Tag Archives: Bible

Commentary

Do people have to believe in inerrancy in order to be Christians?

11 Comments

What is inerrancy?

Here is the statement of faith that affirms inerrancy from the Evangelical Philosophical Society, which I think is a good statement of what belief in inerrancy requires:

The Bible alone, and the Bible in its entirety, is the Word of God written and therefore inerrant in the original.  God is a Trinity: Father, Son, and Holy Spirit, each an uncreated person, one in essence, equal in power and glory.

C. Michael Patton at Reclaiming the Mind is an inerrantist, but he thinks that inerrancy should be optional for Christians.

Excerpt:

Here is the question: Is the doctrine of inerrancy so central to the Christian faith that if one were to deny it, he or she should pack their bags and search for a new worldview? In other words (and let me be very clear), if the Scriptures are not inerrant, does that mean the Christian faith is false?

Most of you know that I hold to the doctrine of inerrancy. I call my view “reasoned” inerrancy which does not suppose a particular wooden hermeneutic to be tied to it. (You can read more about it here).

Having said this, I believe that this doctrine, while important, is not the article upon which Christianity stands or falls. I believe that the Scriptures could contain error and the Christian faith remain essentially in tact. Why? Because Christianity is not built upon the inerrancy of Scripture, but the historical Advent of Jesus Christ, the Son of God. Christ became man, lived a perfect life, died an atoning death, and rose on the third day not because the Scriptures inerrantly say that these events occurred, but because they did, in fact, occur. The truth is in the objectivity of the event, not the accuracy of the record of the event.

Some people who believe in inerrancy respond to complaints about errors by arguing that New Testament writers were not obligated to list all the witnesses to empty tomb, nor to transcribe exactly/all of what people said, or to list all of the events in the life of Jesus in chronological order. They argue that if you relax the standards of reporting a little, the apparent conflicts between the sources often disappear.

My position

I’m an inerrantist, but I don’t think that a person has to be one in order to become a Christian, initially. I think that the list of non-negotiables do be a Christian shouldn’t include inerrancy. Now, I don’t think that people can just dump verses willy-nilly, based on personal preferences about particular sins, or presumptions of naturalism or religions pluralism.

Instead, I think that it’s ok for people to be agnostic on some stories (like the guard at the tomb or the earthquake resurrections in Matthew) because of historical concerns. I would hope that these new Christians would make an effort to read more about problem passages and see if they can move closer to inerrancy, though.

For more about inerrancy, you want to consider watching the debate between William Lane Craig and Bart Ehrman on the resurrection of Jesus, or you can download the transcript here.

Related posts

Videos

Christians debate Jewish rabbis on the Trinity and the identity of Jesus

11 Comments

Is God three persons and one being?

This debate on the Trinity was noted in a comment by Woody Lordless.

Part 1:

Part 2:

Cool. I am pleased to see a Jewish teacher get up there and slug it out with our guys.

Was Jesus the Messiah?

Here’s a debate on the question of whether Jesus was the Messiah. I recognize both of these names and have heard them both speak. These are the top guys, unless you go and get Jewish historians like Geza Vermes or Paula Fredriksen.

Part 1:

Part 2:

I want to see a full-length formal debate on the identity of Jesus with some Jewish scholars and some Christian scholars. We should organize a conference and let each side pick their best guys and have it out so everyone else will learn what the arguments are on either side. We should hold the conference at a university, and broadcast it n the Internet, then make the videos available for download after the event.

Commentary

What about all those other books that the Church left out the Bible?

8 Comments

You may sometimes hear the objection that there were lots of other gospels and books floating around at the time when the 27 books of the New Testament were standardized. The right way to answer this problem is to ask for a particular book that the challenger would like included and then to take a look at factors like the date it was written, who wrote it, and where it was written. When you look at these factors, it becomes obvious why the other books were left out.

Consider an article by Dr. Charles Quarles, who has written against an early dating of a “left out” book called the “Gospel of Peter”. Why was it left out? Because Christian are mean? Because we’re hiding the decline using Mike’s Nature trick to avoid losing billions of dollars in taxpayer money? Not quite.

Excerpt:

An impressive number of clues suggest that this gospel [Peter] postdates even the latest New Testament book and belongs to the mid-second century. First, a close analysis of verbal parallels shared by the Gospel of Peter and the Gospel of Matthew suggests that the Gospel of Peter postdates Matthew and utilized that Gospel as a source… an examination of the vocabulary, grammar, and style of the two documents strongly favors the dependence of the Gospel of Peter on Matthew. Robert Gundry, one of the most respected experts on issues related to Matthew’s style, called the phrase a “series of Mattheanisms” (Gundry, Matthew [Grand Rapids: Eerdmans, 1994], 584). Similarly, John Meier noted “when it comes to who is dependent on whom, all the signs point to Matthews priority. . . . The clause is a tissue of Matthean vocabulary and style, a vocabulary and style almost totally absent from the rest of the Gospel of Peter” (Meier, Marginal Jews, 1:117). This is consistent with a number of other Matthean features appear in the Gospel of Peter that all point to the dependence of the Gospel of Peter on Matthew.

Second, other features of the Gospel of Peter suggest that the gospel not only postdates Matthew, but even postdates the latest book of the NT canon, the Book of Revelation. For example, although Matthew indicates that the Roman guard sealed the tomb of Jesus, Gospel of Peter 8:33 adds that it was sealed with seven seals. The reference to the seven seals conflicts with the immediate context. Gospel of Peter 8:32-33 states that all the witnesses present sealed the tomb. However, a minimum of nine witnesses were present leading readers to expect at least nine seals. The best explanation for the awkward reference to the seven seals is that the detail was drawn from Revelation 5:1. This allusion to Revelation fits well with the Gospel of Peter 9:35 and 12:50 reference to the day of Jesus’ resurrection as the “Lord’s Day” since this terminology only appears in Revelation in the NT and first in Revelation out of all ancient Christian literature. The reference to the “Lord’s Day” in the Gospel of Peter is a shortened form that appears to be a later development from the original form appearing in Revelation.

Still other features of the Gospel of Peter fit best with the historical data if the Gospel of Peter was produced in the mid-second century. The Gospel of Peter assumes the doctrine of Jesus’ descent into Hades to preach to the dead. However, this doctrine first appears in the words of Justin Martyr around AD 150. The talking cross is a feature of other second-century literature. The Epistula Apostolorum 16 states that during the second coming Jesus will be carried on the wings of the clouds with his cross going on before him. Similarly, the Ethiopic Apocalypse of Peter 1 describes the returning Christ as coming in a glory seven times as bright as the sun and with his cross going before his face. In a similar fashion, beginning in the late first century, Christian texts describe Christ as possessing gigantic stature. In an allegorical depiction of Jesus’ supremacy and authority over the church, Shepherd of Hermas 83:1 described Christ as of such lofty stature that he stood taller than a tower. 4 Ezra 2:43, a portion of 4 Ezra dating to the middle or late third century, referred to the unusual height of the Son of God. These shared compositional strategies and features make the most sense if these documents and the Gospel of Peter were composed in the same milieu.

Read the rest here.

It turns out that Quarles has actually debated the views he presents in this article against John Dominic Crossan, the main proponent of the view that the Gospel of Peter is early. You can buy the audio on CDs here, or you can get the book. The CDs are highly recommended, but the book leaves out all the dialog, so I don’t recommend it.

And you can read about two more rejected books, the Gospel of Thomas and the Gospel of Judas, as well. The authors of those two articles are Craig Blomberg and Craig A. Evans, respectively. Craig Evans is also involved in the debate I mentioned with Crossan, and in the debate he also reveals that another left out book called “Secret Mark” is actually a 20th century hoax, and Crossan had no response to that revelation in the debate.