Is propositional truth now passé?

I overheard this excellent thought on the preaching of propositional truth from Richard Phillips (here).

“It strikes me that one reason for the attacks on the “propositional” nature of biblical revelation is that academia has subtly changed our attitudes about receiving it. The quote Derek provided assumes that those who emphasize propositional truth think of themselves as scientists who coldly sift through evidence. But, biblically, the prophetic and apostolic idea is that of court testimony. (The “shaliach” background for apostleship especially supports this.) God has given “expert” testimony, with unimpeachable qualifications to support what he says. Our role is not to “study” the evidence the way a scientist does, but to respond faithfully to what we have heard. When we realize that we, not the evidence, are the ones on trial, then we may rightly emphasize the propositional content of what God has revealed in His Word.”

One response to this post.

  1. Phillips exposes here the true heart of today’s downgrade. Here’s how academia is able to “subtly change our attitude about receiving [truth]”…

    1) Secular scholarship weighs in on biblical literature –
    2) Their arguments are assumed “relevant” by the unsuspecting masses given their credentialed background in history, culture, linguistics, and/or sociology –
    3) Christian scholarship presupposes the supernatural origin and divinely-unlocked character of biblical propositions –
    4) A clash of scholarly conclusions arises –
    5) Secular scholars find supernaturalistic presuppositions embedded in the arguments of Christian scholarship –
    6) Such presuppositions are labeled “unscholarly” because they cannot be harmonized with the secularist’s presuppositional naturalism (falsely called “objective literary science”) –
    7) The Christian scholar exposes the anti-supernaturalism bias, and demonstrates how secular scholarship is embedded with what scripture calls “suppressing the truth” –
    8) Secular scholarship gains ground because their arguments are attractive to a fallen mind, namely self-promotion, intellectual pride, and knowledge-driven condescension –
    9) The masses (Christian and non) are swayed by the inclusive truth-propositions of secular scholarship rather than the inherently authoritative exclusivity of biblical conclusions –
    10) Unanswered questions within Christian scholarship are used by secular academia as further proof of philosophical incoherence –
    11) The apparently esoteric nature of philosophical questions plays to man’s sinful desire to fit God’s unfathomable character into a finite framework –
    12) Secular scholarship uses philosophical questions to undermine the supernatural dynamic of Christian Bible study –
    13) Christian scholars maintain that one must be given access to truth by the Spirit of truth in order to understand it –
    14) Secular scholarship rejects such a notion out-of-hand, claiming that true literary scholarship cannot abide “mystical” introductions –
    15) Christian scholars are marginalized and no longer invited to join the academic interplay –
    16) Christian scholars become fearful that exclusion will lead to no voice at all –
    17) Original arguments are reexamined with a new tolerance for the work of those outside of the Spirit –
    18) Common ground is found at a literary level, opening the door for fresh mutual respectability among Christian and secular scholars –
    19) Christian scholars claim new ground gained in the debate (also called “outreach”) –
    20) Secular scholars begin making terminological concessions so as to absorb their dissidents –
    21) Christians and pagans are happy to find their respective leaders offering a unified front against all that is wrong with the world –
    22) Those who resist such new ideas are now labeled “unscholarly” by both Christian and non-Christian scholars –
    23) God begins to fashion a new crop of faithful workers who will better discern the subtleties.

    And so it goes…

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