From: REXLEX@linac.fnal.gov
Newsgroups: soc.religion.christian
Subject: VanTil/Conclusion
Date: 3 Oct 92 06:14:12 GMT
Organization: FNAL

Taken from: In Defense of the Faith, Vol 5.  "An Introduction to Systematic
Theology,"  Ch. 12, "The Inspiration of Scripture."  Pp. 146-158.  Cornelius
VanTil.  Copyright, 1974, den Dulk Christian Foundation.  Presbyterian & Reform
Publishing Co. Used by permission.


THE INSPIRATION OF SCRIPTURE
I. The Orthodox Doctrine of Inspiration.
II Forms of Inspiration.
III.  Scriptural Inspiration and Phenomea Outside of Scripture

    A word needs to be said, in conclusion, about the idea of an infallible
Bible in relation to phenomena outside the Bible.  Our doctrine of Scripture is
involved in the Christian theistic system.  The Christian theistic system
itself has "difficulties.''  It has insuperable difficulties if one begins with
the assumptions of non-Christian thought.  It appears after careful
consideration however that unless we may accept the Christian theistic position
there is no hope for any rational interpretation of life.  For this reason we
hold to the Christian theistic position not with apology, but with a deep
conviction of its truth, even though we cannot understand in a comprehensive
way all that is involved in it.  Similarly with respect to the difficulties of
the phenomena of Scripture itself, and with respect to the difficulties that
come up when we interpret Scripture in relation to phenomena outside of itself.
 We do not claim that we can "solve'' all these difficulties.  Many of them
have been solved.  Many more will, doubtless, be solved in the future. But we
do not expect that all of them will be solved in this life. Yet we hold on to
Scripture fearlessly, inasmuch as there is nothing but chance if we do not.

     These difficulties themselves cannot here be discussed in detail.  That is
for works of biblical criticism, of Christian philosophy, biology, etc., to do.
 We only classify them roughly here.

    A.  Difficulties on account of biblical criticism.  These difficulties
pertain in part to the phenomena of Scripture itself, and in part to phenomena
found in non-scriptural material.  It is the work of both the Old and the New
Testament departments in an orthodox seminary, in addition to working out the
exegesis of the Scriptures, to defend it against the attacks of negative
criticism.  We only remark that the spirit of criticism is negative.  That is,
the ordinary Bible criticism takes for granted the non-theistic position with
respect to evolution, etc.  It, therefore, cannot see that a perfect
interpretation can come in and has come into the world in the lowly form of the
person of Christ, and the lowly form of the Scripture

    B.  The second main class of phenomena is that of historic science in
general and evolution in particular.  Here, too, we must refer to discussion on
evidences and to apologetics as the fields in which it is shown that the
evolutionary position is not proved, but assumed to be true, while the whole
nonChristian philosophy of history leads to the destruction of human
predication.

    C.  In the third place, the content of Scripture is contrasted in spots
with the content of religion and morality taught outside of Scripture.  A good
illustration of this type of criticism is found in the jus talionis taught in
the Old Testament.  The whole Old Testament is often rejected on the ground
that its ethics are not as high as are the ethics in many other writings.  This
point falls particularly to Christian ethics to discuss.  It may be shown that
the Old and the New Testament are basically one in their teaching, the only
difference being that in the New Testament we have a fuller development of that
which is taught in the Old Testament.  Both held before man an absolute ideal. 
Both say that man, since he became a sinner, has basically a false
interpretation of life, and is morally at enmity against God. Both say that, in
Christ alone, and in the interpretation of Christ in the Scripture, we have the
only true interpretation for man.  In all the most important matters, the two
Testaments are as one, while, together, they stand opposed to all other
literature.  The whole Scripture not only presents something that is the
highest in life, but also something that is incomparaby the highest.

     The doctrine of infallible inspiration must therefore be unequivocally
taught.  Now that creed revision is in the air, it is necessary that people see
once again the truth of this simple but basic Protestant doctrine.

END OF LINE

[As far as inerrancy apologetics, I don't know what more you could ask for than
I have laboriously provided for you.  I have presented it pastorally,
theologically and now, more on a philosophic note.  You can have others pray
for you, others consul you, even others drive the car for you, but in the area
of inerrancy, you have to make a commitment.  As the three men who ended up in
the fiery furnace did not give a "careful" answer to the king, just so each
must make a commitment to whether they hold to inerrancy and all its
implications or errancy and all its.  We live in a cause and effect universe,
so your choice DOES have significance!  Happy trails -Rex]

REXLEX@FNAL.FNAL.GOV