Being chosen as a co-editor for a new book on Biblical inerrancy, Dr. Fernandes adds his own views to those of others in the field. What is Biblical inerrancy and why is it an important topic?
The following is taken from the official site at: defendinginerrancy.com
WHAT’S INERRANCY!? AND WHY SHOULD I CARE?
It’s been said that a table must have at least three legs to stand. Take away any of the three legs and it will surely topple. In much the same way, the Christian faith stands on three legs. These three legs are the inspiration, infallibility, and inerrancy of Scripture. Take away one, and like the table, the divine authority of the Christian faith will surely topple. These three “in’s” complement each other, yet each expresses a slightly different distinction in our understanding of Scripture.
Inspiration. The first “in” is inspiration and this deals with the origin of the Bible. Evangelicals believe that “God breathed out” the words of the Bible using human writers as the vehicle. Paul writes,
“All Scripture is given by inspiration of God (literally “is God-breathed”), and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.” (2 Tim. 3:16-17)
Infallibility. The next “in,” infallibility, speaks to the authority and enduring nature of the Bible. To be infallible means that something is incapable of failing and therefore is permanently binding and cannot be broken. Peter said “the word of the Lord endures forever” (1 Pet. 1:23-25) and therefore its authority cannot be broken. When addressing a difficult passage, Jesus said, “the Scripture cannot be broken” (John 10:34-35). In fact, He said, “one jot or one tittle will by no means pass away from the law till all is fulfilled” (Mat. 5:18). These speak to the Bible’s infallibility.
Inerrancy. The last “in,” inerrancy, simply means that the Bible is without error. It’s a belief in the “total truthfulness and reliability of God’s words” (Grudem,Systematic Theology, Inter-Varsity, 2004, 90). Jesus said, “Your word is truth” (John 17:17). This inerrancy isn’t just in passages that speak about salvation, but also applies to all historical and scientific statements as well. It is not only accurate in matters related to faith and practice, but it is accurate and without error regarding any statement, period (John 3:12).
BUT IS IT REALLY IMPORTANT?
Yes, inerrancy is extremely important because: (1) it is attached to the character of God; (2) it is taught in the Scriptures; (3) it is the historic position of the Christian Church, and (4) it is foundational to other essential doctrines.
1. It’s Based on the Character of God
Inerrancy is based on the character of God who cannot lie (Heb. 6:18; Titus 1:2). God cannot lie intentionally because He is an absolute moral law-giver. He cannot err unintentionally because He is omniscient. And if the Bible is the written Word of God (and it is), then it is without error.
2. It was Taught by Christ and the Apostles
Inerrancy was taught by Christ and the apostles in the New Testament. This should be our primary basis for believing it. B.B. Warfield said,
“We believe this doctrine of the plenary inspiration of the Scriptures primarily because it is the doctrine which Christ and his apostles believed, and which they have taught us.” (Limited Inspiration, 1962 cited by Mohler, 42)
To quote Jesus himself, “the Scripture cannot be broken” (John 10:35) and “until heaven and earth pass away not an iota, not a dot, will pass away from the Law until all is accomplished” (Matt 5:18).
3. It’s the Historic Position of the Church
Inerrancy is the historic position of the Christian Church. ICBI produced a whole book demonstrating this point (see John Hannah, Inerrancy and the Church, Moody). As Al Mohler pointed out (Mohler, 48-49), even some errantists have agreed that inerrancy has been the standard view of the Christian Church down through the centuries. He cites the Hanson brothers, Anthony and Richard, Anglican scholars, who said,
“The Christian Fathers and the medieval tradition continued this belief [in inerrancy], and the Reformation did nothing to weaken it. On the contrary, since for many reformed theologians the authority of the Bible took the place which the Pope had held in the medieval scheme of things, the inerrancy of the Bible became more firmly maintained and explicitly defined among some reformed theologians than it had even been before.”
They added, “The beliefs here denied [viz., inerrancy] have been held by all Christians from the very beginning until about a hundred and fifty years ago.” (cited by Mohler, 41)
4. It’s Fundamental to All Other Doctrines
Inerrancy is foundational to all other essential Christian doctrines. It is granted that some other doctrines (like the atoning death and bodily resurrection of Christ) are more essential to salvation. However, all soteriological (salvation-related) doctrines derive their divine authority from the divinely authoritative Word of God. So, epistemologically (in a knowledge-related sense), the doctrine of the divine authority and inerrancy of Scripture is the fundamental of all the fundamentals. And if the fundamental of fundamentals is not fundamental, then what is fundamental? Fundamentally nothing! Thus, while one can be saved without believing in inerrancy, the doctrine of salvation has no divine authority apart from the infallibility and inerrancy of Scripture.
IT’S AN ESSENTIAL
Inerrancy deserves high regard among evangelicals and has rightly earned the status of being essential (in an epistemological sense) to the Christian Faith. Thus, to reduce inerrancy to the level of non-essential or even “incidental’ to the Christian Faith, reveals ignorance of its theological and historical roots and is an offense to its “watershed” importance to a consistent and healthy Christianity. Inerrancy simply cannot be rejected without grave consequences, both to the individual and to the Church.
IT’S UNDER ATTACK… RIGHT NOW!
The International Council on Biblical Inerrancy (ICBI) was founded in 1977 specifically over concerns about the erosion of inerrancy. Christian leaders, theologians and pastors assembled together three times over the course of a decade to address the issue. At the first meeting, a doctrinal statement was jointly created titled “The Chicago Statement on Biblical Inerrancy” (see full text here). This document has been described as “a landmark church document” created
“by the then largest, broadest, group of evangelical protestant scholars that ever came together to create a common, theological document in the 20th century. It is probably the first systematically comprehensive, broadly based, scholarly, creed-like statement on the inspiration and authority of Scripture in the history of the church.” (Dallas Theological Seminary, “Records of the International Council On Biblical Inerrancy”)
Despite this modern safeguard, in 2010, Dr. Mike Licona, an evangelical professor, wrote a book titled The Resurrection of Jesus: A New Historiographical Approach. In this book, he suggested that the account of the resurrected saints walking through the city might be “apocalyptic imagery” (Mat. 27:51-53). In other words, he suggested that the events did not actually happen, but that it was lore or legend. Subsequently, Licona resigned from his position with the Southern Baptists and at Southern Evangelical Seminary. What followed is rather alarming. Incredibly, some notable evangelical scholars began to express their support for Licona’s view, considering it consistent with a belief in inerrancy.
SCHOLARS TRYING TO REDEFINE INERRANCY
Of course, in order to defend Licona’s view they had to redefine inerrancy to include what were previously considered to be errors. Some did this by misinterpreting inerrancy as expressed by the ICBI framers.
Since 2011, more alarming statements from Licona have surfaced, including: (1) A denial of the historicity of the mob falling backward at Jesus’ claim “I am he” in John 18:4-6 (RJ, 306, note 114); (2) A denial of the historicity of the angels at the tomb recorded in all four Gospels (Mat. 28:2-7; Mark 16:5-7; Luke 24:4-7; John 20:11-14) (RJ, 185-186); (3) A denial of the accuracy of the Gospel of John by claiming it says Jesus was crucified on the wrong day (debate with Bart Ehrman at Southern Evangelical Seminary, Spring, 2009); (4) A claim that the Gospel genre is Greco-Roman biography which he says is a “flexible genre” in which “it is often difficult to determine where history ends and legend begins” (RJ, 34). Amazingly, these views continue to gain support among the evangelical community.