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Paper ERI
Paper ERI
Introduction
The meaning of truth has not been easily taken for granted lately. Debates and discussions
about realist or anti-realist conceptions of truth (arguing respectively that truth is that which is
or is not real, ‘corresponding to reality’) or simply the question if truth is something to strive
for. The discussions and claims about truth not always start from the same definition of what
truth precisely is – with some calling it an ‘event’ (whatever that might mean), other a set of
true propositions, and others even referring to truth as someone or Someone. All the
underlying questions and presuppositions can seem to make it near impossible to have a
proper and clear discussion about the relevance for truth in respect to reading and
interpretation. This is made even more complex when Christians interpret truth not
propositionally, but personally: truth is a Person, namely Jesus. Hereby arguing from John
14,6, where Jesus states that He is “the way, the truth and the life”. Taking truth as something
personal instead of propositional complicates the discussion about reading, knowledge and
truth quite a bit, and so it is helpful to investigate if Jesus’ statement has any epistemological
relevance for the act of reading and interpretation.
In this paper, I will therefore investigate three things. First, the meaning of truth, or ἀλήθεια,
in John 14,6. Second, to see in what way this personal definition of truth functions. Third, the
question if this meaning of truth can in any way contribute to the process of reading and
interpreting texts (PRIT), granted that (i) reading is a source of knowledge, i.e. a process
through which we acquire knowledge, and (ii) the classic notion of knowledge as justified true
belief.
To find out the meaning of ἀλήθεια, two steps are required. First, the broader picture of John
14, in which Jesus talks with (or rather to) His disciples immediately before his crucifixion.
Jesus talks about the house of His Father, to which He goes. The disciples “know the way”.
Unto which Thomas asks how they can know the way. On this question Jesus replies by
saying He is the way, the truth and the life. Second, the exegetical focus on verse 6: why does
Jesus take way, truth and life as combination, what do they mean separately and combined?
To find out the (possible) contribution to PRIT, it is important to investigate if this meaning is
even relevant.
John 14,1-14
John 14,1-14 is part of a longer conversation between Jesus and His disciples, immediately
before His crucifixion. Jesus reassures His disciples and emphasizes again that He and the
Father are one. Jesus’ departure is necessary in order to prepare a place for them in the
Fathers’ house. Jesus assumes His disciples know where that place is and which way leads to
that place. Thomas, one of His disciples, does not and asks what the way is, unto which Jesus
says that He Himself is “the way, the truth, and the life. No one comes to the Father, except
through me. ”To have seen Jesus is to have seen the Father, because He and the Father are
one.
1
Raymond Edward Brown, The Gospel According to John. XIII-XXI, 1st ed., The Anchor Yale Bible 29A (New
Haven: Yale Univ. Press, 2008), 621.
2
Frederick W. Danker, Walter Bauer, and William Arndt, Greek-English Lexicon of the New Testament and
Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 691.
3
For an outline of the meaning of ‘truth’ in Greek and its Hebrew cognates, see: Gerhard Kittel, Geoffrey
William Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids (Mich.):
Eerdmans, 1995), 232–47.
in one of the best commentaries written on the Gospel of John, writes: “In other words, by
revealing the truth that leads to life and by communicating true life to those who accept and
realize it in faith, Jesus leads everyone who believes in him to the goal of his existence, "to
the Father", and thus he becomes the "Way".” 4 The meaning of Jesus’ statement, then, is this.
Jesus uses the Old Testament phraseology and applicates it to Himself: He reveals the truth,
i.e. the way towards true life, towards the Father, thereby serving Himself as the way towards
the Father.
Personal truth
What can be meant with the statement that truth is a Person? 5 It does not necessarily exclude
the notion of truth as a propositional one. But, the type of claim made by proponents of this
statement use it apologetically. The motivation behind such a statement is to enable an
encounter with Jesus, the incarnated Truth. This claim is not meant to be epistemic, but
apologetic and theological
But, does it make sense? If truth is a person, can that explain the trueness of situations or
propositions? Does the proposition ‘It rains outside’ become true insofar as it relates to Jesus?
It is hard to see how the truth of that proposition relates to the person of Jesus. If truth is
equated with the person of Jesus, then what exactly do proponents of this view have in mind
when it comes to epistemic truth? It seems that by shifting truth from an epistemological
concept to a theological one, a proper (epistemological) understanding of knowledge is lost.
An epistemology of reading, of acquiring knowledge about texts, and in its wake the
epistemic concept of truth ceases to be meaningful.
Conclusion
I started with the observation that truth has not been easily taken for granted. This becomes
even more so when truth is interpreted Personally, referring to Jesus, instead of realistically,
referring to (claims) about reality. The common argument from the Bible, John 14,6, has been
put to the exegetical test of whether it can properly function as an argument for their case. I
have tried to show that it cannot. Instead, any possible contribution of a personal concept of
truth to PRIT fails to make sense of knowledge as a justified true belief and remains
unconvincing.