North Texas Skeptic - Vol 11 No 08 - 1997

Magazine Overview

Title: The Newsletter of The North Texas Skeptics
Issue: Volume 11 Number 8
Date: August 1997

This issue of The Newsletter of The North Texas Skeptics features a critical examination of the 'KJV Only' movement, a satirical fictional story, and an editorial addressing current events and skeptical discourse.

A note from the editor

Pat Reeder, the editor, notes the absence of the regular 'The Third Eye' column due to the presence of three lengthy articles and a sinus infection. He touches upon recent news regarding Washington's explanations for UFO sightings, such as flares over Phoenix and U-2s over Mayfield, which UFO proponents find suspicious. Reeder observes a trend where reporters are labeling skeptics as such for refusing to believe rational explanations, a phenomenon he finds as annoying as an UFO proponent who claimed skeptics commit 'intellectual violence' by disproving UFO claims. Reeder defines 'intellectual violence' as spreading unsubstantiated, pseudoscientific information. He also announces that the issue features the first part of a fictional piece by Mike Combs, intended to make serious points more effectively than factual essays, with the second part to follow in September.

My Bible can beat up your Bible

This article by Danny Barnett is the second part of a four-part series titled "A Theological Foundation for Paranoia." It delves into the debate surrounding the King James Version (KJV) of the Bible and the 'KJV Only' movement. Barnett introduces the distinction between the Protestant KJV (66 books) and the Catholic Confraternity-Douay Version (73 books).

The essay focuses on 'KJV Only' Christians, referred to as Jamesites, who assert the KJV's unique divine preservation and the inferiority of all other English translations. Barnett highlights prominent figures in this movement:

• Gail Riplinger: Author of "New Age Bible Versions," she claims modern translations subtly alter the biblical text, omitting an estimated 64,000 words and weakening traditional Christian doctrine, making users susceptible to New Age beliefs. Her work also suggests a hidden alliance between new versions and the 'One World Religion' of the New Age Movement.
• Samuel Gipp: A Jamesite evangelist who authored "An Understandable History of the Bible" and "The Answer Book." Gipp argues that no other Bible exalts Jesus Christ higher, is more blessed by God, or more hated by Satan and the Catholic Church than the KJV. He also claims it is more clearly translated and easier to read.
• D.A. Waite: Author of "Defending the King James Bible," which discusses differences between the KJV and modern versions, and the history of the KJV's translation. Waite asserts the KJV is the most accurate reflection of the original Hebrew and Greek texts.

Riplinger challenges the idea that new Bible versions are needed due to language changes, stating the gap is between God and man, not time. She believes a single Bible would prevent theological dissent. Gipp suggests accepting the KJV's perfection by faith, even when faced with unexplainable contradictions.

Barnett then scrutinizes the historical claims of the KJV's preservation. He cites Olga S. Opfell's "The King James Bible Translators," noting that the KJV, first published in 1611 by Robert Barker, underwent revisions as early as 1613. Examples include corrections in Ruth 3:15 and Exodus 14:10. James R. White's "The King James Only Controversy" is also referenced, detailing numerous errors found in early KJV editions, such as misreadings in Matthew 26:36, Revelation 21:1, and 1 Corinthians 6:9. Revisions in 1612, 1616, 1629, and 1638 are mentioned, with the 1629 revision by Cambridge University Press and Barker's 1631 "Wicked" Bible (which accidentally read 'commit adultery' instead of 'Thou shalt not commit adultery') highlighted.

Further historical accounts by William Kilburne in 1659 and editions by Thomas Paris (1762) and Benjamin Blayney (1769) are noted. D.A. Waite's list of "Curious Editions of the Authorised Version," including the "Fool" Bible, is presented as evidence against the KJV's unique preservation. Barnett concludes that the Jamesite assertion of the KJV's divine preservation requires significant faith, given the historical evidence of its revisions and errors.

The article also discusses the Jamesite reliance on the Textus Receptus (Received Text), the Greek New Testament used for the KJV. It traces the Textus Receptus back to Theodore Beza's 1598 edition, but notes that Desiderius Erasmus' 1516 Greek New Testament, published hastily and translated from Latin for its final verses, was the first printed edition. The Complutensian Polyglot, initiated by Cardinal Ximines, was a more scholarly endeavor. The term 'Textus Receptus' itself did not appear until 1633 with the Elzevir brothers' edition.

Barnett criticizes the Jamesite tactic of using ad hominem attacks, particularly against scholars like Brooke Westcott and Fenton Hort, who worked on manuscripts for modern Bibles. He also details how Gail Riplinger attacks Gerhard Kittel, a scholar who worked on the "Theological Dictionary of the New Testament" and was involved with a Nazi organization. Riplinger suggests Kittel's anti-Semitism affected his work, but Barnett questions whether she provides concrete examples. The article uses the example of the partition of Ireland and the "Plantation" under King James I to illustrate how historical actions of a figure do not invalidate works associated with their name, arguing that Kittel's Nazi ties do not automatically invalidate the New International Version.

The article concludes by contrasting faith in God with faith in a specific Bible translation. Citing the Apostle Paul's exhortation to "Prove all things, hold fast that which is good," Barnett suggests that the 'KJV Only' movement has not met the burden of proof to demonstrate the KJV's superior faithfulness to original manuscripts.

Condemned to repeat it

This is the first part of a two-part fictional story by Mike Combs, presented as a satirical legal drama.

The story opens in a courtroom where the defendant, Jonathan Randall, is accused of conspiring with 'Grays' (aliens) and participating in an abduction and experimentation on Sarah Hamilton. The court includes a Bailiff, a RV-Prosecutor, a Court-Astrologer, a Psychic-Stenographer, and a Channeler-Judge.

The Psychic-Stenographer expresses disdain for the older, manual stenograph machine, lamenting the loss of knowledge to repair such old computerized systems. The Court-Astrologer predicts a good chance of justice being served, influenced by Venus and Jupiter.

The RV-Prosecutor reads the charges against Jonathan Randall for the night of April 10th, 2053 New Age, involving abduction and experimentation by Grays. Jonathan denies the charges.

The first witness is Roger Hamilton, who testifies that he and Sarah have been abducted by 'Grays' for five years. He describes them as small beings with large heads and enormous, black, almond-shaped eyes. He claims that on one occasion, his neighbor, Jonathan, was among the government men present during an abduction. Hamilton recounts that he and Sarah were both abducted, subjected to sperm and egg removals, and that three needles were used to make holes in his head, evidenced by three evenly-spaced welts on his forehead, which Jonathan claims are just zits.

Roger Hamilton's appendix burst the night of the abduction, leading to his death two weeks later, despite extensive medical and alternative treatments, including Qi Gong. Sworn affidavits about crop circles appearing on the west side after the abduction are presented as corroborating evidence.

The Court-Aura Reader examines Jonathan Randall, noting a definite violet color to his aura, which she associates with Extra-Terrestrials or humans who were Extra-Terrestrials in past lives. She also observes that his eyes seem to wrap around his head on other planes. The RV-Prosecutor moves to amend the charges to include 'Possibly a Gray Himself.'

Jonathan questions the Aura Reader about her abilities, asking if she sees auras by reflected light. She explains aura perception is internal and not dependent on external light. Jonathan then challenges her to prove her ability by having the lights turned off, which she hesitates to do.

The Court-Diviner is called, initially bringing 'golf-ball finders' instead of 'truth diviners.' Using bent wires, he indicates definite signs of deception from Jonathan. When asked about gold fillings, Jonathan admits to having them, which the Diviner interprets as further indicators of deception. The Psychic-Stenographer then reveals Jonathan's innermost thought: "Damn, the human's divining instruments see through my disguise."

Jonathan questions the Psychic-Stenographer's credentials, but the Judge dismisses his concerns. The story ends with the Channeler-Judge offering Jonathan a chance to confess to being part of a conspiracy to keep the truth about UFOs from the public in exchange for leniency. Jonathan refuses, and the charges are expanded to include 'Complicity in the Great Conspiracy.' A commotion in the hallway signals the arrival of a new character as the chapter concludes.

Recurring Themes and Editorial Stance

The newsletter consistently promotes a skeptical viewpoint, critically examining claims of the paranormal, religious dogma, and conspiracy theories. The editorial stance is one of rational inquiry and a demand for evidence. The article on Bible versions directly challenges the faith-based assertions of the 'KJV Only' movement by presenting historical and textual evidence. The fictional story, while satirical, uses the framework of a UFO conspiracy trial to highlight the absurdity of unsubstantiated claims and the potential for manipulation within belief systems. The publication appears to advocate for critical thinking and a rejection of pseudoscientific or dogmatic explanations in favor of empirical evidence and logical reasoning.