Mark,

As I'm sure you are aware, there are two issues involved in this, and it is often hard to distinguish the emphasis of arguments because everything is intertwined together.

When the Southern Convocation approved the translation update for the Authorized Version back in the late 19th century, they set down certain rules. Wescott and Hort brought forward that work but upon an entirely different Greek text in contradiction to the rules - so this is passed off as an update to the translation, when it is really the introduction of an entirely different text and hypothesis. In turn, various textual hypothesis and critical opinions have erupted into a debate in the public life of the Church.

Unfortunately, this is just the way we have to deal with this today. Translation after Translation has concealed within its pages an evolving and hypothetical textual standard, and as Elder Rafalsky noted, they introduce issues to the weak that can be very damaging. There is a certain lack of pastoral concern and shepherding in the introduction of this debate into the public life of the Church that I find quite disturbing. With the tender minds under your care, I do think you need to be sensitive to these issues within finding a solution to deal with the very real problems you are facing.

There is, however, inherit within this Protestant Bible both a theological and sociological issue as a unitary foundation for both theology and society as it affects those in English common law countries that I place considerable weight upon as it doesn't exist in an isolated ecclesiastical context.

I am not so dogmatic that I do not recognize the educational problems of our modern youth and the disabilities they are suffering, though, and willingly concede leeway in teaching and private studies upon other versions; in contrast I'm very dogmatic on the public use of the Authorized Version. And I'm very concerned about the Apostolic witness of the Church and it's public confession of faith both confessionally and legally. But that is not say that liberty of conscience no longer exists where effective tools can not be used to build up the Kingdom of God.

I say this just to address some of your comments, because if you are reading me, it is important to distinguish my emphasis on the peace, purity and good order of Christ's Church in an expansive sense that I argue within a defense of the Authorized Version as the established Bible; hence, that should not be interpreted to mean that I am not sensitive to the real issues that you are bringing up.

Cordially In Christ,

Thomas

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Thomas Weddle
Member, Covenant Reformed Presbyterian Church
Evansville, Indiana