Why are certain questions forbidden? --Part 1--The authority of Scripture

Several posts back, I said that "next time (Lord willing)," I would talk about two forbidden questions. I even named them.

But I didn't talk about them the next time, nor even the time after that. And I realize that, even today, I am unable, yet, to address the questions themselves, because there are more fundamental issues I have to work through.

One of the key issues: Why are the questions even forbidden? And who is doing the forbidding?

Truth: I have been partially at fault, myself, for forbidding myself to ask them. And the reason I have forbidden myself to ask them is because of some very fundamental doctrine, teaching, beliefs that I have held from my very earliest childhood.

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A little of my story--some fundamental beliefs

I was raised in an evangelical Christian home--late 1950s and '60s. We went to conservative Presbyterian and Bible churches while I was growing up. I was taught--and taught to believe, with all my heart--that the Bible is God's Word, God's Word for and to us (human beings), a very practical and direct communication from God Himself to us to teach us not only how to be saved, but how to live our lives on earth.

I was taught certain songs: "The B-I-B-L-E, yes that's the Book for me! I stand alone on the Word of God, the B-I-B-L-E!"

And, oh!, did I sing it! And, oh!, did I mean it!

Yes! I said. I dared to be a Daniel. I dared to stand alone. I dared to have a purpose firm. And I dared to make it known.

My mom taught me songs for all the books of the Bible before I was five years old.

As a result, I found myself a "Sword Drill" champ (able to look up Bible verses fast) . . . primarily because I knew the order of the books of the Bible.

I never found myself loving Bible reading "quiet times"; but I was taught and encouraged to read my Bible every day. And I certainly attempted, in my own way, to fulfill that desire as expressed and modeled by my mother.

I learned that it is helpful to memorize the Scriptures so I would have the Bible readily at hand. Why?

• "Thy word have I hid in my heart that I might not sin against Thee." --Psalm 119:11
   
• "Thy word is a lamp unto my feet and a light unto my path." --Psalm 119:105
   
• "How can a young man keep his way pure? By guarding it according to [God's] word." --Psalm 119:9

I knew and I was committed to--I believed--the Scriptures that teach about the value of Scripture:

• 2 Timothy 3:16-17: "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work."

And in terms of the Bible's validity and authority?

Jesus' comment in Matthew 5:18 seems definitive: "I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished."

Though I was not a member of a Presbyterian church, I was at least modestly familiar with the basic teaching of--and the proof texts contained in--the Westminster Confession of Faith. (In keeping with its character as a Protestant confession, the first chapter of the Confession is titled "Of the Holy Scripture".) Within its first chapter, it includes these kinds of statements:

I. Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable (Romans 2:14-15--For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them; Romans 1:19--For what can be known about God is plain to them, because God has shown it to them; Psalm 19:1--The heavens declare the glory of God, and the sky above proclaims his handiwork; Romans 1:32--Though they know God's decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them; Romans 2:1--Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things.); yet are they not sufficient to give that knowledge of God, and of His will, which is necessary unto salvation (1 Corinthians 1:21--For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe; 1 Corinthians 2:13-14--And we impart this [the things freely given us by God] in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned). Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His Church (Hebrews 1:1--Long ago, at many times and in many ways, God spoke to our fathers by the prophets); and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing (Proverbs 22:19-21--That your trust may be in the LORD, I have made them known to you today, even to you. Have I not written for you thirty sayings of counsel and knowledge, to make you know what is right and true, that you may give a true answer to those who sent you?; Luke 1:3-4--it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught; Romans 15:4--For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope; Matthew 4:4, 7, 10--But he answered, "It is written, "'Man shall not live by bread alone, but by every word that comes from the mouth of God.'" ... Jesus said to him, "Again it is written, 'You shall not put the Lord your God to the test.'" ... Then Jesus said to him, "Be gone, Satan! For it is written, "'You shall worship the Lord your God and him only shall you serve.'"; Isaiah 8:19-20--And when they say to you, "Inquire of the mediums and the necromancers who chirp and mutter," should not a people inquire of their God? Should they inquire of the dead on behalf of the living? To the teaching and to the testimony! If they will not speak according to this word, it is because they have no dawn); which makes the Holy Scripture to be most necessary (2 Timothy 3:15--from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus; 2 Peter 1:19--And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts); those former ways of God's revealing His will unto His people being now ceased (Hebrews 1:1-2--Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world). . . .

IV. The authority of the Holy Scripture, for which it ought to be believed, and obeyed, depends not upon the testimony of any man, or Church; but wholly upon God (who is truth itself) the author thereof: and therefore it is to be received, because it is the Word of God (2 Peter 1:19, 21--And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, ... For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit; 2 Timothy 3:16--All Scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness; 1 John 5:9--If we receive the testimony of men, the testimony of God is greater, for this is the testimony of God that he has borne concerning his Son; 1 Thessalonians 2:13--And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers.) . . .

VI. The whole counsel of God concerning all things necessary for His own glory, man's salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men (2 Timothy 3:15-17--[You know] how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work; Galatians 1:8-9--But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed; 2 Thessalonians 2:2--[We ask you, brothers,] not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come). Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word (John 6:45--It is written in the Prophets, 'And they will all be taught by God.' Everyone who has heard and learned from the Father comes to me; 1 Corinthians 2:9-12--But, as it is written, "What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him"-- these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. For who knows a person's thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God. Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God): and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed (1 Corinthians 11:13-14--Judge for yourselves: is it proper for a wife to pray to God with her head uncovered? Does not nature itself teach you that if a man wears long hair it is a disgrace for him; 1 Corinthians 14:26, 40--What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. ... But all things should be done decently and in order).

VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all (2 Peter 3:16--[Our beloved brother Paul wrote to you according to the wisdom given him,] as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures): yet those things which are necessary to be known, believed, and observed for salvation are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them (Psalm 119:105, 130--Your word is a lamp to my feet and a light to my path. ... The unfolding of your words gives light; it imparts understanding to the simple).

VIII. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which, at the time of the writing of it, was most generally known to the nations), being immediately inspired by God, and, by His singular care and providence, kept pure in all ages, are therefore authentical (Matthew 5:18--For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished); so as, in all controversies of religion, the Church is finally to appeal unto them (Isaiah 8:20--To the teaching and to the testimony! If they will not speak according to this word, it is because they have no dawn; Acts 15:15--And with this the words of the prophets agree, just as it is written; John 5:39, 46--You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, ... For if you believed Moses, you would believe me; for he wrote of me). But, because these original tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them (John 5:39--You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me), therefore they are to be translated in to the vulgar language of every nation unto which they come (1 Corinthians 14:6, 9, 11-12, 24, 27-28--Now, brothers, if I come to you speaking in tongues, how will I benefit you unless I bring you some revelation or knowledge or prophecy or teaching? ... So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be speaking into the air. ... but if I do not know the meaning of the language, I will be a foreigner to the speaker and the speaker a foreigner to me. So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church. ... But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all, ... If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God), that, the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner (Colossians 3:16--Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God); and, through patience and comfort of the Scriptures, may have hope (Romans 15:4--For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope)..

IX. The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly (2 Peter 1:20-21--knowing this first of all, that no prophecy of Scripture comes from someone's own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit; Acts 15:15-16--And with this the words of the prophets agree, just as it is written, "'After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it'").

X. The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture (Matthew 22:29, 31--But Jesus answered them, "You are wrong, because you know neither the Scriptures nor the power of God. ... And as for the resurrection of the dead, have you not read what was said to you by God"; Ephesians 2:20--[the household of God is] built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone; with Acts 28:25--And disagreeing among themselves, they departed after Paul had made one statement: "The Holy Spirit was right in saying to your fathers through Isaiah the prophet . . .").

If, as a Christian, you are disposed to set Scripture aside, resounding affirmations of faith like these--backed as they are by the Word of God--should rock you back on your heels and make you consider carefully whether and to what extent you really intend to wander away from a commitment to the power and secure foundation of the Word of God.

And I believed [ETA 4/26/11: the kinds of things] the Confession [affirms]. And happily and wholeheartedly confessed what the Confession [would have] demanded of me [had I been required to make such a confession].

From the time I was in high school, I was convinced I was supposed to be a pastor. And in anticipation of such a vocation, I planned to study at seminary.

(Because of my upbringing, and my sense that the most powerful preachers under whom I had sat were graduates of Dallas Theological Seminary, I figured I was going to go there. "Funny": At the last moment, only a couple of months before I was going to send in my application, a friend of mine from Australia urged me to consider going, instead, to Westminster Seminary in Philadelphia. And so that is where I went.)

But between the time I went off to college and the time I began my studies at Westminster, a significant movement arose in the evangelical world. I knew nothing of it, honestly, till years later. The issues addressed by Dr. Harold Lindsell and the International Council on Biblical Inerrancy were simply completely off my radar.

The Battle for the Bible and the International Council on Biblical Inerrancy

Launched by Dr. Harold Lindsell's 1976 bombshell, The Battle for the Bible, and then carried forward by the International Council on Biblical Inerrancy (now enfolded within the International Church Council Project under the Coalition on Revival), there arose a new emphasis on and controversy over what inerrancy means and how Bible-believing churches should speak about the trustworthiness of Scripture. The ICBI produced a lightning rod document in 1978 called The Chicago Statement on Biblical Inerrancy.

Dr. Jay Grimstead, one of the organizers of the ICBI, has written a succinct summary of why and how the ICBI was formed. He describes the context of the times. But before you can understand what he says about those times (or, really, about our own times), you need to know the meaning of certain terms he uses.

If you are like me, you probably have at least a vague idea about what a "liberal" view of Scripture might be. But "neo-orthodox"? What is neo-orthodoxy?

Understand that this is being explained by an opponent of the view. But this is how Grimstead describes it:

Neo-orthodoxy claims that the human words of the Bible are not the very words of God, but rather are a fallible human "witness" to the words of God and are therefore in a sense, the "Word" of God to man. In some cases they claim that the words of the Bible "become" the Word of God to man at a particular existential moment when that man senses God speaking to him. Others have spoken of the Bible "containing" the Word of God.

He then seeks to describe how this viewpoint had entered the evangelical world:

Since most neo-orthodox theologians attempt to honor God's word in some sense, their presentation to their students of their existential and relativistic re-interpretation of the Bible does not appear to be, nor is it intended to be, an attack upon the Bible. But . . . most neo-orthodox . . . usually believe . . . that human language is incapable of communicating absolute, unchanging, and inerrant truth from God to man. . . .

In addition, most neo-orthodox "evangelicals" believe they cannot count on the Bible being absolutely true in matters of time and space, science and history, or ethics and anthropology (that is, areas that are open to scientific verification or falsification), but they do comfort themselves by saying they believe the Bible may be capable of communicating undistorted truth in "spiritual" matters such as eternity and heaven, faith and salvation, or piety and theology (areas that are not open to objective empirical verification). Thus they ask us to subjectively believe the Bible in those areas of "faith and practice" that we cannot, by the nature of the case, "prove" and then expect us to understand that the Bible is not totally reliable in matters of history and science.

In a nutshell, a liberal and neo-orthodox view of Scripture considers the original Greek and Hebrew manuscripts of the Bible to be part true and part false. . . .

And so what does this have to do with the International Council on Biblical Inerrancy?

By 1976, a neo-orthodox and liberal view of Scripture and therefore a relativistic view of doctrine and morals had permeated all levels of evangelicalism in every denomination and organization. The prevailing mood among educated people was openness to the liberalized view of scripture and a general fear of being labeled a "narrow inerrantist" who still believed the old, "unscholarly and medieval" view of Scripture. If a Christian in many evangelical circles really believed in the inerrancy of the Bible, they tended to remain "in the closet."

Furthermore, we, who felt God wanted us to stand up for the traditional, inerrancy view of Scripture and call our churches and organizations to be consistent with the statement on scripture in that organization's founding documents, were often attacked as troublemakers and told to be quiet or to go away. Almost no one wanted to face up to an honest, open evaluation of how far a church or organization had slid down the slippery slope towards increasing liberalization. Christian leaders then, who believed in the inerrancy of the Bible, found themselves becoming lonely warriors who were misunderstood, feared, and sometimes gently persecuted. And almost no one seemed to be willing to make it a national Christian issue and get it settled if it meant losing friends or a position in their organization.

It was in this context, then, that the International Council on Biblical Inerrancy was born and the Chicago Statement on Biblical Inerrancy was written.

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I want to get into the details of the Chicago Statement and some of the affirmations of the Coalition on Revival. "Good stuff."

But this post is already more than long enough, I'm sure. So let me take a break here.

Lord willing, I'll address these matters in another post. (Let me not promise "next time," since something else may come up before then. But definitely "soon"!)