By D. A. Carson
This ebook bargains up-to-date causes of the sins of interpretation to coach sound grammatical, lexical, cultural, theological, and ancient biblical studies practices.
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But this is linguistically naive. Let us for the moment remain entirely within the traditional categories for understanding the Greek verb. We cannot fail to note that Smith reaches his conclusions by listing biblical counterexamples to each kind of labeled aorist the grammars mention; but all that such counterexamples prove is that not every aorist is used in such a way, not that no aorist is used in such a way. It proves, in other words, that the diversity of patterns pointed out by Stagg and others forbids us from arguing that an action must be a particular type because it is referred to in the aorist tense.
The fallacy in this objection lies in the assumption that symbols are invariably substitutes for the reality they signify, bearing the same relation to it as a stilllife painting to real fruit and fish, whetting but not satisfying the appetite. But many symbols, such as a kiss, a handshake and the presentation of' a latchkey, are a means, or even the means, of conveying what they represent. " All this initially seems convincing; but there is one weakness in this argument. In two of the examples Caird gives, a kiss is a symbol of love that actually conveys love because it is part of love; a latchkey given to a growing child is a symbol of freedom that actually conveys freedom because it is one of the means of that freedom.
Conditionals Three fallacies deserve mention under this heading. The first is a common one. In first-class conditions, often called "real" conditions, it is often thought the protasis is assumed to be true; that is, the thing assumed is real. ' (v. 12). The same is true of vv. "15 This is in fact a fallacy. In a first-class condition the protasis is assumed true for the sake of the argument, but the thing actually assumed may or may not be true. To put it another way, there is stress on the reality of the assumption, but not on the reality of the content that is assumed.
Exegetical Fallacies by D. A. Carson