An Inerrant Bible

Sproul877In an article at ligonier.org fallible or infallible, inspired or uninspired? What’s all the fuss about the doctrine of inerrancy? Why do Christians debate this issue? What difference does an inerrant Bible make?

Before answering that question, we should consider in what way inerrancy doesn’t make a difference. The Chicago Statement on Biblical Inerrancy states:

We affirm that a confession of the full authority, infallibility and inerrancy of Scripture is vital to a sound understanding of the whole of the Christian faith. We further affirm that such confession should lead to increasing conformity to the image of Christ. We deny that such confession is necessary for salvation. However, we further deny that inerrancy can be rejected without grave consequences both to the individual and to the church (Article 19).

The statement strikes a delicate balance. It affirms that the doctrine of inerrancy is “vital to a sound understanding of the whole of the Christian faith” and that to deny it has grave consequences for the individual and the church. However, this statement also makes clear that belief in inerrancy is not necessary for salvation. While inerrancy is crucial for understanding the Christian faith and “increasing conformity to the image of Christ,” a person does not have to hold to it to be a Christian.

The Authority of Christ

But what difference does the inerrancy of Scripture make? Why does it matter? There are many ways in which it matters a great deal. However, ultimately, the inerrancy of Scripture is not a doctrine about a book. The issue is the person and work of Christ.

Allow me to illustrate. Years ago I was speaking in Philadelphia on the question of the authority of Scripture. After my lecture I came down to the front of the church, and I saw a man making his way toward me. Instantly, I recognized his face, even though it had been about twenty years since I’d seen him last. His name was Charlie. We were roommates in college and prayer partners. We made our way through the crowd and embraced one another.

We dismissed ourselves from the conference and went out for dinner. As we sat down, Charlie said to me, “Before we have a conversation, there is something I have to tell you.” I said, “What’s that?” He told me, “I don’t believe any more what I used to believe about Scripture when we were in college together. Back then I believed in inerrancy, but I’ve been to seminary and have been exposed to higher criticism. I just don’t believe that the Bible is inerrant anymore. I wanted to clear the air so that we can go on from there.” I replied, “Fine, Charlie, but let me ask you this. What do you still believe from the old days?” And triumphantly Charlie said, “I still believe that Jesus Christ is my Savior and my Lord.” I was happy to hear that, but then I started to ask questions that clearly made Charlie uncomfortable.

I asked, “Charlie, how is Jesus Lord of your life?” He replied, “What do you mean?” I said, “Well, a Lord is someone who exercises authority over you, who gives you marching orders, who has the ability to compel you to obey, and who requires you to submit to obligation and duty. If Christ is your Lord, aren’t you saying He has sovereign authority over you?” “Yeah,” he said. Continue reading

Three Means God Used

PottersfreedomIt was the visit to Scottsdale of Dr. Sproul in the year 2000 and Dr. James White’s book “The Potter’s Freedom” that were the two major means God used to turn me from a word of faith pastor into…. slowly but surely… over time… a Reformed Baptist pastor subscribing to the 1689 London Baptist Confession. A third means would be the vast theological resources of sermons and essays at monergism.com, a site hosted by John Hendryx.

Concerning ‘The Potter’s Freedom’ book, Dr. White writes:

I am certain Norman Geisler had no intentions, upon completing Chosen But Free, of seeing entire churches founded upon the Reformed faith as a result of his book. In fact, just the opposite was his desire. We had discussed his forthcoming book on a ride to the airport in Indianapolis in 1999. As I listened to him discuss “extreme Calvinism” I immediately recognized he was simply talking about Calvinism itself. I offered to send him my book, naively. He had just explained to me that he did not think anyone less than 65 should write a Systematic Theology, and to this day, as those who know him know, he does not believe he can learn from anyone younger than himself (a sort of reverse age-discrimination thing). I did send my books (at that time I had two little books on Calvinism out, God’s Sovereign Grace, and Drawn by the Father), but I know they were never read.

Like many of my books back then, TPF was written in a relatively short amount of time. These days it takes me forever, but back then I wasn’t traveling globally, so I had more time to write, and more focus as well. One of the real issues in dealing with the book was that the first edition did not have a meaningful Scripture index. One of the editors (it was published by my own publisher, Bethany House, so I had some inside insight into it) told me that they wanted a complete index, but it ran into a page limit issue, so the original Scripture index was extremely meagre. As a result, I used the ?#?prosapologian? chat channel to help. I would pay guys, like MarkE22, in Amazon gift cards of $10 or $15 to scan through the entire book and provide a page list of every reference to John 6:37, for example.

I look back now and smile at what I was thinking at the time. “Geisler’s book will create such confusion in people’s minds! He has amazingly chosen to redefine all the classic terminology, which will cripple people in their understanding of the historic discussion of this vital issue.” It really was my entire intention to address that problem, showing all due respect to Dr. Geisler. And though he has been anything but kind to me in the years since that book came out (I was informed only two days ago about a letter he wrote ripping into me, all in defense of—guess who? Yeah, Ergun Caner), I am very thankful that any semi-fair reader will be able to verify the respectfulness of the book with reference to Geisler.

As I said above, I doubt Geisler realized how wide the impact of his book would be—in the reverse direction of his intentions. I know of one church that was founded because of TPF—have lost count of the number of people who have found places of ministry, or even entered into the ministry, at least partly due to that work. I surely had no idea how the book would be received or how widely it would be read.