Inerrancy of the Bible: Defined and Defended. Part 2

Related Post: Inerrancy of the Bible: Defined and Defended. Part 1 II. Inerrancy was Affirmed Throughout Church History Michael Bird refers to a recent historical thesis advocated by Jack Rogers and Donald McKim who assert that inerrancy is a recent a recent development which emerged from conservatives when they reacted defensively to the challenge of … Continue reading “Inerrancy of the Bible: Defined and Defended. Part 2”

Related Post: Inerrancy of the Bible: Defined and Defended. Part 1

II. Inerrancy was Affirmed Throughout Church History
Michael Bird refers to a recent historical thesis advocated by Jack Rogers and Donald McKim who assert that inerrancy is a recent a recent development which emerged from conservatives when they reacted defensively to the challenge of the Enlightenment. However, the truth is that the doctrine of inerrancy is not recent phenomenon as it has been affirmed throughout church history. The careful documentation and thorough study by John D. Woodbridge, Biblical Authority: A Critique of the Rogers/McKim Proposal (Zondervan 1982) demonstrates conclusively that Rogers and McKim’s historical thesis is flawed as it is based on skewed handling of historical sources. Woodbridge confirms that while inerrancy was not a major feature in the development of doctrines, nevertheless the Church has always affirmed inerrancy as a matter of fact. Continue reading “Inerrancy of the Bible: Defined and Defended. Part 2”

Inerrancy of the Bible: Defined and Defended. Part 1

I. Clarification of Terms E.J. Young provides a precise definition for each of the terms “inerrancy” and “infallibility” of the Bible: Infallible: “By the term infallible as applied to the Bible, we mean simply that the Scripture possesses an indefectible authority. As our Lord himself said “it cannot be broken” (John 10:35). It can never … Continue reading “Inerrancy of the Bible: Defined and Defended. Part 1”

I. Clarification of Terms

E.J. Young provides a precise definition for each of the terms “inerrancy” and “infallibility” of the Bible:

Infallible: “By the term infallible as applied to the Bible, we mean simply that the Scripture possesses an indefectible authority. As our Lord himself said “it cannot be broken” (John 10:35). It can never fail in its judgments and statements. All that it teaches is of unimpeachable, absolute authority, and cannot be contravened, contradicted, or gainsaid. Scripture is unfailing, incapable of proving false, erroneous, or mistaken.”
Inerrant: “By this word [Inerrant] we mean that the Scriptures possess the quality of freedom from error. They are exempt from the liability to mistake, incapable of error. In all their teachings they are in perfect accord with the truth.” [E.J. Young, Thy Word Is Truth (Eerdmans, 1957), p. 113]

For our purpose, we shall use Paul Feinberg’s celebrated definition of ‘inerrancy’:  “Inerrancy means that when all facts are known, the Scriptures in their original autographs and properly interpreted will be shown to be wholly true in everything that they affirm, whether that has to do with doctrine or morality or with the social, physical, or life sciences.” Paul Feinberg, “The Meaning of Inerrancy” in Inerrancy, ed. Norman Geisler (Grand Rapids: Zondervan 1979), 294.

However,  some Western theologians who no longer believe that the Bible is inerrant  prefer to describe the Bible as “infallible”. In the process, they use the word “infallibility” as a short-hand for “limited inerrancy”, that is, the view that the Bible contains historical and scientific errors while remaining infallible in matters of faith and salvation. Unfortunately, this redefinition is a departure from classical theological discourse when the word ‘inerrancy’ meant the Bible does not err, and “infallibility” meant the Bible cannot err.

In contrast, Article XI of the Chicago Statement on Biblical Inerrancy (CSBI) emphasizes: “We affirm that Scripture, having been given by divine inspiration, is infallible, so that, far from misleading us, it is true and reliable in all the matters it addresses. We deny that it is possible for the Bible to be at the same time infallible and errant in its assertions. Infallibility and inerrancy may be distinguished, but not separated.” The two terms ‘infallible’ and ‘inerrant’ are, in context, inextricable. In short, inerrancy and infallibility affirm that the whole of Scripture is true and not only parts of it. Finally, the focus of inerrancy is not limited to issues of factual accuracy in Scripture. It is primarily concerned about the authority of Scripture. Thus, CSBI begins in Article 1, “We affirm that the Holy Scriptures are to be received as the authoritative Word of God.” Continue reading “Inerrancy of the Bible: Defined and Defended. Part 1”

Malaysian Bar: Supremacy of Federal Constitution and Syariah Court Enactments (2016) June 8, 2016

Malaysian Bar Press Release | Preserve, Respect and Uphold the Supremacy of the Federal Constitution 8 June 2016 The Malaysian Bar is extremely concerned over recent attempts by certain parties to ignore or reject entrenched principles in our supreme law, namely the Federal Constitution.[1] It was reported that Minister in the Prime Minister’s Department, Dato’ … Continue reading “Malaysian Bar: Supremacy of Federal Constitution and Syariah Court Enactments (2016) June 8, 2016”

Malaysian Bar Press Release | Preserve, Respect and Uphold the Supremacy of the Federal Constitution
8 June 2016

The Malaysian Bar is extremely concerned over recent attempts by certain parties to ignore or reject entrenched principles in our supreme law, namely the Federal Constitution.[1]

It was reported that Minister in the Prime Minister’s Department, Dato’ Seri Jamil Khir Baharom (“Minister”) said that “the laws to ban unilateral conversion contravenes [sic] Article 12(4) of the Federal Constitution which states the religion of a minor under the age of 18 can be determined by their respective mother or father”.[2]

The Minister’s remarks are erroneous.  Article 12(4) of the Federal Constitution provides: “For the purposes of Clause (3), the religion of a person under the age of eighteen years shall be decided by his parent or guardian” (emphasis added).[3]  Article 12(4) must be read with the interpretation provisions in the Federal Constitution — Article 160 and the Eleventh Schedule — that provide that all words in the singular also include the plural. Hence, the religion of children under the age of 18 is to be decided by both parents, where both parents are alive. Continue reading “Malaysian Bar: Supremacy of Federal Constitution and Syariah Court Enactments (2016) June 8, 2016”

MCCBCHST: WE REJECT THE PRIVATE MEMBERS BILL ON HUDUD

Henceforth, the new Hudud Bill or the “Syariah Courts (Criminal Jurisdiction) (Amendment) Bill 2016” that is tabled in Parliament should be called UMNO-PAS Hudud Bill. After all, without special assistance from UMNO, the Bill that was tabled by PAS (Hadi) would not get a chance to be debated in Parliament. If passed, the Bill will … Continue reading “MCCBCHST: WE REJECT THE PRIVATE MEMBERS BILL ON HUDUD”

Henceforth, the new Hudud Bill or the “Syariah Courts (Criminal Jurisdiction) (Amendment) Bill 2016” that is tabled in Parliament should be called UMNO-PAS Hudud Bill. After all, without special assistance from UMNO, the Bill that was tabled by PAS (Hadi) would not get a chance to be debated in Parliament. If passed, the Bill will place the Federal Constitution on a slippery slide leading to a Shariah dominated Constitution. Malaysia will go the way of Pakistan where religious minorities (Christians) are often subject to false accusations and punishment under the Islamic Blasphemy Law. Nearer home, we should be alarmed at the prospect of non-Muslims being caned for  ‘violating’ Islamic offences: Re: “Woman, 60, Caned for Selling Alcohol in Aceh” StraitsTimes (14 April 2016); See Also “For First Time in Indonesia, non-Muslim Caned under Islamic law” LosAngelesTimes (16 April 2016).

Perhaps, it would be good to refresh our understanding of the Kelantan Hudud Law: LINK

In the face of this present danger, Non-Muslims (especially East Malaysians) must go beyond a adopting poster of resignation and quiet skepticism toward the hollow assurance from the Prime Minister. They must call upon their Members of Parliament and insist that their MPs vote against the UMNO-PAS Hudud Bill.

To read and comment on the full post, please visit my other blog, Religious Liberty Watch: MCCBCHST: WE REJECT THE PRIVATE MEMBERS BILL ON HUDUD LINK