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Five Views on Biblical Inerrancy by R. Albert Mohler Jr., Peter Enns, Michael F. Bird, Kevin J.

By R. Albert Mohler Jr., Peter Enns, Michael F. Bird, Kevin J. Vanhoozer & John R. Franke

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Verbal plenary inspiration means that the text we have is verbatim the text God inspired, down to the very terminology and syntax. It is not that God gave human authors a general impression or message that they then communicated in their own words and according to their own understanding. Rather God accommodated his message to each author’s style and understanding, even as such did not interfere with the content. However, many have argued that verbal plenary inspiration is destructive of human agency and reduces inspiration to dictation.

As Carl Henry would affirm, “Lindsell is certainly right when he says, ‘The doctrine of biblical inerrancy has been normative since the days of the Apostles. ”15 The issue only grew in significance throughout the 1970s, and the great crystalizing event came with the establishment of the International Council on Biblical Inerrancy and its greatest achievement, the Chicago Statement on Biblical Inerrancy, adopted in 1978. The aims of the ICBI were clear from the outset. The group aimed to establish that plenary inerrancy has been and remains a central evangelical distinctive.

They happen in history, but they are not merely historical. This is because the agent involved is not created but the Creator. Hence, the New Testament often describes events of our salvation as events of new creation (for example, John 1:1ff). The transformation effected in the events of Christian faith is rather different from a mere alteration of the general course of human history. What happens in Jesus Christ is nothing short of a reconstitution of the created order and the human being. Therefore, knowing the reality of Christ is not like knowing how the colonies won the Revolutionary War or the meaning of the Constitution of the United States.

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