Thoughts on the New Legacy Standard Bible Project, Ephesians 2:8-9, and Then Phone Calls

And greetings. Welcome to The Dividing Line. Yes, we're back again. I'm sorry. Four times this week. It's like, I don't have anything else to be doing. Well, actually I do. But as I mentioned yesterday, flying up to Las Vegas.

Hope so. They've already moved my flight back an hour. Which is why we moved this back an hour, because I don't have to be there as early. I hope the flight makes it. There's a lot of flight cancellations, and I fully understand why.

I mean, duh. Um, everything is grinding to a, a slow halt. Um, everybody's, I mean, um, anyways, I'm not going to get into the depressing stuff today, but, uh, we are definitely, um, face planting into a, uh, global depression and, um, I'm not getting into that either.

Um, so here we are, and, um, I am not going to continue, uh, listening to the, um, Wilson, Ken Wilson debate right now. Uh, people need a break from that. Um, we, that, that doesn't mean there hasn't been lots of ongoing stuff.

I spent an hour and a half today tracking down a single footnote, single footnote. Um, and I am now in contact with others who have been looking at this book longer than I have, who are going, have you seen this?

Have you seen this? Check this out, check this page out. He says it's here. It's not there. It says the opposite. Um, we're finding serious issues, serious, serious issues. Um, I've been looking at the dissertation and sometimes you just, you'll just read a paragraph and go, what?

And it's, it's not. I mean, I'm used to reading very dense scholarly stuff on topics that are, I mean, if, if you've, if you're reading anything on CBGM, you know, uh, so there's one thing where you can tell that a point is being made.

Then there are other stuff where you just go, this just looks like it's sort of cobbled together and it really isn't making a point. So when I get into that, but I do want to say, uh, that for me anyways, there are positives to be taken away from this.

I mean, it's always enjoyable. Uh, I know that for example, when I first started really, really dealing with Roman Catholicism, um, that greatly enhanced my study of church history and you're digging deeper and deeper, you'd be challenged on stuff and get deeper and deeper.

And, um, so for example, I now know, uh, much more about, um, such issues as Manichaeism than I did before. Um, much more about the nature of determinism amongst the Stoics and others than I did before.

Um, that's helped, that helps a lot to clarify things, clarify your thinking, go deeper on things. Um, early church fathers would believe faith was a gift of God. Um, which Augustine didn't invent, um, stuff like that.

So you, you get a lot, you get a lot, well, at least I try to get a lot out of this kind of a study. I hope that you will, as we continue it, uh, as well, speaking of which, um, let me at least get to the one thing that I was specifically going to be talking about.

We may open the phones. I'll see here in a minute. Um, I saw it just like you all did. Um, last night, uh, the posting of the video from John McArthur announcing that the Masters University and Seminary, um, are, have been obviously talking with the Lachman Foundation.

And here's why, uh, here's, I don't know if, have, I don't think, I, I don't think you've even seen this. I think, have you seen this? This is my Jeffrey Rice post-Denver flux rebind of a brand new recently printed 1977 new American standard.

Okay.

Um, I went with a brown and orange. I've got the orange, uh, on the inside and, uh, and stuff. And what I discovered was, see, I have a 1977 large print NASB that Jeffrey did for me in a beautiful turquoise.

And it is a Bible that I've had since probably 1980 something. I think it dates in the front. I forget when it was, but that the 77 NASB was the Bible that was the most popular, uh, for a long, long time.

That was, that was what John MacArthur was using. Um, you know, from probably 77 onward. And then of course it was revised in 1995, the 1995 edition. A lot of people now have that, obviously. I always liked the thicker, shorter, but still incredibly readable, uh, 77 large print that I had.

So that one's bound in, in turquoise, but then I happened to stumble across this publisher, um, AMG publishers, Chattanooga that are still printing today, the 1977. So I bought one, had it sent to Jeffrey and he did this.

And I've been noticing that a lot more of his rebinds recently, cause I follow him on Facebook and Twitter. Have this non foil, uh, embossing. The imprinting there's no foil in it. There's no gold in it.

It's just the leather itself. You know, I'm noticing more and more Bibles are looking, looking this way. So what? Stamped.

Yeah.

Just straight stamp without foil. Right. So I've got solo scripture on the front with the Cairo and then solo gratia, solo fide, solo Christus, and solo Deo Gloria. I'm so thankful that Jeffrey knows the proper forms of those, those Latin phrases, cause there are, he's got it.

He's got it tattooed on his brain, probably somebody else too, but tattooed on his brain because he's, um, he's just heard it so many times now. Uh, and done it so many times. Um, but man, I can't tell you how many times I see, especially, uh, solus Christus, uh, messed up, uh, sola Christa or something, you know, anyway.

So anyhow, so I got this just recently and love it. And I love the 77 NASB because it, um, well, I memorized a lot out of that. Uh, I started memorizing with King James and then they switched over the NASB and that was the 77.

And in fact, here's, here's one of the, this was, uh, anyone remember the open Bible?

Yeah. Yeah.

Open Bible NASB, uh, says the word of God. This was one of them that I used for a long time, right there. Uh, for, especially memorization stuff.

Um, folks, he's just got Bibles laying all over the room. I mean, it's just, they're everywhere.

Yeah, I do. I do.

And that's okay. That's a good thing. I got a 1550 Stephanos over there.

What do you want?

The open expanded was what I was using when we first met.

You didn't have like a, a, uh, some type of charismatic crazy Bible. I was using the open expanded, but you were charismatic, crazy.

I was a TBN or yes.

Yes.

Yes.

Oh, believe me.

I remember.

Yeah.

I'm I, I remember the first time you walked up to me and who was with you, what you were wearing. The maroon members only jacket member. Yes. Uh-huh. Yeah. Yeah. And you had a wild look to the eye.

Oh yeah. Oh yeah.

I was like, gotta watch this one. Gotta watch this one. This could, this, this could be bad. Anyway, uh, how'd we get on that? Anyway, so 95 NESB comes up. And, uh, right after that, I became involved with it because my King James only book and defending the textual basis and stuff like that.

Uh, so I had some involvement there for six, seven, eight years, something like that, uh, and then that sort of ended. And most people know that there is a 2020 edition coming out. Now I have been sent some review chapters to look at, and I simply haven't had the time.

Um, I I've got, I've got too much on my plate. I've got too much on my plate. There are, there are, there are so many things I want to do. Uh, do programs on, do teaching on, do debates on, and there's just, there's, there's not enough time today, uh, to get it all done.

Um, so I haven't had a chance to look at it, but those who have, have felt that for some reason, the 2020 is going to go a direction that old time fans of the NESB don't want it to go. So I knew that, um, you know, the preacher's Bible, it came out year before last, I think, or maybe the year before that I remember now at, um, which I do not have, I was offered one, but I said, I, there's, there's no reason I use almost exclusively electronic and I've got these beautiful, uh, Jeffrey Rice things, there's no reason to do that.

Um, but, uh, steadfast Bibles, which puts that out. I learned, I forget when, within the past year has an agreement with Lockman that they are going to be able to continue to produce a 1995, even once the 2020 comes out, they don't have to switch over, which I found interesting.

Then last evening, uh, John MacArthur announces on his video from deep in the bunker of master seminary, wherever it is, um, that there is, they have signed the contracts, done whatever they need to do with Lockman to where they are going to produce the legacy standard Bible.

LSB sounds like a landing craft, uh, in world war II, uh, the LSB legacy standard Bible, which is somewhat of a revision of the NASB now given, you know, I don't know how long this has been going on. This has been going on for years and years and years.

Okay. But if this is a fairly recent thing, this cannot be that much of a revision because to do a revision where you're literally retranslating, um, and applying standards of how to deal with prepositions and, and it's complicated.

It's a huge, huge task. It's massive. And so I'm thinking this is going to be the 1995 NASB with some upgrades, but pretty much still the same translation. And Dr. MacArthur mentioned two of the upgrades.

The first was the rendering of the Greek term doulos, which is translated as servant or slave. Because it can mean either servant or slave. I mean, there, there's, there's, uh, lexical information, manuscripts, written works, contemporaneous to the New Testament that utilize doulos of either one, so you could have a servant who was not technically a slave who was a doulos, or you could have a slave who was a doulos.

I mean, that's. Well, evidently, uh, the LSB, Legacy Standard Version, Bible, Bible, um, is going to consistently render doulos in the New Testament as slave rather than servant, uh, I don't have a proverbial horse in this race, a dog in this race, whatever, um, I'm, I'm, I'm hesitant to say that you should just always render one particular word in a particular fashion.

I mean, aren't there some places where a servant would, would fit better?

I don't know.

Maybe it's just simply that in our modern day, you're not supposed to use the other word at all. We're supposed to sort of wipe out history and forget that slavery has been a part of human experience from the beginning.

Um, and maybe that's what it's about. I don't know, but doulos is going to be rendered as slave, a slave of Jesus Christ rather than servant of Jesus Christ. Um, but then the other thing that I've been on for a long time is instead of using the standard LORD with small caps in the Old Testament, uh, this version will use the Tetragrammaton, Yahweh.

Uh, I assume spelled Y-A-H-W-E-H. Now, of course, there are lots of folks out there who have their own little particular theories about the divine name and how it should be pronounced. And of course the Jews find it offensive if you do pronounce it, but that's a tradition that developed after the days of Jesus.

Um, and it's a longstanding tradition. That's why we have Lord, that represents Adonai, uh, in, in the Hebrew, which isn't, it's the vowel pointing Adonai underneath the Tetragrammaton. We've talked about this before.

Now I've adopted very often on this program in reading the scriptures, uh, from the pulpit. I will render L-O-R-D in the Old Testament, uh, when it's the Tetragrammaton as Yahweh. Uh, it's God's covenant name.

I think it's, I think that's a definite improvement. Um, I've never understood why we utilize the Lord convention. Um, and so I certainly have no problems with that at all. And if anything, it might make it even clearer when you have Old Testament passages that are being cited in the New Testament where Jesus is being identified as Yahweh.

Um, I think it'd be great if there would be notes identifying each one of those and notice that Jesus is here, identified with words originally about Yahweh. Um, I think that's great. I think that's super.

I don't know what other, other changes. I, I sent a note through a friend, didn't hear back yet. Um, I would love to know if they are updating to the Nessieal in 28, or if even better than that, they are utilizing the ECM, the Additio Critico Mayor, uh, because Acts has already been done for that.

And I would highly recommend that they do so. Not that much of, I mean, uh, less than what, uh, well, less than a hundred major places between Acts and, uh, the general epistles where there'd be a difference between the Nessieal and, uh, 27th and what, uh, uh, what would be in the ECM, but I think it'd be a good idea.

Haven't heard back what the textual foundation for the, uh, for the New Testament is, but we'll, we'll let you know. Um, this sort of introduces an odd situation where you have a single translation that is now dividing out into various, um, utilizations.

I mean, you got us old folks with our 77s, um, and then you've got the 95s. There's plenty of them running around and then you're going to have the 2020. And then you're going to have the legacy standard Bible.

Um, that's going to have, you know, it could have, uh, a really broad appeal. I, I don't know who's going to own the copyright on it, but if masters is given the freedom to really roll with this thing and to put it into study Bibles and into electronic versions and everything else, then they should just copy what Crossway has done because Crossway Crossway killed the NASB because Crossway out-marketed Lachman 47 ,000 to one.

And because when I, you know, when I first started in seminary, the NASB had, had the field ESV comes along and man, they just, they got into people's hands and they, they just let people use it and do stuff with it and drove the NSB right out of the field, uh, as far as popularity sales, that type of stuff goes.

So if they have the freedom to do so, man, I would, I wonder what could be done with it. Um, it could go, it could go a long way because the do last thing I'm non committal on, but the, uh, Yahweh thing in the old Testament, I think is a great.

Idea.

And, um, there are some other things that might suggest along the way, but it's too late for that, I'm sure. Um, but, um, still fascinating, uh, fascinating stuff going on there. So I said, I'd mentioned that.

And so you might want to be keeping an eye out for that. Uh, this could keep Jeffrey busy for a while because, you know, everybody who has their NASBs wants to get their legacy standard Bibles and, uh, and, uh, send them off to Jeffrey to get the fancy dancy stuff, fancy dance cover.

Um, but, uh, we'll see, but that'll be, that'll be interesting. Now, one little thing that I have, uh, um, been looking at and would remind you of, um, let's go ahead and open the phones. 877 -753 -3341.

We only have 40 minutes left in the program today.

I would like to add folks, I just now found out. So when you call me up and you ask, when is James going to open the phones? I just now found out. So that's, that's how this works. Just letting you know.

Yep.

That's how we do it. I don't, um, I imagine there's a lot of webcasts and podcasts and stuff where there's like a schedule and we're going to do this amount of time and they sit around and meetings and do this, that.

We do not do that. We, we do not possess the capacities and abilities, um, to organize ourselves in this fashion. I just come running in here and go, what are we going to do today? And, um, there you go.

Um, real quick. Um, I was directed by a Lutheran gentleman that I've been talking to on Facebook. Who has been spending a couple of months, uh, taking apart the Ken Wilson stuff in certain areas, not in other areas as much.

But in certain areas, sending me all sorts of documentation and sources. And look, this says it's supposed to be on this page. It's not on that page. And look at this, the page actually says the opposite of what's being said and, and all the rest of this kind of stuff.

And, uh, um, so one of the articles that he sent was really, really useful. Uh, I found very, very helpful. Uh, it was from the Australian edition of the Gospel Coalition from 2017. September 13th, 2017.

And if you look it up, please remember that we Americans are weird and we're backwards, uh, because the date is 13 slash 09 slash 2017. That's the logical way of writing dates. We do it illogically. Uh, 13 is the day, nine is the month, 2017 is the year.

Day, month, year. That makes sense. We do month, day, year, which does not make any sense at all, but that's what we're used to doing. And so people get lost and confused. Um, and I'm not sure how to pronounce Matthew Oliphy's name.

It's O-L-L-I-F-F-E, Oliphy sounds close. Um, but it's a, it's titled, is faith the gift of God? Reading Ephesians 2, 8 through 10 with the ancients. And, um, what was really interesting is you have a quotation from Abraham Kuyper.

Uh, well, let me just read before I get to the quotation. First, classical Greek literature, the Septuagint and the New Testament provide evidence that this, and I'm referring to, for by grace you've been saved through faith and that not of yourselves that is the gift of God.

So you're probably aware of the fact that in the Greek language, tuta, which is translated this, that in this context would be, and that not of yourselves, that tuta is neuter and neuter. Um, there is nothing neuter in the preceding section, the preceding phrase.

And so people have said, well, it can't refer to faith, but it can't refer to grace and you have been saved is masculine. It's a participle. So there's nothing in the preceding section that is neuter.

And I have explained this in light of the fact that the neuter can be taken to wrap up an entire preceding clause. So I understand that everything, grace, salvation, and faith is encompassed within the, that not of yourselves is the gift of God, not as a result of works.

So no one may boast because if you insert mankind into the grace, into the salvation, into the faith, then he's going to boast. And so to remove all ground of boasting, uh, Paul says, not of yourselves is the gift of God, not as a result of works that no one may boast.

For we are his workmanship, not he has provided for us. Paul wasn't a provisionist. It says, I say he has provided the possibility that we then, uh, can synergistically cooperate with him to bring about, uh, our salvation.

We are his workmanship created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. And so, uh, probably one of the most, uh, balanced sections of scripture, uh, on this particular subject.

And what was interesting is, uh, this article says first classical Greek literature, the Septuagint and the New Testament provide evidence that this can indeed refer to faith. There are 15 certain or highly probable examples of this rule.

10, the classical literature, four in the Septuagint and one in the Greek New Testament. Second, many ancient exegetes take it that way as Abraham Kuyper observes nearly all the church fathers judged that the words, it is a gift of God refer to faith.

This was the exegesis of those that spoke the Greek language and were familiar with the peculiar Greek construction. Now, isn't it interesting that as we have, we're listening to the, um, interview between Leighton Flowers and, uh, Ken Wilson, maybe we haven't gotten to this point yet.

I've listened to it a couple of times. A lot of the arguments that Flowers makes is that, well, you know, the, the people that were the closest and spoke the Greek language, you know, they agree with us, uh, well, not here.

They don't.

Um, and I'm skeptical and hesitant of these types of arguments. Um, but the numbers are interesting. Uh, because the author goes on to say, I can confirm Kuyper's assertion, only a minority of ancient commentators associate this exclusively with salvation.

Eight ancient exegetes specifically assert that this refers back to a feminine noun in Ephesians 2, 8 through 9, seven taking tuta to refer to faith. That would be Chrysostom, Jerome, Augustine, Theodoret, Fulgentius, Ecumenius, uh, Theophilact, and I hate green font and one taking it to refer to grace as John of Damascus and references are given to each, uh, each one.

Uh, and of course we have in the Wilson, uh, dissertation, the assertion that Augustine made this up and it goes back to Manichaeanism. So evidently all these guys are actually secret Manichaeans. Um, one name there you may have, well, a couple of names you may not have known, but, uh, Fulgentius, Bishop of Ruspe, um, wish we had more from him.

Uh, he's, um, um, very, very important on many grounds. Uh, not only solid in his theology on key issues, but, uh, on the sufficiency of scripture as well. Um, important stuff. But the, um, the point is, uh, that when you look at Ephesians 2, how many people have memorized Ephesians chapter two, verse eight, eight and nine.

I've always said you need to memorize. If you've memorized verses eight and nine, you need to memorize verse 10. It's sort of necessary. But how many people have ever stopped to think what that or this refers back to?

And how could you have any meaningful discussion of it? If you're a King James only asked, um, the King James translators themselves sort of said, well, you make recourse to the original languages. Um, but that's not something that King James only has to do, but it just, it's, it's fascinating to think about how many people have memorized verses.

And it's happened to me. I will, I I've gotten versus memorized. And then years later, you're doing deeper study and all of a sudden you go actually anymore, once you get to my age, this is what this happens.

You see something and it used to be, you'd go, wow. I had never thought of that before. Now at my age, you go, wow. I probably thought of that before, but I forgot just gone, gone. It's it's exited left stage left.

Uh, so, uh, if you want to look it up, is faith to give to God, reading Ephesians two, eight to 10 with the ancients, Matthew Oliphy, uh, TGC website, Australian edition, uh, September 13th, 2017, look it up.

Enjoy, have fun with it. Uh, and, um, there we'll, we'll go from there. All right. Let's get a few calls in here. We've got about half an hour. Oh, uh, and let's, I guess, start at the top with, uh, Caesar.

Caesar.

Yes. Hello.

Hello, sir.

Hi, I'm so nervous.

Um, why are you nervous? Are you, are you out and about when you shouldn't be? Will the Gestapo get you and put you away for breaking quarantine? Do you have your papers? Sorry.

Oh, no, I'm not. I am actually inside. I've been in, I've been inside for quite a bit.

Well, I'm sorry.

I do have to work.

Yes. Well, that's good. Uh, if you can still work, that's the important part. About a third of our fellow citizens won't be able to do that very soon. So anyways, literary criticism, what can I do for you?

Yes. So recently I've been taking a class, uh, on Luke and acts, uh, and the, and the professor is big on this literary criticism and he, and he sometimes calls it a reader response criticism.

Real response. Uh, reader, reader response, reader response.

Okay.

Yes. And so, uh, recently the class, I mean, some of the stuff that he says in class, uh, he talks about how, um, like John the Baptist was a promoter of social justice that Luke never mentioned. John actually baptizing Jesus.

He puts Luke, um, late first century saying that he borrowed from Mark and Q. Uh, actually today in class, he talked, he said that, uh, in Luke, uh, Jesus death does not have Luke. Never mentioned that Jesus's death has a toning significant.

And I wanted to ask if, if any of this is actually valid, if it's actually. I like some of the stuff that he says really confuses me. Is this really what I guess scholarship is?

I mean, well, it's, it's, it's what Mark was wrong.

Yeah.

It's what modern scholarship is. It's, it's, uh, uh, when you, uh, are willing to take the text apart, um, ignore its own context, uh, uh, assume that one author, for example, will contradict himself.

Um, start with the assumption that whatever, whatever has been believed in the past isn't right. So you can look at Luke acts and you can take it apart, even though you don't have any manuscripts to do this.

You don't have any historical hard documentation that does this. Uh, you can theorize, uh, so almost any modern commentary, not all, but almost any modern commentary you're going to pick up, whether it's on Luke acts or John or whatever is going to, uh, indulge in various, uh, theories of redaction criticism.

And so, for example, uh, when you look at John, well, maybe there was an earlier version of John that didn't have chapters 14 through 16 and that got added in later, and so therefore you can theorize this, you can theorize that.

And, and when you're looking at Luke, you know, Luke's a little bit tough because he uses, obviously knows his history really well and, and, uh, is obviously using external sources, but because he says he's using external sources, because he's collected eyewitness testimony and stuff like that.

Then you can start taking it apart as to, well, maybe this represents this source that Luke depended upon, and maybe this represents this source that Luke depended upon. And then someone else would come along and say, no, I'm going to take, I'm going to come up with a different set of, uh, of, uh, indicators of sources.

And then you can get published doing that. And this is what, this is what you find in most modern commentaries is, is not a whole lot on the actual meaning of the text or how, uh, what Luke says is relevant to what Paul says in Galatians or anything else.

Um, it's this kind of stuff. It's, uh, redaction criticism, form criticism, not textual criticism, mind you. That's different. Textual criticism has actual hard manuscripts, uh, where you can look at what manuscript says and what another manuscript says and, um, and deal with variant readings and things like that.

When you're dealing with redaction and form criticism, you've, you've, you're dealing with theories, uh, theories about, uh, materials we've never seen and probably won't ever see because it's all theoretical.

Um, and, but it's, it's all based upon the idea that, well, what's been believed in the past can't possibly be the case. And so we are free to create contradiction and error wherever we want to see it.

And, uh, we will never ever give the author the benefit of the doubt. No, no, no. If it's a biblical author, the assumption is that he's wrong. And, uh, because Christians down through the, for, for 2000 years almost, have been explaining, uh, alleged contradictions and things like that.

We've already had all of that. We don't need to do any more of that. The assumption is everything is, is a mess. And so you can delve into mythical sources and influences and all sorts of stuff like that.

And it's, it's how you get, it's how you get published. And so, uh, when you, when, when someone says, well, Luke doesn't have X, Y, or Z. So the assumption there is, well, Luke doesn't have as developed a, uh, atonement motif as John or Matthew does.

And so if you then buy into literary dependence, which your teacher obviously does and large majority of scholars do, you now have to explain that because he's got Mark, it's in Mark. So why isn't in Luke?

And so now you, now you get to be a mind reader removed by over 1 ,900 years from the author. That's lots of fun. That gets lots of articles written and books published. And, oh, that's just a gold mine.

Uh, when you start trying to be a mind reader, uh, and that's why I've always said, starting with literary dependence, saying that Mark is first, Matthew and Luke both have him and change him. And John doesn't know what in the world's going on, um, raises far more questions that ends up answering, but it does allow for a lot more writing of.

Articles.

So, so there you go. So what you do is, uh, you mind read Luke and, and try to come up with a set of sources that maybe Luke would have had that would explain something like this. A lot of people would say, well, that, that, that shows that, um, the, uh, uh, salvific motif only existed within a part of the Christian movement, because then you bring Bauer in and, and Bauer, of course, uh, his theory was that the early church was a mishmash of 47 ,000 different perspectives.

And only over time that the Orthodox eventually went out. And so you can, you can find, uh, you can divide stuff up in a million different.

Ways.

And yeah, that's, that's what scholarship looks like. If you go to SBL, the society of biblical literature meeting, which that's one meeting, I wouldn't mind getting wiped out by the pandemic, uh, thing that, that would, nothing would, nothing would, uh, that would not cause any harm whatsoever if that got canceled.

Um, but if you go to SBL and you look at the topics and you go listen to the stuff, this is all you're going to hear. That that's why they're there is to write stuff like this. And it just, it ends up going every which direction.

And, um, so it's very confusing, uh, no question about it. And it's confusing for a student to have to try to dig through all this stuff and then find, um, the older voices or the still sane voices, uh, that will say, well, let's look at this and let's not start with a set of assumptions that all these people had no idea what they were talking about, contradict themselves all the time.

Uh, let's actually think about what, what if this is what Christians have believed it was. Um, and let's look at it that way.

Oh, wow.

A lot of these issues just disappear immediately. Isn't that interesting? Um, we're still out here. Um, that literature is still out there, but it is, uh, the, the market is flooded with a lot of, of other stuff, a lot of other stuff.

And, you know, I went to a seminary, my, my first master's degree was in full seminaries and I had to, I had to learn all that stuff. Um, I now know why I had to, uh, you know, many years later. Uh, but I had to go, go through that stuff.

So you're not the first person to, to have to run into all that, all that stuff, but, um, you can still learn from those courses. It sounds like it's an online course.

Uh, no, this is actually a course at, um, I go, I'm a, I'm a student at, uh, Boston college.

Boston college.

Oh yeah.

Okay.

So, so the, the liberal Jesuit school.

Oh yeah.

Oh yeah.

Okay.

I'm, I'm like the, uh, I'm like the one conservative reform student there. And I just, I just like look in my classroom. If I go, you guys really believe this stuff? If you go this direction, you're going to not end up believing the Bible at all.

Oh, no, they, no, they, well, that's just it. Uh, Boston college, uh, has been so far to the left. I've said many times on this program that, um, if the Pope ever gets around excommunicating everybody at Boston college, then I'll think he's serious.

But until then, I'm sorry. Um, you know, it, every Roman Catholic that goes, well, we all believe the same thing I go, yeah, right. Been to Boston college recently. Um, I mean, you're, you're running into the bleeding edge of, of liberal Roman Catholicism at that point.

And yeah, that, that, that explains everything. That's definitely where they're coming from. That's definitely where they're coming from. No two ways about it. So go get yourself, um, some Michael Kruger books.

Uh, Dr. Michael Kruger is the president of RTS in Charlotte. Uh, pick up some of his stuff on the church in the second century or on the cannon and stuff like that. And, and, uh, you'll, you'll discover there are still folks out there that can handle all this stuff quite well.

Uh, and don't have to worry about it.

Okay.

Thank you very much, Dr. Light.

All right. Thanks. Thanks. And stay well over there in Massachusetts.

I'll let you know also that the next class has to do with something called the Christian communism. Looking at the book of acts.

Okay.

Well, I'm glad you're getting a degree in fiction. Uh, so all right. We'll see you then.

Thank you very much.

Okay.

All right.

Bye-bye.

Bye-bye.

All right. Um, but if each one takes that long, uh, we will probably only have room for, for the next three, I would imagine. Um, uh, okay. Let's, uh, stay on the East coast and talk with Nate. Hi, Nate.

Hi, how are you doing? Pretty good.

Great. So my question is basically regarding the two people that shall not be named from Twitter. Um, that, um, they basically gave the argument that presuppositional presupp is essentially fideism. And I've even seen some other people, uh, associated with Platonism.