There's been an interesting dialogue between James White and Robert Truelove going on about textual criticism and presuppositionalism. One of my best friends goes to the latter's church. A few weeks ago, my friend mentioned that in a recent post on textual criticism (link), I unwittingly agreed with his and his pastor's position on the subject. After listening to both White and Truelove (here and here), he may be right. I would at least agree with many of the epistemological arguments he brings up which I don't think White addressed sufficiently.
For instance, I could be wrong, but it seems as though White thinks that our epistemic justification for our belief in the content of Scripture is inferential. That is, we're epistemically justified if we correctly reason to the correct content. Correct reasoning involves providing various textual evidences for a particular assertion. That's how we get to the knowledge of what the apostles said.
In that case, though, what justification we have for our beliefs about particular passages, especially those which have been differently codified in different manuscripts (textual variation) - which are questions White continually presses - would ultimately seem, on this view, to be probabilistic at best. After all, we may have more manuscripts and historical awareness than did previous generations, but our generations after us may have more than we do. What they will have may "correctly" overturn - on whatever White's own criteria is (he doesn't specify it) by which we can most correctly reason to a knowledge of divine revelation - what we now "correctly" currently think. What we now think to be the "best" manuscripts or evidence for a particular choice among textual variants may change.
I think this is why Truelove doesn't believe White is being a consistent presuppositionalist. Clark, Van Til, Bahnsen, etc. think that our epistemic justification for a belief in a self-authenticating, divine revelation is infallible. White seemed to take offense at the idea he wasn't a presuppositionalist, but I didn't hear him actually answer the method by which he himself weighs textual evidence - is the method one of his own making amounting to something like a cumulative case epistemology, one which he would purport to be supported by Scripture, our epistemological foundation... or something else? Perhaps he has answered this in one of his books or other videos, but it would have been helpful to someone like me to hear what that answer is.
And this is why I think both seem to be talking past one another. Truelove wants to press White into specifying how he knows what divine revelation is given what would seem to be prima facie evidentialism by White, not a presuppositional epistemology. White wants to press Truelove into specifying what divine revelation is, given Truelove's presuppositionalism.
I think Truelove hesitates to answer White's question because he doesn't want to give the impression that he thinks textual criticism is the ground for his epistemic justification in believing specific content, even though textual criticism could indeed have, say, an apologetic role in the life of a Christian. I don't really know why White hesitates to answer Truelove's question except other than that it hits the mark. While I'm not sure I would agree with what else he says, I agree with Truelove to this extent, if I've understood him correctly.