Science in Christian Perspective
The Ongoing Struggle Over Biblical Inerrancy
CLARK H. PINNOCK
McMaster Divinity College
Hamilton, Ontario L8S 4K1 Canada
From: JASA 31
(June 1979): 69-74.
The controversy amongst evangelicals over the extent of biblical errorlesness
continues unabated and signs of serious polarization are beginning to appear.
It is a sad spectacle to see fellow Christians, who agree on all of the great
doctrines of the historic gospel message, dividing into factional parties over
the issue of biblical inerrancy. Suddenly, a code-word, inerrancy, looms up in
a position of great prominence, and is being used as an instrument of schism in
the evangelical coalition. It is time for responsible evangelical
leaders to recognize
that polarization within can be far more injurious to the cause of Christ than
attack from without. When the church is assaulted by external foes
she very often
responds with heroism and dignity, and becomes stronger in the
process. But when
she is rent asunder with internal dissension based on intolerance and a refusal
to dialogue the result is inevitably disillusionment and disgust. In line with
some earlier articles of mine,1 and out of my desire to make peace amongst the
brothers and sisters, I plead once more for an end to rancorous
debating and mutual
criticism between factions, and offer some further remarks which 1
hope will help
to cool down the confrontation and lead us forward to greater amicableness and
cooperation.
It is important to remember when discussing biblical inerrancy that it is only
one aspect of a much wider and very serious debate about the
authority of Scripture
and should not he treated in isolation. For more than a century the Bible has
needed to be defended against a powerful attack upon it from the direction of
what could fairly be called "secular modernity." A great
number of voices
have been raised, often from within the churches, in radical criticism of the
truth, relevance, unity, and power of the canonical Scriptures, and result has
been a visible weakening of Christian conviction and sense of mission. Although
I do not personally equate the inerraney debate with the secularity debate, and
do not believe anyone should do so, nevertheless for a good number of
evangelical
Christians the inerraney postulate and belief in biblical authority
are inseparable,
and therefore they interpret uncertainty about inerrancy with a
declining respect
for the Bible. Wrong they may he, but the fact that they do so is a
crucial pastoral
fact which goes a long
way to explaining why feelings rise so high on this issue. If we would pause to
understand how deeply imbedded the inerrancy assumption is in our evangelical
thinking and heritage, 1 think we would be more patient and understanding with
those who dig in their heels on this matter. Many evangelicals cannot see how
one can divorce biblical inerrancy from biblical authority, and it is
the responsibility
of those who honestly feel these are separate issues to help the rest
understand
it. There are two levels (at least) operating here: the surface conflict about
inerraney which has to be viewed within the context of an evolving
"fundamentalist"
movement, and the deeper struggle between classical Christian
beliefs, including
the authority of the Bible, and the framework of secular modernity.2
The Militant Advocates on Biblical Inerrancy
Critics of biblical inerraney profess bewilderment about the omnipresence and
stuhborness of this conviction seeing how the term enjoys no ereedal
or confessional
status and preoccupation with it is a relatively recent phenomenon.
But a little
historical perspective should remove any mystery. What we have to
realise is that
one of the defining assumptions of American fundamentalism and of the
"evangelical"
movement that is its post-war successor and heir has been the
inerrancy conviction.
This came about through the interesting confluence of the
premillennial prophecy
movement with the Princeton theology of Hodge and Warfield, in which the Princeton
doctrine of perfect errorlessness provided the scholarly basis for the kind of
literalism and biblicism favored by the fundamentalists.3 A large percentage of
evangelical literature dealing with the Bible is concerned explicitly
with inerraney,
and the rest of it assumes it. Later on we shall have occasion to
notice how this
is changing, but the change is quite recent and at present in a
distinct minority.4
Now it may he true, as a number are now endeavouring to show, that
there are texts
and moments in the classical traditions, for example, in Augustine, in Luther,
in Wesley, among the Westminster divines, where the idea of inerraney did not
count for much and was even denied, showing that evangelicals today
need not follow
the Princeton-fundamentalist furrow.
Nevertheless, though I agree with them and believe such historical
research useful,
it is still true that in the ages before Princeton there is a good
deal of inerrancv
sentiment and conviction. It would be hard, for instance, to use Augustine or
Calvin or even Luther to oppose inerrancy, as the militants know
well. Augustine,
when confronted with discrepancies in the Bible, went to very great
pains to show
to his own satisfaction that the difficult passages were not errors, so that to
a large extent Augustine was like a fundamentalist and evangelical.
Therefore, it should surprise no one with any sense of history that a
fierce struggle
would ensue when the inerrancy assumption was questioned. It was
entirely predictable.
The inerrancy debate is on our agenda simple because it has been a
defining assumption
for most of our spiritual ancestors and lies close to the heart of
how religious
certainty has been understood. No wonder many people consider
biblical inerrancy
a watershed issue theologically, and why becoming disentangled from it is such
a painful process for evangelicals. We simply must try to understand
that non-fundamentalists
connect the truth issue with the inerrancy issue as the necessary
bulwark against
unbelieving scepticism, and consider a softening of the inerrancy conviction to
constitute a diminshed belief in the Bible itself. This fact, whether we like
it or not, is a crucial pastoral realitly, and no evangelical should pretend as
if it weren't. There is no place for flippancy in the inerrancy
debate since the
issues for the militant side are fundamental and non-negotiable. The only way
we can achieve reconciliation and healing in this matter will be through love,
sympathy, and mutual affirmation. Above all we must understand why
there are militant
advocates of biblical inerraney.
Advocates of Modified Biblical Inerrancy
The debate over inerrancy really began when evangelicals stopped making it an
unquestioned assumption and started to look at it critically. I think
it is true
to say that the rise of evangelical biblical scholarship was
responsible, because
it brought to people's attention a more detailed acquaintance with the actual
text of the Bible. Most fundamentalists and early evangelicals
assumed inerrancy
a priori, and did nut seriously consider the possibility that there
might be difficulties
in the text which would require modification of the inerrancy assumption. The
change first came about unconsciously, therefore, in relation to
specific problems,
and only recently in a self-conscious way. Even Warfield did not bother to take
such difficulties as Henry Preserved Smith posed to him very
seriously, but considered
inerrancy so firmly established that no empirical evidence could be expected to
overthrow it. For the fundamentalists too, biblical inerrancy was
such a crucial
cornerstone for their apologetic and religious certainty that
suggestions of biblical
difficulties were not taken seriously and met a largely defensive response. But
this has now changed. Today there is a group of evangelicals trained
in biblical
studies and open to new ideas who cannot pull the rug over objective biblical
phenomena and insist on either broadening the inerrancy category to accommodate
them or on eliminating the term inerrancy itself. First, let us
consider the advocates
of modified biblical inerrancy.5
The reason most evangelical biblical scholars are opting for a
modified and more
flexible variety of biblical inerrancy is quite simple: the biblical
text forces
it upon us. Unqualified inerraucy makes good rhetoric, but impossible exegesis.
There is no way to accommodate the semitic way in which the Bible speaks of the
physical universe, for example, without broadening the concept of inerrancy to
include it. How else shall we understand the serious discrepancies in
the various
lists in Chronicles other than attributing them to the sources used or to the
special intention of the inspired writer? Inerrancy must he nnanced
to allow for
the obvious freedom in the way the synoptic evangelists exercise their right to
rearrange events and reword sayings of Jesus in keeping with their purpose. As
a result of these elementary scriptural facts it became simply
mandatory, if inerrancy
were to be retained, to define it in relation to the purpose or
intention of the
biblical writers, and allow that a modern standard of precision should not be
the final test of truthfulness. Most evangelical biblical scholars,
although they
do not often openly explain what they are doing, do not affirm the
perfect errurlessness
of the Bible in an abstract and unconditional sense, but consider it inerrant
in a vaguer, somewhat nuanced sense.6 In the Evangelical Theological Society,
for example, this has been tacitly understood for years, but now that
the debate
has heated tip in the wake of Lindsell's controversial book and
Schaeffer's pastoral
interventions the progressives are coming under suspicion, and fundamentalistic
traits are resurfacing.
The moderate advocates of biblical inerrancy still believe there is
merit in retaining
this terminology, however, because they believe strong terms are
needed for affirming
our confidence in the absolute truthfulness of the Word of God written. They do
not consider limiting the scope of inerraney to the intentionality of the text
is an unfair interpretation of the word, and feel comfortable in the
evangelical
coalition. In the next part of his magnum opus Carl F. H. Henry, leader of the
new evangelicals as distinct from the fundamentalists, promises to come out in
strong and extended defense of biblical inerrancy, because he is convinced that
"if error had permeated the original propheticapostolic verbalization of
the revelation, no essential connection would exist between the recovery of any
preferred text and the authentic meaning of God's revelation."7 And when
he does so I am certain he will do it in a way that broadens and
nuances the concept
of inerrancy.
But there are critics of this approach, on both the
militant and more liberal sides. John W. Montgomery, ardent defender
of biblical
inerrancy, roundly condemns any effort to redefine inerrancy as making a farce
of language and selling out at a crucial point,8 and from the liberal view it
has been observed how much exegetical fancy foot-work is required once one is
committed both to critical honesty and to biblical inerrancy9 For
those who like
myself are sensitive to both these criticisms the appeal and attractiveness of
the inerrancy category lessens considerably. It is held with less and
less enthusiasm,
and becomes more of a burden than a positive asset. Indeed, it may
well be, that
modified inerrancy will prove to he a temporary way-station oil the road, not
to apostasy as Lindsell darkly warns, but to a non-inerrancy position
on biblical
inspiration. It serves at present as a momentary shelter for critically honest
but cautious evangelicals who want to scrutinize the terrain just ahead before
moving into it.
Evangelical Opponents of Biblical Inerrancy
Even more recently a group of evangelicals has surfaced at Fuller Seminary, but
not only there, who do not find inerrancy terminology appropriate and decline
to use it. Unfortunately for the militants we can count among their number some
of the finest scholars which have yet emerged out of the evangelical movement:
F. F, Bruce, C, C. Berkouwer, C. E. Ladd, B. P. Martin, David A. Huhbard, and
others. They represent the noble tip of an iceberg which is much
larger, I suspect,
and whose views are beginning to surface. A full census of their
number is sadly
impossible because the heavy hand of the evangelical establishment, still quite
militant on this subject, forces them to stay out of print on it. Nevertheless,
I think I can with some confidence rehearse their reasons for dissatisfaction
with biblical inerrancy.
First, and very important, is a basic critical honesty. The opponents
of biblical
inerrancy, while they appreciate the honesty of its moderate
advocates in moving
toward a nuanced view, remain unconvinced, and feel that the inevitable result
of any kind of inerrancy assumption in biblical studies must be
implausible harmonizations, allegorisations, and explanations. It is their concern for respecting
the precise
nature of the biblical text, ironically, which makes biblical
inerrancy impossible
for them. They simply cannot see the point of the mental gymnastics required of
inerrantists when they have to perform such acrobatics as these: to prove that
the "days" of Genesis 1 are not days, that there are actually gaps in
the apparently tight genealogy of Genesis 5, that the 969 "years" in
Methusaleh's long life were possibly not years, that two million
Israelites could
have wandered around the Sinai for forty years, or that the
"thousands"
do not mean thousands, that the brief list in Exodus 6 allows a 430
year interval,
and so forth. The only reason evangelicals wrestle with such details
in the Bible
is because the inerrancy assumption requires it. Therefore, these progressives
identify inerrancy to be the problem, and drop it. Recently,
systematic theologian
Berkouwer has come to their rescue by explaining that the desire for absolute
precision in the ease of the Bible is docetie in tendency and unbiblical anyway,
so that a non-inerrantist theology of inspiration is starting to
emerge from the
ranks of the evangelicals.
At least one lesson should be learned from this concern for critical
honesty-the
experience of quite a number of undoubtedly evangelical scholars in
biblical studies
has been to find the inerrancy of the Bible to be a problematic conviction, and
one that ought not to he heralded as our strongest point. Therefore a strategy
for the defense of the Bible which leads out with an inerrauey plank
is obviously
a strategy which leads with its weakest foot. At the' present there
is a ten-year
campaign being launched to set biblical inerrancy before the public and hold it
up for public arid scholarly scrutiny. One thing is fairly certain: at the end
of ten years nothing will have become plainer than the fact that
biblical inerraney
is a problematic.
The Chicago Statement on Biblical Inerrancy
A 5000-word statement an biblical inerrancy was the product of a
three-day conference
during October 1978 sponsored by the international Council an
Biblical inerrancy.
The 6-member executive committee far the 16member decision making body consists
of James Boice, Chairman, Norman Geisler, Harold Haehner, Earl Radmacher, R. C.
Sprout, and Jay Grimstead, full-time executive director. A Short Statement has
been published summarizing the position, the text of which follows.
1. God, who is Himself Truth and speaks truth
only, has inspired Holy Scripture in order to reveal Himself to lost
mankind through
Jesus Christ as Creator and Lord, Redeemer and Judge. Holy Scripture is God's
witness to Himself.
2. Holy Scripture, being God's own Word, written by men prepared and
superintended
by His Spirit, is of infallible divine authority in all matters upon which it
touches: it is to be believed, as God's instruction, in all that it
affirms; obeyed,
as God's command, in all that it requires; embraced, as God's pledge, in all
that
it promises.
3. The Holy Spirit, its divine Author, both authenticates it to us by
His inward
witness and opens our minds to understand its meaning.
4. Being wholly and verbally God-given, Scripture is without error or fault in
all its teaching, no less in what it states about God's acts in
creation and the
events of world history, and about its own literary origins under God, than in
its witness to God's saving grace in individual lives.
5. The authority of Scripture is inescapably impaired if this total
divine inerraney
is in any way limited or disregarded, or made relative to a view of
truth contrary
to the Bible's own; and such lapses bring serious loss to both the individual
and the Church.
Other statements in the full exposition suggest a somewhat more discriminating
application of these affirmations than has frequently attended the defense of
"inerrancy." In Article Xiii of the "Articles of Affirmation and
Denial," it is stated: "We deny that it is proper to
evaluate Scripture
according to standards of truth and error that are alien to its usage
or purpose."
Also in a later section called "Exposition," it is stated:
"Scripture
is inerrant, not in the sense of being absolutely precise by modern standards,
but in the sense of making good its claims and achieving that measure
of focused
truth at which its authors aimed." R. C. Sproul has promised the journal
further clarification in the near future.
conviction.
Alongside the new critical consciousness there is growing a
complementary conviction
about what the Bible claims for itself, Warfield had of course maintained that
the biblical doctrine of inspiration involved nothing less than the
perfect errorlessness
of the original autographs of the Bible. Now this is being scrutinised as well.
People are beginning to doubt whether Scripture actually says anything of the
sort. As Beegle had pointed out more than a decade ago, the Bible which Christ
and the Apostles credited with inspiration
was the text available to the readers in their day, not some
unavailable autographical
text, and a text tainted by mistranslations and transcriptional errors at that,
and therefore Warfield's thesis cannot stand.10 But if it cannot stand, why
go on making the inerrancy assumption? Maybe the debate is based on a
false problematic,
the result of recent polemics.
There are other nuances too in the case against biblical inerrancy.
First, there
are evangelical historians such as Jack Rogers and Timothy Smith
trying to document
the thesis that evangelical leaders and groups in the past have not always been
preoccupied with biblical inerrancy.11 Second, there are others who
interpret the
whole debate in political terms, an attempt on the part of an
evangelical establishment
to ensure the social cohesion of evangelicalism by means of a special code-word.12
Third, there are a group of "sojourners" who regard the struggle as
a scholastic game which steals time away from the pressing need to
obey biblical
imperatives, the purpose for which the inspired Word was given. In sum, there
is quite a coalition of evangelicals which refuses to accept
inerrancy as a theological
watershed, and protests its use as a defining characteristic of the
movement.
The development of an evangelical non-inerraney doctrine of biblical
inspiration
is certainly an event of some importance in the history of
contemporary Christianity.
Whether we see it as a healthy development or a dangerous shift from orthodoxy,
it is a novel and significant adjustment in the evangelical theology
of this century.
As we noted earlier, the inerrancy assumption is very deeply imbedded in recent
fundamentalist and evangelical thinking, and the sense of alarm and
betrayal expressed
in the Lindsell book is the perfectly natural response of large
numbers of people.
The retreat from inerrancy is one reflection of the theological and
social change
occurring within the evangelical movement, as it evolves from a
closed, separatist
stance to a more open and pluralist position. Social change when it occurs and
affects the deepest convictions of a people creates a nervous and
defensive mentality.
Fundamentalism, in effect, is becoming open to aspects of modernity,
in this case
critical biblical scholarship, and there is great uncertainty how things will
turn out, and the fear feeds on the fact that no one knows.
Developing the Non-Inerrancy View
What needs to happen now from within the non-inerrancy evangelical camp is the
development of a more complete and adequate understanding of their
point of view.
After all, it is not enough to oppose inerrancyseepties of all kinds do that.
A positive and compelling understanding of biblical authority has to
be set forth
which can command the assent and appreciation of God's people, who are anxious
to know where and how the Bible can be trusted if it cannot be
followed everywhere,
and what are the limits that prevent a dismantling of biblical teaching in the
name of "liberation from inerraney." It is not unreasonable to expect
answers to questions like these, and if these new evangelicals do not address
them or if they answer them weakly they cannot expect to exercise
much influence
and leadership in an evangelical movement that badly needs their
gifts and wisdom.
It is not too difficult to
imagine a scenario in which the evangelical coalition hardens into a new form
of fundamentalism and creative, innovative elements spin off into
regions beyond
evangelicalism. This can be avoided if the non-inerraney evangelicals are able
to formulate and demonstrate a solid understanding of Scripture.
We simply must try to understand that neo-fundamentalists connect the truth issue with the inerrancy issue as the necessary bulwark against unbelieving scepticism.
An initial difficulty faced in achieving this task has to do with a
seeming softness
of any noninerrancy possition as compared with the strict militant view, owing
to the fact that the latter fits a certain image of scientific rationality, in
its concern for factual preeisions, whereas the former is less concerned with
it. Although Berkouwer is right to call into question the relevance
of this modern
standard of inerraney, and point out how unscriptural it really is,
it still remains
true that many people bring this assumption with them when they read theology,
and feel instinctively cheated if it is not maintained. In a certain ironical
sense, fundamentalism has an advantage because it is more modern, should we say
modernistic (sic), than the so-called progressive view! This difficulty must be
squarely faced, and a more biblical understanding of truth and error
set forth.13
I suspect that the non-inerraney view of inspiration should interpret itself,
not in terms of a defection from inerrancy, but in terms of a movement toward
greater doctrinal simplicity and pastoral responsibility. Doctrine
has a tendency
of becoming more and more detailed and abstract, remote from both the original
scriptural intentions and the needs of ordinary Christians. When it does, a way
to make progress may be to reverse the process, and instead of adding further
complexities, to drop some. The inerraney of the biblical autographs is after
all a pretty theoretical belief, requiring considerable subtlety of
mind to maintain
and defend, whereas a simpler belief in the truth and the power of
the Scriptures
extant and in translation touches people right where they are. The
practical effects
of each approach are also different. The strict inerraney position
call make the
length of Pekah's reign a matter of much greater concern than Paul's theology
or Jesus' teaching because the whole authority of the Bible is suspended upon
each detail, whereas the simpler non-inerrantist position allows believers to
glory in the gospel of Christ without fuss and worry about the latest
developments
in genealogical researches. Thus, if the strict view has a certain
technical advantage
related to the ideal of strict precision, the non-inerraney view surely enjoys
greater practical relevence.
What will this new view look like? It will certainly stress the true humanity
of the biblical writers and God's willingness to stoop to use real
people in the
writing of the Scriptures. New texts, unused previously
in the inspiration discussion, like II Cor. 10-13, will come into prominence,
highlighting the "weakness" of a revelational vehicle such
as the apostle
Paul by his on profession, and yet his suitability for the message God wanted
to convey. There will be greater emphasis upon the Bible's own stated purpose,
to give knowledge of salvation through Jesus Christ, and resistance
to substituting
for that purpose such an extraneous ideal as factual precision. Stress will be
placed on the competence of the Spirit to use Scripture in nourishing
the church
and his dependability in keeping believers in the truth. Certitude, rather than
certainty, will be encouraged, certitude in the unbreakable validity
of the gospel.
Focus will be placed on the sufficiency of the Scriptures to meet our needs in
the practical realm of Christian living. Validation of biblical authority will
he sought, not in scholastic controversy, but in the effective preaching of the
Word and in its proven relevance for decision making.14
With great themes such as these we may fairly hope for there to emerge a vital
new expression of evangelical respect for the Bible. Even though the
strict inerrancy
assumption is lacking, there remains strong confidence in God
speaking infallibly
in the Scriptures, so that fears about unhindered drifting into
heresy from this
position should seldom be realized. (After all, the strict view also
permits some
driftage into heresy-e.g., the Jehovah's Witnesses.) I think we should respect
this option as a possibility for evangelical believers and not surround it with
dire predictions and sharp attacks. To confess the Lordship of Christ and the
infallibility of the Bible to convey the knowledge of salvation, is certainly
an evangelical conviction, and on one should denounce it as anything else.
The Broader Context
The evangelical debate over inerrancy should not be viewed in total isolation
from the discussion about Scripture in the wider context of
contemporary theology.
There is after all a crisis of the Scripture principle, and a battle
for the Bible.
Intra-evangelical debating should not obscure this fact for us. Overshadowing.
oor parochial disagreements there hangs a very real and not imaginary threat to
biblical inspiration.
What defines evangelical Christians in my opinion is the orientation which they
share with classical Christians of every age, namely, a respect for
what we could
call the didactic thought models of Holy Scripture as divinely given
and inspired.
Things are quite otherwise in much modern theology, where it is
considered acceptable
to dismantle and demythologise scriptural categories in order to
bring the Christian
faith into greater proximity with modern concepts. All evangelicals, ineluding
all those discussed here, deplore this undermining of the cognitive authority
of Holy Writ. The church which no longer hears the message of Scripture, soon
forgets who she is and what her mission is in the world. We are all disturbed
by the recent trends in criticism and theology which cast fresh doubt
on the unity, relevence, and authority of the Bible.15 We are apalled by Christians who seem
to hear only divergent human voices in the Bible and not the Word of
the Lord,
This is the context in which to view the evangelical debate over inerrancy. The
militant advocates of inerrancy
We may not all agree on the appropriateness of inerrancy terminology in doctrinal definition, but can we not all agree that the Scriptures possesses unique authority, relevance, and power for our generation?
are aware of this threat from the liberal side, and perceive
the non-inerrancy
evangelicals in collusion with the effort to undermine the Bible's authority.
Of course this suspicion reveals a profound lack of trust and
relationships between
the protagonists and should provoke wounded and pained objection, but
nevertheless
it is incumbent upon the objects of this suspicion to clear away all doubt by
coming forward with an unmistakably strong and enthusiastic doctrine
of the unique
authority of the Bible, so that our preoccupation with internal infighting can
give way to a more united and profound reply to the real battle for the Bible.
A polarized evangelicalism cannot fulfil her Godgiven mission in the world.
Ultimately the inerrancy debate will prove whether the evangelicalism
in the last
quarter of the 20th century in North America has room for a pluralism
of opinion
on the nature of biblical inspiration. I hope that it does, because
the interaction
between evangelicals who trust and affirm one another can be rich,
exciting, and
productive.
While the issue is resolving itself, all evangelicals
need to pray for the leading of the Spirit in the community, so that despite
the variety of human opinions on this matter God's truth will be preserved and
proclaimed with power all the while. One senses a spirit of threat
and fear, together
with anger and recrimination, sometimes occurring in this debate,
which does not
suggest we are trusting in God for the future which he oversees. We may not all
agree on the appropriateness of inerrancy terminology in doctrinal definition,
but can we not all agree that the Scripture possess unique authority,
relevance,
and power for our generation, and pray together for a renewal of authentically
biblical faith?
REFERENCES
1Pinnook, "Inspiration and Authority: A Truce Proposal", The
Other Side, May/June 1976, pp. 61-65; "The Inerrancy
Debate Among the Evangelicals", Theology, News, and Notes, Fuller Seminary, 1976, pp. 11-13; and "Three Views of the Bible in
Contemporary Theology," Jack Roger, editor, Biblical Authority (Waco: Word
Inc. 19771 pp. 47-73.
2I find Langdon Gilkey most helpful in explicating the nature of this struggle.
Naming the Whirlwind (New York: BobbsMerrill, 1969), pp. 3-106 and Catholicism
Confronts Modernity (New York: Seabory Press, 19751, pp. 1-83.
3Sandeen's analysis provides full documentation of this widely
recognized theological development. The Roots of Fundamentalism (Chicago: University of Chicago).
4This is demonstrated by James Barr in his scathing attack
Fundamentalism (London:
SCM, 1977) ch. 3, 5.
51 know them well because my own writings fit into this category, although they
have been used by the militant camp as well. A careful reading of
them would reveal
that I have
always advocated a noanced version of the inerrancy assumption.
6cf. Pinnock, Biblical Revelation: Foundation of Christian
Theology (Chicago: Moody Press, 1971), pp. 71-71, 7581.
7Henry, God, Revelation and Authority, Volume II, God Who
Speaks and Shows, Waco: Word, Inc. 1976), p. 14.
8Mootgomery, 'Whither Biblical Inerrancy?" Christianity Today
July 29, 1977.
91 have in mind James Barr in the work cited earlier.
10Dewey M. Beegle, The Inspiration of Scripture (Philadelphia:
Westminster, 1963),
ch. 5. There is more detail in his revised edition of 1973 entitled Scripture,
Tradition and Infallibility (Grand Rapids: Ecrdmans, 1973).
11Timothy L. Smith in a letter to Christian Century, March 2,
1977, and Jack B. Rogers, Scripture in the Westminster
Confession (Grand Rapids: Ecrdmans, 1967).
12Cerald T. Sheppard, "Biblical Hermeneutics: The Academic
Language of Evangelical Identity", Union Seminary Quarterly Review 32 (1977) pp. 81-94.
13C. C. Berkouwer attempts to do this in Holy Scripture (Grand
Rapids: Eerdmans, 1975).
14The beginnings of such a theology can be seen in Harry R. Boer,
Above the Battles
The Bible and Its Critics (Grand Rapids: Eerdmans, 1977), H. N.
Ridderbos, Scripture
and Its Authority (Grand Rapids: Eardmens, 1977) and David A.
Hubbard, in Biblical Authority, Jack Rogers, editor, pp. 149-181.
15For example, C. F. Evans, Is 'Holy Scripture' Christian?
(London: SCM, 1971), D. E. Ninebam, "The Use of the
Bible in Modern Theology", Bulletin of the John Rylands Library 52(1969)
pp. 178-99, and James Barr, The Bible in the Modern World (London:
SCM, 1973).