cases, but the logical conclusion of the eyewitnesses of Paul’s writing the letter presupposition that the Spirit were the ones who delivered it. himself was the author of the work. [emphasis added] Indeed, Paul’s hearers would have been looking for such confirmations, given Notice carefully the words ‘when the that Paul had specifically warned his pseudonymous writings of the New hearers not to be deceived by ‘letter as Testament claimed the authorship of from us’ (2 Thessalonians 2.2)—Paul’s the most prominent apostles’. What he salutation with his own hand was ‘the is saying here is that there are books token in every epistle’ (3.17). in our New Testament which were written by pseudonymous authors, Nor can we accept Aland’s view that a writers forging the name of an apostle man’s being inspired by the Spirit as being the author of the work. Aland would justify his signing another man’s proceeds to state openly that the name to his inspired document; not at Pastorals and 2 Peter were all. Paul did not do this, and he was pseudonymous works. certainly under the inspiration of the Spirit. The Spirit is a Spirit of truth, who So, he says on page 9: guides Christian believers into the knowledge of the truth, including who It is much more difficult to wrote the epistle that they were answer some other questions
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which may be illustrated by the except perhaps the second and Pastorals and 2 Peter. Let us third epistles of John—obviously remember the hypothesis we do not bear the name of an proposed above: viz. a writer, apostle without reason. The being nothing but the tool of the unknown men by whom they were Holy Spirit, on this account claims composed, not only believed the authorship of an apostle for themselves to be under the sign his writings. Is it conceivable that of the Holy Spirit; they really such a writer extends the were. [emphasis added] identification so far that he even furnishes data on the concrete In other words, it was the Spirit of God situation as is done in the that inspired the unknown writers of Pastorals, or that, like the writer the Pastorals and of 2 Peter to add of 2 Peter, he can casually use factual details to heighten the illusion references from 1 Peter?… But that it was really indeed Paul and Peter the information about the sojourn who had penned these works! And of the various coworkers in the why? Because they believed fourth chapter of 2 Timothy, the themselves to be under the sign of the first trial of Paul, the instructions Spirit, and they were! This makes the for the addresses, as well as the Holy Spirit of God a lying Spirit. What a end of the epistle to Titus to wicked blasphemy! evince such a thorough knowledge, such a stimulated We see that Dr Aland not only denied perspective, and such a the inspiration, inerrancy, and reconstruction of Paul’s affairs, infallibility of Scripture in his early that we cannot avoid assuming works, he also held to very dangerous an intended forgery errors concerning the Holy Spirit and [sic]…[emphasis added] His work.
So here we have it. Dr Aland declares But now we proceed to examine that the Pastorals and 2 Peter are Aland’s later work, published in 1980 pseudonymous. Not only that, the in German and in 1985 in English: writers went to extravagant lengths to A History of Christianity. Certainly if supply details to make themselves Dr Aland had come to a better mind, he appear actually to be Peter or Paul! And should have done so by then. not only that: ‘We cannot avoid assuming an intended forgery’, he says. A History of Christianity by In the rest of the document, Dr Aland Kurt Aland nowhere negates these statements as to these epistles being intended This book was published in German forgeries, as not really being what he within the last fourteen years of Dr intended to say! Quite to the contrary, Aland’s life. It was published in English he concludes the document by saying, in 1985, just nine years before his decease. Although he modifies his We must not forget that all of grounds for his views in maybe one or these pseudonymous writings— two minor points, yet we find him,
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overall, holding tenaciously to the views It [using inappropriate criteria] formerly expressed. began in the time of Orthodoxy, repeated itself in a new way in We shall discuss what he says in the nineteenth century, and A History of Christianity with regard to continues to our own day: the two points in particular: 1) the ‘genuineness’ of the canonicity of the Catholic Epistles, and statements—the authority of the 2) the apostolic authorship of the Four New Testament—had as its Gospels, the Pastoral and Catholic presupposition the fact that her Epistles, and even some of the letters apostles and eyewitnesses were of Paul. speaking. [p. 105, emphasis added] First, with respect to the canonicity of the Catholic Epistles, though, in this Aland proceeds in the next work Aland does not advocate outright sentences openly to sneer at such a considering their deletion from the suggestion: Canon, as he openly did before in The Problem of the New Testament Canon, As soon as critical scholarship yet he more openly expresses his proved that this or that New relative disdain for them. Testament writing could not have been written by an apostle, the authority of its author collapsed Aland’s contempt for the along with it; and with the Catholic Epistles authority of the author, the authority of the New Testament Before we proceed directly to Aland’s writing collapsed along with it; remarks on the Catholic Epistles, we and with the authority of the New lead into it with his comments on the Testament writing collapsed the apostolic authorship of New Testament authority of the Church… Of books in general, and whether he even course, the genuine foundation of deems that relevant or not. He says: faith was not disturbed, but only a false foundation—nevertheless, a We need only observe the course false foundation which the of church history during the last Church had proposed as the centuries where we will find with genuine one… [emphasis added] clarity the devastating consequences that result from Aland goes on to assert what he sees using such inappropriate criteria. as the folly of assuming the apostolic [p. 105] authorship of the New Testament writings by attempting to prove its Now before we proceed, we must ask absurdity from the Catholic Epistles. what ‘inappropriate criteria’ are they to Says he: which Aland refers? Why, it’s the apostolic authorship of the books of If the catholic epistles were really the New Testament! We see this in written by the apostles whose what follows in the next sentences, names they bear and by people where he says: who were closest to Jesus (by
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…Dr Kurt Aland, Textual Critic
James, the brother of the Lord; by is the same Kurt Aland of 1961 and Jude, James’s brother; by the 1962, only worse. prince of the apostles, Peter; by John, the son of Zebedee; if the Certainly Aland’s entirely subjective Gospel of John was really written condemnation of the Catholic Epistles by the beloved disciple of Jesus), reveals him for what he is: a German then the real question arises: was higher critic. He is a higher critic who there really a Jesus? Can Jesus uses subjective reasoning to adduce, really have lived, if the writings of in his opinion, how the text was his closest companions are filled created and transmitted. Specifically, with so little of his reality? The he makes subjective assessments of catholic epistles, for example, those Epistles, to adduce that they have so little in them of the could not have been written by the reality of the historical Jesus and eyewitnesses of the Lord, because his power, that it suffices for they demonstrate so little of the James, for example, to mention historic Christ and His power. Accordingly, only Christ’s name in passing… he infers they were not written by those eyewitnesses, but by other men When we observe this—assuming who forged the names of the apostles that the writings about which we to their texts. Clearly, in A History of are speaking really come from Christianity Aland still holds to his their alleged authors—it almost blasphemous notions which he then appears as if Jesus were a expressed in his earlier work, ‘The mere phantom and that the real Problem of Anonymity and Pseudonymity’: theological power lay not with that men, under the power of some him, but with the apostles and ‘spirit’, forged the names of apostles with the earthly church…’ to their works because they were [p. 106, emphasis added] speaking as the apostles did (though not in their original power and To the writer of this tract, the experimental knowledge). foolishness of these statements almost equals the wickedness of their We have already seen that Aland blasphemies. The epistles of Peter doubts the apostolic authorship of the paint Christ as a mere phantom? The Gospel of John in the passage quoted life of Christ expressed in the precepts above. He was so bold as to say: ‘(…if of James had to have been written by a the Gospel of John was really written by man who really didn’t know Christ at the beloved disciple of Jesus), then the all? These statements are not only real question arises: was there really a wicked; they are downright strange. Jesus?’ It is astounding to this author that Dr Aland can even dare to state How can a man who holds the inspired that the Gospel of John paints the Catholic Epistles in such contempt, historical Christ as a mere phantom, making such derogatory statements as but he is bold and shameless to do so, these, really believe that they are indeed is he not? But now, we briefly consider the inspired, inerrant Word of God, that remarks proving his scepticism with merit a place in the inspired Canon? He regards to the apostolic authorship of simply cannot. The Kurt Aland of 1985 all the Gospels.
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The Doctrinal Views of…
In the passage below, Aland condemns Despite all the lack of principles, two notions. He condemns the higher despite all the arbitrariness, critical notion that the Four Gospels despite all the errors—what the were written in the second century. But church has received in the New on the other hand, he condemns the Testament stands on an notion that the Four Gospels were incomparably higher level than all indeed written by the four evangelists the other early Christian whose names appear in the titles of literature. None of the writings of those books. Says he: the Apostolic Fathers can even remotely compare with those of Thus Mark’s Gospel was written the New Testament…’ shortly before the year 70, and [pp. 113–114, emphasis added] Matthew’s Gospel not too long afterward. Luke’s Gospel So, even though in Dr Aland’s opinion originated shortly before 80 the Catholic Epistles are rather poor— (prudent scholarship will not they depict a phantom Christ and are allow us to date it very much obviously the work of men who did not later), and John’s Gospel belongs know the reality and power of the to the time around A.D. 90–95. historical Christ—yet their work still The late dating of these Gospels somehow excels the Apostolic Fathers far into the second century including Ignatius. Perhaps he thought (which used to be considered up- that he might appease us by these to-date and by which people comforting remarks. judged a theologian’s ‘scholarship,’ just as people on Elsewhere in the work, Aland questions the other side measured a the Pauline authorship of Ephesians— theologian’s piety by whether he but we defer further consideration of held the names ascribed to the this work. It is abundantly clear Dr Aland individual’s writings as really was not of the true Church, nor in the ‘genuine’) has become obsolete, line of the true Church. Hence, and we hope will not return. according to Isaiah 59.20–21, he is [p. 99, emphasis added] not one of those by whom the true words of God should be preserved. So we see that Dr Aland rejects out-of- hand the authorship of the Four Gospels by Matthew, Mark, Luke, and Conclusions John, with even greater vehemence than he had in 1962. Dr Aland has exercised a very powerful and dangerous influence upon the Only in one respect does Aland seem textual views of our modern Bible to have mitigated his contempt for the translators. He clearly does not believe Catholic Epistles. Previously, in The the Bible to be the Word of God. Problem of the New Testament Canon, Believing the Bible to be the Word of he had said that the Epistles of God is plainly the foundation of saving Ignatius excelled them. However, in faith. Faith comes by hearing, A History of Christianity, he revises his Romans 10.17 tells us; but this views to the following: hearing is by the Word of God. Paul’s
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…Dr Kurt Aland, Textual Critic
first epistle to the Thessalonians 2.13 which I have put in thy mouth, shall not specifically tells us that those who depart out of thy mouth, nor out of the believe did not receive the Word of God mouth of thy seed, nor out of the as if it were the word of men, but as mouth of thy seed’s seed, saith the the Word of God. ‘For this cause also LORD, from henceforth and for ever.’ thank we God without ceasing, because, when ye received the word of We grant that there are good men and God which ye heard of us, ye received it women who mistakenly have embraced not as the word of men, but as it is in the ‘new scholarship’ and the newer truth, the word of God, which effectually translations based upon Greek texts worketh also in you that believe.’ By the compiled by men like Dr Aland. (The phrase ‘you that believe’, Paul clearly textual critics of the modern Greek text shows that he means that all believers, who preceded Dr Aland were of a like along with the Thessalonians, are of bent, but reviewing all their doctrinal such a mind. Accordingly, anyone who views is beyond the scope of this does not believe the Bible to be the paper.) But to such good men and Word of God is not a true believer. women, men and women who actually do believe in the inerrancy and Being as Dr Aland was not a true infallibility of God’s words, yet who have believer in any sense, we cannot deem embraced the Nestle-Aland text, we him to be of the line of the true Church would beseech them to consider their by which the true readings of Scripture ways. Is it wise to put one’s stock in would be preserved. such an important matter as to what really comprises the Word of God, into We need to be grounded in a theology the hands of a serious errorist like Dr of the Scriptures which is grounded in Aland? Does not God’s Word and its the Scripture itself. And what saith the doctrine concerning its own inspiration Scripture? and transmission in every jot and tittle, and that, through the true Church, that *2 Timothy 3.16-17 ‘All scripture is Church that ‘turns from transgression’, given by inspiration of God, and is make it altogether unfitting for an profitable for doctrine, for reproof, for unbeliever to edit its sacred texts? correction, for instruction in What saith the Scripture? righteousness: that the man of God may be perfect, throughly furnished ‘And the Redeemer shall come to Zion, unto all good works.’ and unto them that turn from transgression in Jacob, saith the LORD. *Proverbs 30.5 ‘Every word of God is As for me, this is my covenant with pure: he is a shield unto them that put them’ (emphasis added). With whom is their trust in him.’ this gracious and glorious covenant? And what are its provisions? *Isaiah 59.20–21 ‘And the Redeemer shall come to Zion, and unto them that The covenant is with them that ‘turn turn from transgression in Jacob, saith from transgression’. It is with those the LORD. As for me, this is my who know saving repentance unto life. covenant with them, saith the LORD; My Granted, good men of the past appear spirit that is upon thee, and my words at times to have cited a poor version of
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The Doctrinal Views of Dr Kurt Aland, Textual Critic
a text—if indeed their own works were 5. Kurt Aland, A History of Christianity, 2 vols. copied correctly! But the true Church at Philadelphia, PA, USA: Fortress Press, 1985. large nonetheless recovered the better 6. Aland, Problem of the New Testament Canon, reading. To that Church, and to its p. v. Providentially Preserved text, we ought to, and indeed must, look. 7. Edward Freer Hills, The King James Version Defended (Des Moines, IA, USA: The Christian Research Press, 1984), pp. 104–5. We need to stay with the versions of the Bible translated from the historic 8. Holy Bible: New International Version (East texts of the true Church—the Textus Brunswick, NJ, USA: International Bible Society, Receptus in the Greek for the New 1986), p. 83. Testament and the Hebrew Masoretic 9. Kurt and Barbara Aland, The Text of the New Text for the Old. The translators of our Testament, Erroll F. Rhodes, trans., 2nd ed. Grand Authorised Version were Bible-believing Rapids, MI, USA: William B. Eerdmans men, under the covenant of God. Let us Publishing Co., 1995. stay with the ancient landmarks, with 10. Greek New Testament, 1st ed. Stuttgart, the tried and faithful work of the Germany: Wurtemburg Bible Societies,1966. This translators of the Authorised Version. footnote was retained in the second edition (1968), changed in the third (1975) to indicate *Jeremiah 6.16 ‘Thus saith the LORD, that the passage should be included, and Stand ye in the ways, and see, and ask changed in the fourth (1993) to again indicate for the old paths, where is the good omission. way, and walk therein, and ye shall find 11. Erasmus no doubt was aware of the Vatican rest for your souls.’ manuscript perhaps as early as 1521. His familiarity is more fully seen in his 1533 correspondence with Sepulveda regarding the Endnotes differences between Vaticanus and Erasmus’s 1. Michael Marlowe, ‘Bibliography of Textual Greek texts, and the prior’s similarity to the text of Criticism’, www.bible-researcher.com/bib-a.html, the Latin Vulgate. Yet Erasmus chose not to accessed 27 February 2007. correct his Greek text to reflect those differences. It is thought by many that Erasmus found 2. Kurt Aland, ‘The Problem of Anonymity and Vaticanus to be inferior to the Greek manuscripts Pseudonymity in Christian Literature of the First on which he built his texts—and perhaps a Two Centuries’, The Authorship and Integrity of corruption of the Greek text—and thus chose not the New Testament: some recent studies by to use it. Kurt Aland, et al. London, England: SPCK, 1965. 12. Edward Hills, Believing Bible Study (Des 3. Kurt Aland, The Problem of the New Testament Moines, IA, USA: The Christian Research Press, Canon. London, England: A. R. Mowbray & Co., 1967), p. 34. 1962. 13. Ibid. 4. F. H. A. Scrivener, Plain Introduction to the Criticism of the New Testament, 2 vols. Eugene, 14. Hills, The King James Version Defended, OR, USA: Wipf and Stock Publishers, 1997. pp. 69–70.
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The aims of the Society
G To publish and distribute the Holy Scriptures throughout the world in many languages. G To promote Bible translations which are accurate and trustworthy, conforming to the Hebrew Masoretic Text of the Old Testament, and the Greek Textus Receptus of the New Testament, upon which texts the English Authorised Version is based. G To be instrumental in bringing light and life, through the Gospel of Christ, to those who are lost in sin and in the darkness of false religion and unbelief. G To uphold the doctrines of reformed Christianity, bearing witness to the equal and eternal deity of God the Father, God the Son and God the Holy Spirit, One God in three Persons. G To uphold the Bible as the inspired, inerrant Word of God. G For the Glory of God and the increase of His Kingdom through the circulation of Protestant or uncorrupted versions of the Word of God.
For introductory literature and catalogue please write to the Society at the address below.
Product Code: A122 Trinitarian Bible Society ISBN 978 1 86228 344 2 Tyndale House, Dorset Road, London, SW19 3NN, England e-mail: [email protected] www.trinitarianbiblesociety.org 9 781862 283442