Inerrancy As An Issue Theology Religion Essay Example

believe that if something is inspired by God, it must be without mistakes, thus making it inerrant. Others emphasize the infallibility of the Bible, highlighting its ability to fulfill God's intentions with guidance from the Spirit, while acknowledging the possibility of some inaccuracies. Another perspective is limited inerrancy, which acknowledges that biblical writers may have made errors in non-theological matters but were error-free when it comes to their theological teachings. The Fundamentalist viewpoint aligns with those who argue for inerrancy and rejects other views as non-biblical hypotheses aimed at diminishing the value of God's Word.

According to Dr. Elmer Towns, Fundamentalists view the Bible as God's book and believe that every word in it is from God. They affirm the inerrancy of Scripture because they consider it authorized by God, which sets them apart from liberalism.

THE SIGNIFICANCE OF INERRANCY

To fully understand the importance of inerrancy, one must explore the rise and progression of liberalism within church history.

Liberalism, also known as Liberal Protestantism, emerged in the 18th century as a response to societal changes caused by new scientific theories and European philosophical doctrines based on reason. It aimed to interpret Scriptural texts naturally, rationally, and coherently by removing supernatural and irrational elements found in the Bible. This movement was distinguished from traditional conservative Protestantism or Reactionary Evangelicalism/Fundamentalism within church history. The rise of liberalism posed a significant challenge for Protestants between 1865 and 1917 as it questioned the authority of the Bible due to Darwinism and increased criticism. Simultaneously, new historical, sociological, and Freudian psychological perspectives were revolutionizing thinking at various levels.

The authority of Protestantism was weakened due to societal changes and rapid secularization, particularly in the

realms of science and higher education. Doubts concerning the truthfulness of biblical texts became widespread throughout the United States, resulting in a decrease in the Bible's influence. In response, liberalists initiated a movement that de-emphasized doctrinal beliefs and instead focused on Jesus' empathy for the impoverished. They embraced the idea of a societal Gospel, which prioritized social ethics. Consequently, they interpreted biblical teachings about salvation as endeavors to bring about change in society. This shift in perspective was spurred by skepticism regarding Scripture's infallibility.

The emergence of Darwin's theory of evolution in 1854 had a profound impact on the development of liberalism. This theory directly challenged the traditional belief in the Creation story from the book of Genesis, causing controversy within religious institutions. In German circles, there was also a growing criticism of biblical texts, leading to the rejection of certain scripture as historically accurate or divinely inspired. In response to these challenges, fundamentalists emerged with the aim of protecting the authority of the Bible. They emphasized its historical authenticity and supernatural nature. Marsden identifies the central conflict as being between God's authority in scripture and modern science's authority, especially when it comes to criticizing scripture itself. To this day, fundamentalists continue to defend the concept of biblical inerrancy against liberalism.

Progressives have denied all supernatural events including Christ's virgin birth, which is the most important land for the Fundamentalists. This denial leads to serious jobs as the genuineness of miracles, the virgin birth, the death on the cross, and the Resurrection of Christ cannot be proven. Therefore, the entire Christian faith would be in vain. In the 20th century, fundamentalists faced controversial events like the Scopes

Trial with progressives. This section will explore some representative challenges on inerrancy during this time period. The first three decades of the 20th century were particularly significant and contentious in the history of war for fundamentalists. Four key issues arose during this period: an article on the Fundamentalss, the Scofield Reference Bible, the Presbyterian Affirmation, and the Scopes Trials.

The Controversy Brews: 1900-18 From 1900 to 1918, fundamentalists had a well-organized reaction to Liberalism, thanks to two related publication events. Firstly, The Fundamentals: A Testimony of Truth, a series of 12 brochures, was published with the financial support of business communities Wyman and Milton Stewart. These brochures aimed to strengthen the fundamentalist position and were created by scholars from around the world with a solid background. The project was initially directed by Amzi Clarence Dixon and later overseen by Reuben A. Torrey.

The article primarily focused on development and criticism, with its main objective being to identify the five essential points that define Fundamentalism. These points are: belief in the infallibility of Scripture, Christ's virgin birth, his substitutionary atonement, his Resurrection, and his Second Coming. The concept of inerrancy was extensively discussed as it plays a crucial role in defending the Bible; this topic made up about one-third of the articles. The publication of this reaction against Liberalism was widely regarded as persuasive and provided a logical and balanced testimony to Christian truth. It is important to note that despite representing different theological positions from various denominations, the Fundamentalists showed great ecumenism and shared the fundamental principles of Christian philosophy.

Although they briefly united against Liberalism or Modernism, this ultimately led to their separation and polarization. Furthermore, within

the same timeframe, fundamentalists also had a notable publication called the Scofield Reference Bible (1909), which was edited by C.I. Scofield, a clergyman from Dallas, Texas affiliated with the Congregationalist denomination.

The aim of this publication is to disseminate Dispensationalism to pastors and laypeople in the English-speaking world. The Scofield Reference Bible, which was published in 1909, served as the main reference edition for preachers, teachers, and laypeople during the early 20th century.

The Scofield Reference Bible (1909)

The creation of the Scofield Reference Bible can be attributed to the Bible Conference Movements that took place in the late 19th and early 20th centuries. These movements include the Niagara Bible Conference (1876-1897) and the Sea Cliff Bible Conference (1901-1921). They all shared a premillennial eschatological perspective, believing in both rapture before tribulation for believers and Christ's return to establish His millennial kingdom. Within these movements, dispensational theology emerged as a prophetic interpretation of Scripture that found strong support. As a result, the popularity of the Scofield Reference Bible grew since it aligned with dispensational theology. Its publication held great significance as it represented Dispensationalism's theological viewpoint: dividing history into seven dispensations with eight covenants between God and man.

Sing the characteristic of the dispensational divinity, Martin Marty and Scott Appleby explain that the Bible's truth can be validated through its accurate predictions of future events and practical advice on redemption and Christian life. The fundamentalists, particularly the Southern Baptist churches, strongly advocated for premillennial dispensationalism because they believed it was based on a genuine interpretation of the Bible. Additionally, Mark Noll underscores the significant impact of the Scofield Reference Bible, not only on dispensational teachings but also on the

belief in the inerrancy of Scripture. Thus, the Scofield Reference Bible is widely regarded as one of the most influential publications in the history of Fundamentalism and has become a standard reference for its foundational principles.

The Presbyterian Affirmation on Inerrancy (1910) Following the Civil War, the influence of the Darwinian development theory permeated all areas of Presbyterian scholarship, including Princeton Theological Seminary. European theology and Hume's empirical philosophy led to the emergence of liberalism, which began to question the belief in inerrancy through various textual criticisms. In response to this liberalism, conservative factions like the fundamentalists arose with the Common Sense Realism approach, actively opposing liberalism and defending the inerrancy of Scripture. Amidst these conflicts, in the late 19th century, tests to amend the Westminster Confession of Faith took place within the fundamentalist contingent of the Presbyterian church. Charles A.

Briggs, a professor at Union Theological Seminary, expressed three main concerns: the Confession of Faith issue, the equation of Bible, Church, and Reason, and the rejection of inerrancy. In response to this, the General Assembly of the Presbyterian Church affirmed the inerrability of the Bible as stated in the Portland Declaration. During the 1889 General Assembly meeting, some moderate Presbyterians attempted to modify the Westminster Confession of Faith. Interestingly enough, around that same time period, Professors Henry Preserved Smith and Arthur Cushman McGiffert faced challenges regarding their unorthodox views. Marsden explores how although there were broader issues connected to moving away from Calvinist orthodoxy, each case primarily centered on accusations concerning inerrancy.

During the 10-year period, the General Assembly acknowledged that the belief in inerrancy was a fundamental teaching of the church. In the 1890s, conservative Presbyterians

successfully defended the Bible's inerrancy against various forms of liberalism. The Presbyterian Church also faced theological disagreements for several decades after 1910. In the 1910 General Assembly, a set of five essential principles, known as the Five Points of Fundamentalism, were adopted as requirements for ordination. These points included the inerrancy of Scripture, the Virgin Birth of Christ, his substitutionary atonement, his bodily Resurrection, and the authenticity of miracles.

These points were later reaffirmed during the General Assemblies of 1916 and 1923 to solidify their Presbyterian orthodox philosophies. Although not intended as a creed or definitive statement, these five points became known as the "celebrated five points" of the conservative party in the 1920s.

The Controversy Explodes: 1918-25

By 1918, both the Liberals and Fundamentalists had clearly defined their positions and organized their movements. The Fundamentalists had aligned themselves around the five fundamentals and were prepared to directly confront the broader movement. In that same year, the first major fundamentalist conference, known as the Philadelphia Prophetic Convention, took place in Philadelphia.

The primary purpose of the conference was to focus on millennian issues, but W. B. Riley also highlighted the threat of Modernism to traditional Christianity to the 5,000 participants. Following the 1918 convention, attendees began paying attention to traditional philosophies and were warned about liberal theology. This eventually led to a meeting the next year at the Moody Bible Institute in Chicago, where God Has Spoken: 25 Addresses was published to emphasize the five points of Fundamentalism. Additionally, during the 1919 conference, leaders of the new Fundamentalist Movement promoted the establishment of bible conferences and Bible schools.

They also started an organization called the World's Christian Fundamentals Association. In

1922, the organization released a magazine called Christian Fundamentals in Church and School, and their activities grew over time. Eventually, their efforts reached a peak with the Scopes Trial.

The Succession of the Presbyterian Affirmative (1923)

The theological dispute over Liberalism in the Presbyterian Church had been ongoing since 1910. In 1922, Dr.

Harry Emerson Fosdick was both a Baptist curate and a guest minister at the First Presbyterian Church of New York City. His sermon titled "Shall the Fundamentalists Win?" caused controversy when it was published and distributed. In 1924, the General Assembly requested that Dr. Fosdick either join the Presbyterian Church or leave the First Church of New York. In 1923, the General Assembly reaffirmed five essential philosophies. Despite the content of these philosophies, many church ministers believed that selecting specific philosophies as essential went against Presbyterian religious order. As a result, in 1924, 1,293 ministers signed a protest known as the Auburn Affirmation.

This text describes the impact of the Five Points of Fundamentalism in Presbyterian history. The assembly was denied the right to amend the Church's Constitution through legislative actions. These Five Points were important because they represented the heritage of Fundamentalism, which emerged from the Niagara Bible Conference in 1895.

During the years of 1925-1930, the influence of Fundamentalists decreased in American spiritual life. The movement had effectively organized itself and articulated its issues, but it was dealt a significant blow with the Scopes Trials in 1925. This resulted in a decline of Fundamentalist influence. Additionally, the Presbyterian General Assembly faced another crisis in 1929.

The Scopes Trial, which took place in Dayton, Tennessee in 1925, is the most famous clash of Fundamentalism and Liberalism

in the early 20th century. It was widely regarded as the trial of the century. Starting in 1923, multiple Southern states had enacted anti-evolution laws, and similar laws were being considered across the state. The legislation passed in Tennessee in 1925 was the strictest, prohibiting the teaching of Darwinism in public schools.

In summary, there was a legal requirement in the public school system that prohibited the teaching of any hypothesis contrary to creationism. The influence of Darwinism in America was delayed due to the Civil War, but eventually led to debates among scholars and scientists. John Thomas Scopes, a young high-school instructor, opposed the anti-evolution law in Tennessee and was encouraged by others to teach evolution, thus challenging the state law. This resulted in Scopes being taken to trial, where he was defended by celebrated attorney Clarence Darrow. On the other hand, William Jennings Bryan, a fundamentalist spokesman, volunteered to assist the prosecution, leading to a dramatic clash between fundamentalism and modern skepticism. The trial gained national attention.

Everyone, from Fundamentalists to lemonade sellers, gathered at that place, along with over 100 newspaper journalists. During the trial, Darrow called Bryan to the stand as a defense witness, ultimately forcing Bryan to admit that he could not answer typical questions regarding the interpretation of Scripture. This led to Bryan losing the respect of Fundamentalists when he expressed support for the idea of periods of time in creation. The day after Darrow's questioning, the judge halted further questioning and instructed the jury, resulting in the defendant being found guilty of violating state law through the teaching of Darwin's theory. A few days after the trial, William Jennings Bryan

passed away due to his inability to defend himself.

Although Darrow was the technical winner of the Scopes trial, the public sentiment sided with Bryan. [ 36 ] As a result, many falsely believed that Fundamentalism was dying out. Following Bryan's defeat, the Fundamentalist Movement faced a major crisis regarding the inerrancy of the Bible, and its influence in America declined steeply before the 1930s.

The Liberalization of the Presbyterian Affirmative (1929)

In the early 20th century, there was internal contention within the Presbyterian General Assembly instead of external conflicts. This reached its peak in 1929, as explained by Ed Dobson: The conflict reached its climax at the 1929 General Assembly meeting, where compromise proposals were made to reorganize the seminary's administration.

The Fundamentalists of the Presbyterian Church did not accept the via media. Therefore, Machen, Allis, Wilson, and Van Til resigned from Princeton University's module. The same year, they formed Westerminster Theological Seminary shortly after the general assembly. In 1933, these Fundamentalists established an independent foreign missions board, and they completely left the church in 1935. This withdrawal and separation became a prominent characteristic of the Fundamentalist Movement. Instead of fighting, its members chose to withdraw from mainstream seminaries and churches and establish their own seminaries and churches.

The major denominations were left in control of the Liberals, which caused the Presbyterian churches to remain divided into various denominations. This led to the separation of Presbyterian groups and the establishment of different Presbyterian seminaries.

THE SECOND CHALLENGES ON INERRANCY: 1930-80

Due to the influence of the Scopes Trial, established denominations experienced a decline in growth and influence during the 1930s. However, unlike expected, the Fundamentalists responded by actively opposing

Liberalism instead of becoming weaker. During this period, the Fundamentalists focused on building their own churches, schools, and organizations, redirecting their efforts towards spreading the Gospel.

In the mid-1930s, the Fundamentalist movement was heading towards a controversy in the mid-1940s between two organizations representing Fundamentalists and Evangelicals. This later resulted in the "secondary separation" involving issues with spiritual deserters.

Fundamentalism's Response (1930-40)

After the Scopes Trial, the Fundamentalist Movement was greatly influenced during the mid-1930s. It became more insular and adopted various forms such as Bible Conferences, Bible Colleges, and Radio Ministries to spread the Gospel and expand their influence.

The Bible conference

During the mid-1930s, the Bible Conference Movement experienced a resurgence. Among these conferences, the Winona Lake Bible Conference played an important role in the growth of Fundamentalist churches from the mid-1930s to the 1950s.

Joel Carpenter discusses the Conference, which provided a unique combination of luxurious resort activities, traditional camp meetings, and religious teachings from influential fundamentalist speakers. The conference offered a variety of options, allowing attendees to select sessions or even spend whole weeks focusing on missions, youth, pastoral work, Bible studies, the "higher Christian life," prophecies, sacred music, business leaders, women's ministry, or Sunday school instruction. This movement served as a source of spiritual nourishment for Fundamentalist churches during challenging times. After being reorganized in 1937, the conference expanded and improved, leading to further growth and cooperation among different churches.

Bible College One of the most important aspects in the development and expansion of the movement was the emergence and growth of Bible Institutes. Wheaton College, founded in 1857, experienced significant growth during this time, particularly in its focus on missions. Similarly, Bob Jones University was established

in 1926 with the aim of providing Bible education to young people. These institutes increased in number and influence as Fundamentalists lost faith in the existing educational institutions of that period, which had veered towards Liberalism and Darwinism.

Radio Ministry and Other Channels of Fundamentalist Expression
Radio stations were effective platforms for conveying the beliefs of Fundamentalism, specifically the five points outlined in the Fundamentals. Despite the refusal of mainstream denominations to acknowledge Fundamentalism and the growing influence of national media, both Bible college stations and nationwide stations played a significant role in spreading Fundamentalist ideas. Additionally, publications like The Sword of the Lord experienced a surge in popularity during the 1930s, solidifying their position as key disseminators of the belief in Scripture's inerrancy. The mid-1940s witnessed the establishment of two crucial organizations: the American Council of Christian Churches (ACCC) and the National Association of Evangelicals (NAE).

The birth of these organizations led to the conflict between Fundamentalism and Evangelicalism. In the 1940s, Evangelicals formed the World Council of Churches (WCC), while Fundamentals like Carl McIntire aligned themselves with organizations that opposed the WCC due to its association with the Ecumenical Movement. As a result, the American Council of Christian Churches (ACCC) was established in 1941 to challenge the Federal Council's claim to represent all Protestants. Led by Carl McIntire, the ACCC aimed to counter the influence of the WCC. McIntire further founded the International Council of Christian Churches (ICCC) in 1948 for the same purpose. Additionally, another significant organization formed during this period was the National Association of Evangelicals (NAE).

The organization was launched in 1942 after a meeting at Moody Bible Institute. According to Dodson, the NAE

was developed for three main reasons. Firstly, the Evangelicals at that time were displeased with previous attempts at Christian unity, criticizing the Federal Council of Churches of Christ for its inclusive approach and influence by the social Gospel. Additionally, they were not satisfied with Carl McIntire and his ACCC due to their critical attitude. The second reason was a sense of isolation among conservative Christians.

Last, this is because the house firm believes that united evangelicals could provide a positive informant. Harold J. Ockenga was a leader in the emergence of neo-Evangelism. He believed that the term "evangelical" was being misapplied to describe Fundamentalists. Because he didn't want to be associated with Fundamentalism, he introduced the term "neo-Evangelism" and stressed that the New Evangelicals were willing to address social issues that fundamentalism had avoided.

The National Association of Evangelicals (NAE) aimed to foster a revival of the Christian faith within a secular world, without the need for separation from it.

Rise of Evangelicalism and rejection of Fundamentalism (1950s-1970s)

In the 1950s, a new form of Evangelicalism emerged in opposition to the fundamentalist movement. These new Evangelicals were against Liberalism but abandoned their confrontational approach. They held onto the belief in the Second Coming of Christ but let go of dispensationalism. They were willing to collaborate with various groups, including Catholics, in order to spread the Gospel. Billy Graham was an influential figure among these new Evangelicals.

He emphasized evangelism and was willing to meet anyone, including the Pope, regardless of their Protestant beliefs. This approach, known as "concerted evangelism," faced significant opposition from strict fundamentalists who believed in the separation of fundamentalist and evangelical

movements. In the 1960s and 1970s, a concept called "secondary separation" arose among fundamentalists, where they considered any evangelical who associated with or supported those who had left their faith as being no different from the deserters themselves. Consequently, the extent of one's segregation became a highly debated topic within fundamentalist communities.

Chicago Statements on Biblical Inerrancy (1978)

In 1978, approximately three hundred evangelical scholars gathered in Chicago to create the Chicago Statement on Biblical Inerrancy.

Among those present were fundamentalist theologians including Carl Henry, Harold Lindsell, Francis Schaeffer, and Norman Geisler. The convention aimed to uphold the idea of scriptural inerrancy as opposed to more broad and neo-orthodox interpretations of the Bible (from "Chicago Inerrancy"). The significance lies in how the predecessor documents, the Fundamentals and the Scofield Reference Bible, are integral to establishing the Bible's inerrancy.

THE RECENT TRENDS ON INERRANCY: 1980-The Present

In recent decades, fundamentalists have had the opportunity to surpass Liberalism in the battle over inerrancy. The emergence of Creationism, alongside advancements in scientific methods, has provided compelling evidence that supports the biblical accounts, particularly validating the facts presented in Genesis. Additionally, evangelical churches have experienced significant growth, becoming larger and larger and transforming into "Super or Mega Churches."

The voices of fundamentalists have been growing louder as Liberalism loses its influence. However, despite hearing about positive developments, fundamentalists were unable to express their opinions. The increasing prevalence of secularism has brought moral issues such as homosexuality and abortion to the forefront. Additionally, scandals involving clergy members have further complicated these moral concerns. In present times, fundamentalists are also confronted with a variety of other issues, including social, ethical, political, and spiritual matters. The specific challenges

faced by fundamentalists have evolved over time, making it increasingly challenging to find solutions within the teachings of the Bible.

The practical issues that are not directly mentioned in the Bible are the reason for the ongoing conflicts between fundamentalists and progressives. The key to resolving these issues lies in correctly interpreting the Bible according to its intended purpose. While the issue of inerrancy appears to be diminishing between the two groups, there are still various issues that are part of this larger debate. Thus, the struggles over the inerrancy issues continue to persist even today.

Decision Until now, three categorized challenges in the fundamentalist history are explored: the first period (1900-30), the in-between period (1930-80), and the last period (1980-Present). Each period has its own issue of inerrancy. During World War I and a period of significant societal changes in the early 20th century, the threats of Liberalism posed a serious crisis for traditional Christianity; however, the fundamentalists effectively overcame it. However, the Scope Trial in the in-between period changed the course of Fundamentalism history; it presented the most serious crisis.

The weakening of the fundamentalist's belief in inerrancy was caused by the wake. However, strategic changes such as the establishment of a radio station and publication led to their endurance and prosperity.