I do have an interview recorded for an upcoming episode of the Theopologetics podcast, which I’ll publish soon, and I’ll be moderating a Christological debate in August, but to keep the blog alive in the meantime, as well as in the future between podcast episodes, I’ve decided to publish some of my coursework.I submitted the following short essay on the inerrancy and inspiration of Scripture a couple of months in a first semester course in theology.
They claim that inerrancy is a nineteenth century novelty, but it has been affirmed throughout Church history, if with less precision than in recent centuries.
They insist that inerrancy is not explicitly claimed by the Bible, is not falsifiable, fails to appreciate the human contribution to Scripture, and is meaningless in the absence of the original manuscripts. Yet inerrancy is element, and manuscript evidence indicates that the original text has been transmitted faithfully.
I won’t reproduce the assignment instructions or grading rubric, except to say that it was required to consist of between 600 and 800 words, and to be primarily based upon articles in the second edition of the , published in 2001 by Baker Academic.
Naturally, then, I was limited to the extent I could explore, consider, and respond to arguments against my view, which is that Scripture is, indeed, inerrant.
The case for inerrancy emerges from the crucible unscathed.
In light of the Bible’s authority and inerrancy, Christians must not cave into the pressure to conform to the unbiblical ideals of imperfect, created human beings.Containing the very words of God as if breathed onto parchment, Scripture is as reliable as God is.People are therefore required to subject their convictions to it, yielding and conforming their thoughts and feelings to Scripture wherever they conflict.  Ezra records that 128 sons of Asaph returned from Babylon, whereas Nehemiah records 148.“While involving the instrumentality of humans,” Carl Henry explains, “Scripture is affirmed nonetheless to owe its origin not to human but to divine initiative,” such as in Peter’s statement that “no prophecy of Scripture…was ever produced by the will of man, but men spoke from God” (2 Pet –21).Indeed, the Greek word from which the doctrine of inspiration arises—“All scripture is [emphasis added] of God” (2 Tim , KJV)—literally means “God-‘spirated’ or breathed out,” as if words materialized on parchment at the warmth of God’s breath.As listeners to my podcast will know, I have begun undergraduate studies online at Liberty University, working toward a Bachelor of Science in Religion—Biblical and Theological Studies.This has (hopefully understandably) reduced my blog and podcast output, both here and at which I was already struggling to balance with a full-time secular career and growing family.Please keep that in mind, as well as that this fulfilled a requirement of an The Christian worldview is being attacked from all sides.Today’s evangelicals face unprecedented pressure to conform to secular, pagan ideas and standards of behavior.The Bible is therefore not only authoritative, but —completely true, as originally intended, in all that it affirms, lacking any errors in its original, God-breathed manuscripts. Since God is “the God of truth” (Isa ) it follows that what he moved the authors of Scripture to write is likewise wholly true and without error.This is, as Paul Feinberg explains, “the testimony of Scripture itself,” which self-identifies as God-breathed and incapable of erring (John ) down to individual words (John , cf. This is the strongest of the four arguments for inerrancy listed by Feinberg, given the clarity of the relevant texts.