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

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Press, 1968); G. R. Evans, The Language and Logic of the Bible: The Earlier Middle Ages (Cambridge: Cambridge Univ. Press, 1991); R. P. C. Hanson, Allegory and Event: A Study of the Sources and Significance of Origen’s Interpretation of Scripture (Louisville: Westminster John Knox, 2003); Michael Cameron, Christ Meets Me Everywhere: Augustine’s Early Figurative Exegesis (New York: Oxford Univ. Press, 2012). 18. See, for example, Thomas Aquinas, Summa Contra Gentiles, bk. 1, chap. html. 19. See, for example, John Wippel, The Metaphysical Thought of Thomas Aquinas: From Finite Being to Uncreated Being (New York: Catholic Univ.

Furthermore, we must also consider revelation’s reception, which must be shaped by the prior doctrines of salvation, Christ, sin, humanity, and creation. Let’s begin with the doctrine of Scripture. As we said, inerrancy must be developed in dialogue with other claims about the Bible, such as its authority and sufficiency. We’ll take the latter first. Sufficiency is an interesting qualifier because it speaks to the scope of Scripture’s meaning. On the one hand, the sufficiency of Scripture means that Scripture is self-interpreting.

We take this as further proof of the aforementioned deep connection between inerrancy and the identity of evangelicalism, which is one of the main concerns of all the authors. Our project thus must be regarded as a first step toward disentangling inerrancy as the primary link to evangelical identity. As we reflected on the contributions, we observed that two essays seemed to be driven by a sense of evangelicalism’s past. They were sensitive to the way inerrancy has functioned in previous decades.

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


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