Nihil Obstat: "A Latin phrase meaning that 'nothing stands in the way,' the nihil obstat is a designation that must be given before a book receives impramatur, the Church Permission for publication" [Alfred McBride, O.Praem, Catholic Beliefs From A to Z (Michigan: Servant Publications, 2001), p. 117].

Imprimatur: "From the Latin meaning 'let it be printed,' an imprimatur is given by a bishop for books on certain scriptural or religious topics. It is required for all Catholic versions of sacred Scripture and liturgical texts as well as religious books that will be used as textbooks or for public prayer. Otherwise, an imprimatur is not needed for every religious book" [ibid., p. 86].

"Not By Bread Alone didn't ever get an imprimatur, either. Sungenis said it was because of some technical issue, but that wouldn't have stopped him from getting one later."

Armstrong responded, "Sadly, the Imprimatur is not always a safeguard anymore. My books don't have them (except for The New Catholic Answer Bible, and my books are perfectly orthodox. And some that have them are not orthodox."

The same person then asked, "Yeah, imprimaturs don't mean what they used to. Did you submit and get turned down or just never submit them?" He then noted the Catholic Apologetics Study Bible by Sungenis was turned down, as was Not By Bread Alone.

Armstrong: "Sophia Institute Press, the publisher of my three main books, chose not to do it. It wasn't really in my hands. OSV did for the Bible: probably because that seems more 'serious': being a Bible and all."

Can. 827 §4. Books or other writings dealing with questions of religion or morals cannot be exhibited, sold, or distributed in churches or oratories unless they have been published with the permission of competent ecclesiastical authority or approved by it subsequently.

§2. Books which regard questions pertaining to sacred scripture, theology, canon law, ecclesiastical history, and religious or moral disciplines cannot be used as texts on which instruction is based in elementary, middle, or higher schools unless they have been published with the approval of competent ecclesiastical authority or have been approved by it subsequently.

§3. It is recommended that books dealing with the matters mentioned in §2, although not used as texts in instruction, as well as writings which especially concern religion or good morals are submitted to the judgment of the local ordinary.

Read this whole section of Canon Law here.

"With thousands of biblical scholars in America alone, you may think that biblical translation is mostly a scholarly enterprise. It isn't. Although biblical scholars have been the key players in identifying the more accurate Greek text of the New Testament, most have never been involved in a bible translation project." (BeDuhn, 9)

As the name suggests, the Eclectic school differs from the various defenders of the Byzantine text in that it does not, at least in general, favor any one particular text type. Rather, the Eclectics select the readings that fit their accepted criteria for determining the original wording of a particular passage, regardless (for the most part) of the readings textual family.

There are essentially two opinions that differ from one another with regard to Eclectic methodology: Thoroughgoing, or Rational Eclecticism, and Reasoned Eclecticism. Both are of the opinion that the original readings of the New Testament can be determined from the extant manuscripts, and that reading is found scattered among the various extant manuscripts. They differ on their approach to the manuscripts. In this installment of our Textual Criticism series, we will look at the "Thoroughgoing Eclecticism" position.

Thoroughgoing Eclecticism, also known as Rational Eclecticism and Radical Eclecticism, is by no means a widely held position. One of its main proponents is J. K. Elliott, whose article on the subject forms the basis for this presentation (J. K. Elliott, "The Case for Thoroughgoing Eclecticism," in David Alan Black (ed.), Rethinking New Testament Criticism, (Grand Rapids, Mi: Baker Academic, 2002), pp. 102-125) believes that while those who explicitly take this view may be few, many unknowingly adopt its practice in the course of commentary on the New Testament text. It is of interest to this study, however, since it is a viewpoint radically different from the various Byzantine text positions (the historical-documentary approach) and also distinct from the more popular Reasoned Eclectic viewpoint (the cult of the best manuscript approach, according to Elliott.

The main distinguishing feature of the Thoroughgoing Eclectic position is that it strongly favors the use of internal evidence to assess the value of any given reading. This is not to say that it disregards external evidence, such as the age of the manuscripts, or their geographical location, but it considers these to be secondary considerations. There is no pre-determined view of the manuscript traditions; there are no favored manuscripts or text types. When faced with a collection of textual variants, the Thoroughgoing Eclectic will want to determine which best fits the style and theology of the author, not which comes from the best quality manuscripts, or which follows a particular textual tradition.

A definition of the movement I defend here is that we do indeed seek to achieve a knowledge of readings over and above a knowledge of documents. We start our work from a full apparatus criticus... and we pay attention not only to the reading but at a later stage to the attestation as well. (Elliot, p. 104)

The principles of textual criticism applied by Elliott and those who share this view agree to a great extent with those of most, if not all, Eclectic textual critics, at least in terms of internal evidence. Such principles include the famous difficilior lecto potior, or the principle that the most difficult reading is to be preferred, the recognition of a scribal tendency to conflate readings and assimilate parallel passages, the effects of scribal frailty (paleographical considerations) such as homoeoteleuton, and the effect of church controversy upon the transmission of the text. Where Elliott believes that his Reasoned Eclectic brethren err is not that they fail to apply these principles, but they fail to apply them consistently. He laments the fact that while they will faithfully apply the principles to one reading in one case, in another case they will jettison them when the better reading disagrees with one of the favored manuscripts (principally B and Aleph). Elliott cites Mark 3:32; 6:23, 41; and 7:4 as examples of this kind of behavior. In each of these passages, the readings adopted in the Nestle-Aland text are those of manuscripts other than B or Aleph. However, in each case they have put the B-Aleph reading in the main body of the text in square brackets, as if to say that while this reading may not be original, it ought to stand in the text on the merit of the manuscripts alone. In Elliott's view, this is a classic example of the cult of the best manuscripts.

The Thoroughgoing Eclectic applies these principles to every variant reading in every case, regardless of manuscript tradition. Elliott illustrates this extensively by applying the principles to a number of passages and describing the process by which the Thoroughgoing Eclectic determines the correct reading, or at least showing how one can better achieve a determination by applying this methodology. Some of his treatments of textual issues are worthy of note. For example, there is a variant in Mark 1:4 where the reading could be either VIwa,nnhj o` bapti,zwn or VIwa,nnhj bapti,zwn. Does Mark introduce John as the Baptizer, or does he simply indicate that John came baptizing? The Nestle-Aland and UBS texts put the definite article (o`) in square brackets, indicating that the committee is undecided. Elliott correctly notes that B and Aleph are split on this particular variant. For Elliott, though, the matter is relatively simple. The title bapti,zwn was used by later writers, and so, assuming Marcan priority, (which, interestingly, Elliott does without qualification) the verbal form with the definite article is probably correct. Also, since this is at the beginning of Mark's Gospel, it is likely that he would introduce John by name: the Baptizer. Another good example is Elliott's treatment of Mark 10:1. Here, Mark's use of o;cloi is in question. According to Elliott, manuscripts D and Q have the reading o;cloj which he believes to be more in line with Marcan style. Out of 40 instances of this word meaning crowd, this is the only place where the modern critical editions have the word in its plural form in Mark's Gospel. While the singular form of the word is not well attested, Elliott accepts it on this basis, suggesting that the plural form was a scribal change to harmonize this passage with Matthew 19:1.

In Hebrew 2:9, the writer speaks of Jesus' humiliation on the cross where "by the grace of God He might taste death for everyone" (NASB). There is a variant reading at this point where some manuscripts read "apart from God" (cwri.j qeou/) in place of "by the grace of God" (ca,riti qeou/). Since the reading "apart from God" is not as well attested as "by the grace of God," it is presumed that the former came about as a result of either a scribe misreading the word, or the accidental inclusion of a marginal gloss. Elliott notes that while the former reading seems to lack support, Origen says that it was in many manuscripts of his day. Also, since this is the more difficult reading, it ought to be given due consideration. Finally, he contends that, from the point of view of doctrinal history, this reading fits first century views of Christs separation with God on the cross. He presumes the text was changed as a result of fifth century Christological disputes where it could be used to imply that Christs divine nature did not suffer. It should be pointed out that this is, of course, Elliott's interpretation of first century views, and even if these were first century views, he would be hard-pressed to demonstrate that the New Testament writers shared such views. A good case can be made for Jesus' cry of dereliction on the cross being simply a means of drawing attention to the fulfillment of Psalm 22 in the events of Calvary.

From these examples it should be clear that the Thoroughgoing Eclectic view is far more interested in issues of style, context, and theology than it is in issues of text types and dates. While Elliott is firm in his conviction that the readings are more important than the documents, he will admit that his methodology can be used to suggest manuscripts that ought to be treated with some suspicion. He suggests that if a certain manuscript consistently produces readings that run contrary to the recognized style and theology of the author, that manuscript will be considered less trustworthy (Elliott, pp. 122-123). On the other hand, if a solid reading comes up (and by "solid" I presume he means that the reading in question fulfills the criteria for internal evidence at least within the passage in question) that appears to contradict the recognized style and theology of the author, one must be prepared to accept this as an exception to the rule and explain its existence.

In response to the criticism that this approach does not account for the history of the text and does not provide for any continuity in the textual tradition, Elliott responds that the Thoroughgoing Eclectic approach is alert to the historical context of the passage in question, both in terms of church history, and the development of Christian doctrine. This perspective also accounts for theological disputes occurring in the church at the time that the various manuscripts would have been produced, as well as popular literary movements that may have affected the text, such as the Atticism of the second century.

Thoroughgoing Eclecticism, therefore, is an approach to textual criticism that is eclectic in that it does not start with a particular manuscript or textual family, but it presumes that the original readings are to be found within the broad spectrum of manuscripts and variants. It is thoroughgoing in that, at least in the opinion of those who hold this position, it applies the standard by which readings are evaluated consistently with each and every reading, regardless of text type, and regardless of other external factors.

"Mary was 'full of grace'- a term that signifies and implies (though it does not explicitly prove) her Immaculate Conception and freedom from sin. Throughout the Old Testament, there are many people, places, and things that are "types' of prefigurements of greater and more prefect [sp.] things that would come in the New Testament... The New Testament fulfillment of any Old Testament type is always more perfect and more glorious than the type itself. There are no exceptions to this scriptural rule. As we will see, Mary's sinlessness, her Immaculate Conception, was the perfect fulfillment of several imperfect Old Testament types...The first of these types was the immaculately created cosmos (cf. Genesis 1:2). It was from this pristine organic material, as yet unblemished by sin or corruption, that God formed the body of the first Adam (cf. Genesis 2:7). Jesus Christ is the 'second Adam" (cf. Romans 5:14; 1 Corinthians 15:22). Christ, the second Adam was formed from the body of this Immaculate mother Mary" (p. 67-68).

10. For as by one man?s disobedience sin entered, and death obtained [a place] through sin; so also by the obedience of one man, righteousness having been introduced, shall cause life to fructify in those persons who in times past were dead. And as the protoplast himself Adam, had his substance from untilled and as yet virgin soil (?for God had not yet sent rain, and man had not tilled the ground?), and was formed by the hand of God, that is, by the Word of God, for ?all things were made by Him,? and the Lord took dust from the earth and formed man; so did He who is the Word, recapitulating Adam in Himself, rightly receive a birth, enabling Him to gather up Adam [into Himself], from Mary, who was as yet a virgin. If, then, the first Adam had a man for his father, and was born of human seed, it were reasonable to say that the second Adam was begotten of Joseph. But if the former was taken from the dust, and God was his Maker, it was incumbent that the latter also, making a recapitulation in Himself, should be formed as man by God, to have an analogy with the former as respects His origin. Why, then, did not God again take dust, but wrought so that the formation should be made of Mary? It was that there might not be another formation called into being, nor any other which should [require to] be saved, but that the very same formation should be summed up [in Christ as had existed in Adam], the analogy having been preserved [Against Heresies 3.21.10].

"Mary's Immaculate Conception is foreshadowed in Genesis 1, where God creates the universe in an immaculate state, free from any blemish or stain of sin or imperfection. This is borne out by the repeated mention in Genesis 1 of God beholding his creations and saying they were "very good." Out of pristine matter the Lord created Adam, the first immaculately created human being, forming him from the "womb" of the Earth. The immaculate elements from which the first Adam received his substance foreshadowed the immaculate mother from whom the second Adam (Romans 5:14) took his human substance."

"This is a rather unusual interpretation. Mary foreshadowed in Creation? There is no emphasis in the original Hebrew text on the 'immaculate' elements of the earth, or the idea that Adam was formed in the 'womb' of the immaculate earth. Don't misunderstand, I have no problem with the types that are directly presented to us in Scripture- Paul uses such an allegory in Galatians 4:2-31. But I also realize that there is no end to the types that one can find in Scripture, nor any controls on how far you can take such an interpretive method" (p. 204).

But if White had held to Eternal Sonship in 1993, why didn't he expose Riplinger's heterodoxy? Why has he never -- to our knowledge, at least -- exposed her heterodoxy?

Even after we published our exposure of Riplinger, James White still remained mum about her non-creedal view of the Son. Was it because he regarded this doctrine as a "non-essential" in Christianity?

White's argument is always against the use of the direct middle voice of the verb TASSO in Acts 13:48. When used in this way, the middle voice construction often takes the translation of "disposed" instead of "appointed" or "ordained." At least since his publication of The Potter's Freedom, White has consistently argued that such a construction is impossible. His arguments follow the pattern below.

1. Periphrastic construction - White always starts his argument for Acts 13:48 with the fact that we are dealing with a periphrastic construction. He never explains how it is significant, but plays on it rhetorically because most do not know what this construction means.

The truth is that the construction has nothing to do with the voice of the verb/participle. It has to do with the tense of participle, making a pluperfect participle from a perfect participle by adding the imperfect verb of "to be" to the perfect participle. Periphrasis is simply a round about way of saying something, using a verb of being (eimi or huparcho) with a participle of another tense. The combination may change the tense of the verb in question or just provide more of an emphasis.

2. Pluperfect participle - White argues that the pluperfect participle places the completed action of that participle before the action of the primary verb. Therefore, this action must occur before the events of the story takes place.

This is only a partial truth, and may even be questionable. Under normal circumstances, a pluperfect participle would precede the main verb ("believed") in this clause. However, that in no way means that the event is not given in the story itself. In the case of Acts 13, we have two key events that occur immediately before the belief. The first is the declaration of Paul that he is now turning to the Gentiles to preach the gospel (13:47). This would make the "appointment" or "setting" to eternal life complementary to that event. (It is the rhetorical flip-side of Paul's calling.) The second event is found in the first clause of 13:48 where there is a clear change of disposition among the Gentiles where they rejoice as the word of God - Paul's words that gospel now is coming to them. This seems to be the most direct tie to the events of the second clause of 13:48, but requires us to translate the participle phrase as "had been disposed to eternal life."

The Calvinists are also caught on the horns of dilemma here. For this to be an "ordination" to eternal life in the sense that they mean it, we must say that this is a state that always exists for those individuals who are so ordained. That means that the there is no real action involved. We simply have an existing state of being for these people. However, in verbs of state, or stative situations (per Carl Conrad), the pluperfect operates as an imperfect verb, which makes the action continuous and not complete. Some modern translations have recognized this and translated this as an imperfect participle ("were appointed"), instead of as a pluperfect ("had been appointed"). But unfortunately for the Calvinists this places the "state of being elected" in time and makes it incomplete! Therefore, the verb cannot be a state, but an action that is taking place in the narrative itself. They are simply caught in a formal linguistic paradox.

"The result inevitably arrived at would be a continually-improving, self-consistent Textform, refined and restored, preserved (as would be expected) in an increasing number of manuscripts which slowly would overcome the influence of local texts and finally become the dominant text of the Greek-speaking world. This explains both the origin and dominance of the Byzantine/Majority Textform."