Those who claim to have no tradition are often the ones with the most traditions -paraphrased saying of Dr. James R. White
An unpublished comment by the Cheungian Gregory S. Gill, which had violated rule number 5 (and thus deleted), claimed to follow the Scriptures and not philosophy in his holding to the heresy that God is the Author of sin. Looking at that comment, I didn't know whether to laugh or to cry, such is how terribly inane such statements are. There is no one without philosophy. The question however is whether one is conscious of it. Nobody actually arrives at the Scriptures, or any other book for that matter, a tabula rasa. In this particular instance, Gill smuggled his philosophy of nominalism into the text of Scripture. Where in Scripture is nominalism taught? Nowhere of course. He smuggled his philosophy under the pretense of reading Scripture only, and then accuse those who disagree with his philosophy of importing philosophy into the text of Scripture. Oh, the irony of ironies!
That is why biblicism is wrong. There are all manner of biblicists around, and it would truly be a thing to behold if you could place a couple of them in the same room to discuss theology. Each of them will accuse the other of importing philosophy into the text and distorting the "plain teaching" of Scripture, and each of them will deny the charge. The Jehovah's Witness, the Seventh-Day Adventist, the Arian, the Socinian — all claim to follow the Scriptures only. I could just imagine the chaos that would erupt when the accusations of "philosophy" start flying around the room they would be placed together.
The alternative to biblicism (Solo Scriptura) is Scripture as foundation, reading Scripture with an understanding of Scripture as the norming norm (norma normans non normata) and the Christian tradition as the normed norm (norma normans et normata). That is why, although we should not slavishly follow philosophy, we need to understand it and realize its use in theology, especially classical theology's usage of Aristotelianism. No one philosophy is sacrosanct, but the situatedness of theologizing imply that in some sense, the philosophies utilized in the Christian tradition are in some ways integral to the orthodox Christian faith, in the way those doctrines have been historically understood and formulated. One cannot reject them because of its "philosophical underpinnings," since we as humans are unable to transcend philosophizing, and thus we must always utilize philosophy of one kind or another. So instead of thinking we can transcend our historical situatedness, it would be better that we acknowledge our own traditions and philosophies, thus enabling us to be most honest and enabling more genuine discussions over any matters of controversies.
This side of post-modernity, denying the idea of human situatedness is not tolerable. Whatever its faults, the postmodern project has exposed the hubris of humans trying to transcend their creaturely status. It is therefore illustrative when Cheungians claim access to truth that are untied to historical or philosophical contingencies. By denying situatedness, Cheungians deny the archetypal/ ectypal distinction and erode the Creator-creature distinction. Instead of thinking God's thoughts after Him, they want to think the very thoughts of God in se. It is clear which one is more bounded by philosophy and contrary to the Reformed faith, and its naive view of philosophy and history marks it as not worthy of intellectual consideration.