This post contains a summary of the various views that exists on
the doctrine of Inspiration of Scripture.
«No responsible
doctrine of inspiration can deny that the biblical authors were thoroughly encultured, ancient people, who spoke as ancient people.
The Doctrine of the Inspiration of Scripture did not begin with Christianity.
In other words, though
the Doctrine of Inspiration is logical, it does not seem to be biblical.
The history of how the early church came to adopt and defend
the doctrine of inspiration is a little hazy, but a few things are certain.
This is
the doctrine of the Inspiration of Scripture.
And yes, I am aware that there are other verses which support
the doctrine of the Inspiration of Scripture, but the only verse which explicitly mentions «inspiration» is 2 Timothy 3:16 (and I will argue later that even this verse does not mention inspiration).
As Pinnock argues, «
The doctrine of inspiration [authority?]
For now, my only point is that there does not seem to be any passage in the Bible which defends
the doctrine of Inspiration as it was taught to me: that the Holy Spirit guided human authors to compose and record through their personalities God's selected message without error in the words of the original documents.
I think that we will see that if there is any heresy here at all, it might be found within
the doctrine of inspiration itself.
First,
the doctrine of Inspiration is a very early doctrine.
In this case,
the doctrine of the inspiration of Scripture seems to be more a matter of human selection for human reasons, rather than a matter of divine and human authorship.
Though
the doctrine of Inspiration seems necessary, it does not seem to be something the Bible says about itself.
The traditional doctrine of inerrancy, like the traditional
doctrine of inspiration, applies only to the original manuscripts.
Does it not seem that if
the Doctrine of Inspiration is central to our beliefs about the Bible, clear statements should be more frequent within the Bible than in only one hard - to - understand verse?
I think it is
the doctrine of Inspiration that leads many people to read and use the Bible in the way you describe above.
However, we approach
the doctrine of inspiration slightly different than you have described.
Though there are people among the «priestly class», as you call it, that use
the doctrine of inspiration to lord their educated / professional status over the average church members, there are plenty of others (such as my pastor, and probably most every Calvary Chapel pastor) who approach their charge as shepherds of the flock with the proper attitude of a helper and clarifier to the flock seeking to understand the meaning of the Bible.
To the contrary, I find it possible that
the doctrine of inspiration of Scripture as classically defined has erected the Bible as a Sacred Relic to be worshiped by the masses.
A lot of this is due, I believe, to
the doctrine of the Inspiration of Scripture.
How do you know that is the only reason that
the doctrine of inspiration was developed?
But what if
the doctrine of the inspiration of Scripture is wrong?
Over the next several posts, I want to explain the history of
the doctrine of the Inspiration of Scripture, the passages that are used to defend it, and provide a slightly modified and nuanced approach to the process by which I think God might have superintended the writing of Scripture.
So they developed
the doctrine of Inspiration of Scripture to prove that the Bible was a special sort of book which needed special attention and care, and to justify their decision to pull Scripture out of the hands of the people, thus making it available only to the «educated priestly class.»
To understand the stridency of the Council's campaign, or Pinnock's vehemence, or Hubbard's circumlocution, it is necessary to describe more carefully the different approaches regarding
the doctrine of inspiration of which these men are representative.
To turn a particular view of inspiration, i. e., inerrancy, into the «essence» of Christianity is to confuse one's priorities concerning the Christian faith.64, While maintaining the doctrine of sola scriptura, evangelicals must resist any attempt to elevate one inference from its subsidiary
doctrine of inspiration to a position of ascendancy over solus Christus, sola gratia, sola fide, and sola scriptura itself.
Having noted basic differences in these positions, we can then look at a number of questions which evangelicals must address if they hope to move beyond the present impasse in their theological understanding of
the doctrine of inspiration.
As evangelicals have discussed
the doctrine of inspiration, two different approaches have been used.
To his deduction concerning
a doctrine of inspiration, he adds an important inductive qualification.
The real issue concerning
a doctrine of inspiration centers on complex matters of interpretation - issues which I have attempted to speak to in the discussion above.
In what sense, though, may we today understand
the doctrine of inspiration?
I am not positive, but from what I understand,
the doctrine of inspiration at its core is generally used to define the nature of Scripture as God's Word.
Furthermore, the word «inspiration» means so many things today, this word leads to much confusion about
the doctrine of inspiration.
Moving on, I've quite enjoyed what I've read of your thoughts (and His) on the «holy
doctrine of the Inspiration of Scripture» — I don't know who I'm quoting, just someone with an air of pious church authority tone!
In the first place, a «cooler» and more sophisticated scholarship distanced from the heat of earlier controversies has seen new historical nuances and has begun to question the claim of the old Princeton theology to represent the «church
doctrine of inspiration» adequately.
Of course
our doctrine of inspiration does not grow out of our experience with the Bible, but from the teaching of Scripture itself But that truth does not become actual apart from a real interaction between the text and my experience.
The doctrine of inspiration implies belief in the coherence, if not tight uniformity, of Scripture and commits us to the quest for canonical wholeness.
, A New Take on 2 Timothy 3:16, Is
the Doctrine of Inspiration Biblical?)
The doctrine of Inspiration creates a whole mass of people who think the words themselves are God's Word, and so simply by quoting a verse, they are speaking the words of God, even if they don't have a clue what the words mean.
If the Bible doesn't teach
the doctrine of the Inspiration of Scripture, where does that leave us regarding the Bible?
The doctrine of Inspiration makes the Bible a book of magical incantations, to be flung out whenever «the devil» comes around, or when our spouse, boss, or neighbor simply does something we don't like.
The «Me» from ten years ago would not have agreed with the «Me» from today about
the doctrine of the Inspiration of Scripture.
They are not original manuscripts, and the traditional definition for
the doctrine of inspiration applies only to the original manuscripts.
Over the years, as I have tried to discern where this mentality comes from, I always end up at
the doctrine of the Inspiration of Scripture.
When I first began to examine
the doctrine of the Inspiration of Scripture, it was because I saw so much Bible - abuse in our churches and from our pulpits, that is, people, pastors, and even seminary professors using the Bible in ways that made me extremely uncomfortable.
The doctrine of the Inspiration of Scripture has led to some abuses by those who control the interpretation of Scripture.
The «Old Me» from ten years ago debates the «New Me» from today about the traditional
doctrine of the Inspiration of Scripture.
Does any verse in the Bible clearly teach
the doctrine of the inspiration of Scripture?
The primary text used to support
the doctrine of the Inspiration of Scripture is 2 Timothy 3:16.
The Doctrine of the Inspiration of Scripture was actually an idea that was carried over from Judaism, with some slight modifications.