{"id":9285,"date":"2025-07-19T08:00:00","date_gmt":"2025-07-19T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=9285"},"modified":"2024-12-21T21:02:31","modified_gmt":"2024-12-21T21:02:31","slug":"looking-at-hugh-rosss-book-2023-rescuing-inerrancy-part-11-of-25","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=9285","title":{"rendered":"Looking at Hugh Ross’s Book (2023) “Rescuing Inerrancy” (Part 11 of 25)"},"content":{"rendered":"\n

0083 The start of chapter 4 suggests that the distortions occurring on the perspective-level of the interscopes of grace3c<\/sub>and nature3c<\/sub> may be due to the challenges of specialization.<\/p>\n\n\n\n

Here is a comparison of the situation-levels.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0084 The theologian has knowledge about salvation3b<\/sub>.  Indeed, the theologian3b<\/sub> brings people into communion with God2b<\/sub> through the possibilities of ‘the church’1b<\/sub>.  However, the authority of the churches<\/em> is now being challenged by those who do not view Genesis 1-11 as scientifically credible<\/em>.<\/p>\n\n\n\n

I suppose this lack of scientific credibility<\/em> is what Ross intends to solve<\/em>.<\/p>\n\n\n\n

The problem is that revelation1a<\/sub> is not supposed to be scientifically credible.  It is supposed to be… um… revealing.<\/p>\n\n\n\n

0085 The scientist has knowledge about a particular topic3b<\/sub>.  Expertise3b<\/sub> brings specialized tasks2b<\/sub> into relation with the potential of ‘an institutional setting’1b<\/sub>.  That ‘institutional setting’1b<\/sub> is not ‘the church’1b<\/sub>, even though it1b<\/sub> may be highly ideological.<\/p>\n\n\n\n

Why would the world1b<\/sub> of scientific2b<\/sub> expertise3b<\/sub> be ideological?<\/p>\n\n\n\n

Well, what does it take to say that a model<\/em> should replace the thing itself?<\/em><\/p>\n\n\n\n

Ah, it takes will power<\/em>.<\/p>\n\n\n\n

0086 So, what am I saying?<\/p>\n\n\n\n

Well, here is a comparison of the content-levels for the interscopes of grace3c<\/sub> and nature3c<\/sub>.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0087 For grace3c<\/sub>, the normal context of the logos3a<\/sub> brings the actuality of Genesis 1-112a<\/sub> into relation with the potential of ‘revelation’1a<\/sub>.<\/p>\n\n\n\n

For nature3c<\/sub>, the normal context of the logos3a<\/sub> brings the actuality of scientific inquiry2a<\/sub> into relation with the potential of ‘truth’1a<\/sub>.<\/p>\n\n\n\n

0088 One beauty of these formulations<\/em> is that both theology and science<\/em> share a common content-level normal context3a<\/sub><\/em>.  The word, “logos”, means “word”, as well as “the study of…” and so on.<\/p>\n\n\n\n

To me, “logos” is not like a gesture-word of hand talk,<\/em> characteristic of the Lebenswelt that we evolved in<\/em>.  “Logos” is not based on images or indications.  “Logos” does not convey the impression of an implicit abstraction.<\/p>\n\n\n\n

Instead, “logos” is like the spoken word of speech-alone talk<\/em>, characteristic of our current Lebenswelt<\/em>.  “Logos” starts with purely symbolic labels.  “Logos” conveys the impression of explicit abstraction.<\/p>\n\n\n\n

0089 Beauty is a transcendental.<\/p>\n\n\n\n

So, I better watch out and look again.<\/p>\n\n\n\n

Surely, beauty slips out of the vision when I consider what theologians and scientists are actually doing<\/em>.  In chapter 4, Ross discusses what the theologians are up to.  But, the scientists are up to no good, as well.  The content-levels have changed in order to accommodate “pressures”.  Concessions must be made in order to keep one’s job.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0090 Surely, this comparison looks different than what was expected from the fact that grace and nature are distinct and separate<\/em>.<\/p>\n\n\n\n

But, this is what Christians are stuck with, in my version of Ross’s historical introduction.<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

0083 The start of chapter 4 suggests that the distortions occurring on the perspective-level of the interscopes of grace3cand nature3c may be due to the challenges of specialization. Here is a comparison of the situation-levels. 0084 The theologian has knowledge about salvation3b.  Indeed, the theologian3b brings people into communion with God2b through the possibilities of ‘the church’1b.  However, the authority of […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[417],"tags":[],"class_list":["post-9285","post","type-post","status-publish","format-standard","hentry","category-book-review"],"yoast_head":"\nLooking at Hugh Ross's Book (2023) "Rescuing Inerrancy" (Part 11 of 25) - An Archaeology of the Fall<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.raziemah.com\/blog\/?p=9285\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Hugh Ross's Book (2023) "Rescuing Inerrancy" (Part 11 of 25) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0083 The start of chapter 4 suggests that the distortions occurring on the perspective-level of the interscopes of grace3cand nature3c may be due to the challenges of specialization. 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