Notes
Chapter 2: Formed, Deformed, Reformed
1. J.I. Packer, "Fundamentalism" and the Word of God (London: Inter-Varsity Press; Grand Rapids, Mich.: Eerdmans, 1958), pp. 152ff. See also James Barr, The Bible in the Modern World (London: SCM Press, 1973), pp. 1-12, and Brevard S. Childs, Biblical Theology in Crisis (Philadelphia: Westminster Press, 1970), pp. 13-87, 103-4. Childs's footnotes are in effect a superb bibliography of the "biblical theology" movement from the North American perspective. Cf. J.D. Smart, The Past, Present and Future of Biblical Theology (Philadelphia: Westminster Press, 1979).
2. Packer, "Fundamentalism" and the Word of God, p. 158.
3. Cf. Childs, Biblical Theology in Crisis, pp. 51-87. Barr, Bible in the Modern World, p.10, classifies the questions that "biblical theology" is nowadays felt to have left unanswered as follows:
(i) Questions about relevance . . . how . . . can material from that very different biblical situation be decisive for our problems?
(ii) Questions about communicability . . . how . . . can we expect what was meaningful to [the men of the Bible] to communicate the same meaning to us?
(iii) Questions about limitations: The Bible is a limited set of books, chosen partly by accident and coming from a limited segment of the total history of the church; how can its insights be decisive for us in any way which is qualitatively different from that which attaches to other books and other times?
(iv) Questions about isolation: How can the Bible be assigned a position qualitatively different from all the other factors which come into the mind . . . when decisions about faith and ethics have to be taken?
(v) Questions about our responsibility: The task of the church is to say what the church and Christians believe today. This responsibility is evaded or distorted if we suppose that our main responsibility is to restate, to reinterpret, or to make our thoughts dependent upon, what was believed by the men of biblical times.
Barr's summary is as precise as it is provocative.
4. The "canonical" approach of Brevard S. Childs, as seen in his Commentary on Exodus, Old Testament Library (Philadelphia: Westminster Press, 1974), and his Introduction to the Old Testament as Scripture (Philadelphia: Fortress, 1979), seems to me a
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very important step in the right direction, though Childs may not agree with my statement in the text.
5. See chapter four, below, where this approach to biblical interpretation is more fully analyzed.
6. See J.R. Gieselmann, "Scripture, Tradition and the Church: an Ecumenical Problem" in Christianity Divided, ed. D.J. Callahan, H.A. Obermann and D.J. O'Hanlon (London: Sheed & Ward, 1962), pp. 39ff. Trent said that gospel doctrine is given to us in written books and (et) unwritten traditions. The Council agreed on the noncommittal et as an alternative to a proposal to say that doctrine comes to us partly in the Scriptures and partly in unwritten traditions (partim . . . partim . . .); thus it was left open to regard the traditions as expository of rather than supplementary to what is written.
7. "Constitution on Revelation" 2.7-10, in The Documents of Vatican II, ed. Walter M. Abbott (London: Geoffrey Chapman; New York: America Press and Association Press, 1966), pp. 114-18; also in Vatican II: Conciliar Documents, ed. Austin P. Flannery (Grand Rapids, Mich.: Eerdmans, 1975), pp. 753-56.
8. In Karl Rahner, "Biblical Theology," in Lexicon fur Theologie und Kirche, ed. J. Hofer and K. Rahner (Freiburg, Germany: Verlag Herder, 1958), 2:449-50, Rahner affirms that the proclamation of the church's faith must be founded on Scripture, as the basis of authority for faith and life, that Scripture stands above tradition as the only norma non normanda (standard not subject to another standard) and that nothing should be held and taught in the church that is not motivated and sanctioned by Scripture.
9. See the report "Tradition and Traditions," in Faith and Order Findings, ed. Paul S. Minear (London: SCM Press, 1963); also, Max Thurian, Visible Unity and Tradition (London: Darton, Longman & Todd, 1964), with the bibliographical notes on p.53.
10. "Recommendations for Diocesan Ecumenical Commissions," circulated by the Roman Catholic Ecumenical Commission for England and Wales and dated May 1968, called for the forming of house groups of Roman Catholics and others who would "start by discussing what various Christian traditions have in common" and go on "to pray together, and to join in Bible study." Roman Catholics were to "take the initiative in starting such groups, in the conviction that they have much to give, though also something to learn"(p.16).
11. G.B. Bentley, The Resurrection of the Bible (London: Dacre, 1940), p.1.
12. G. Ernest Wright and Reginald Fuller, The Book of the Acts of God (New York: Doubleday; Harmondsworth, U.K.: Penguin, 1957). See also G. Hebert, The Bible from Within (London: Oxford University Press, 1950); G. Hebert, "The Holy Bible: Its Authority and Message," in The Lambeth Conference, 1958 (London: SPCK, 1958), 2.1ff.: H.H. Rowley, The Rediscovery of the Bible (London: Hodder & Stoughton, 1954).
13. See B.B. Warfield, "God-Inspired Scripture," in Revelation and Inspiration, vol.1, The Words of Benjamin B. Warfield (Grand Rapids, Mich.: Baker, 1981), pp.245-96 -- an article dating from 1900 but still definitive.
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14. See C.H. Dodd, According to the Scriptures (London: Nisbet, 1952); R.V.G. Tasker, The Old Testament in the New Testament, 2nd ed. (London: SCM Press, 1954); E. Earle Ellis, Paul's Use of the Old Testament (Edinburgh: Oliver & Boyd, 1957); B. Lindars, New Testament Apologetic (London: SCM Press, 1961); F.F. Bruce, This Is That (Exeter, U.K.: Paternoster, 1968).
15. J.I. Packer, "Inspiration" in The New Bible Dictionary, ed. J.D. Douglas et al. (London: Inter-Varsity Fellowship, 1962), p. 564.
16. Pulchra omnium parium inter se consensio (Intitutio 1.8.1).
17. See R.E. Davies, The Problem of Authority in the Continental Reformers (London: Epworth, 1946), pp. 114ff.; E.A. Dowey, The Knowledge of God in Calvin's Theology (New York: Columbia University Press, 1952), pp. 101ff.; John Murray, Calvin on Scripture and Divine Sovereignty (Philadelphia: Presbyterian & Reformed, n.d.), chaps. 1-2; J.I. Packer, "Calvin the Theologian," in John Calvin, ed. G.E. Duffield (Abingdon: Sutton Courtenay, 1966), pp. 162ff.; J.I. Packer, "Calvin's Doctrine of Scripture," in God's Inerrant Word, ed. J.W. Montgomery (Minneapolis: Bethany, 1974, pp. 95ff.; J.I. Packer, "John Calvin and the Inerrancy of Holy Scripture," in Inerrancy and the Church, ed. J. Hannah (Chicago: Moody Press, 1984), pp. 143ff.; H.J. Forstman, Word and Spirit (Stanford, Calif.: Stanford University Press, 1962), pp. 49ff.
18. Abbott, ed., Documents of Vatican II, pp. 118-21; Flannery, ed., Vatican II, pp. 756-58.
19. "The statement, like so many others at the Council, is a compromise. It is deliberately ambiguous so that the old and the new views of the Bible can alike appeal to it. But Rome had not been ambiguous on this point before; therefore, it should be considered a victory for the progressives" (Clark Pinnock in God's Inerrant Word, ed. Montgomery, p. 147; cf Montgomery in the same volume, pp. 263 ff.).
20. John A.T. Robinson's important volume Redating the New Testament (London: SCM Press, 1976) shows that it is not necessary to posit a date later than A.D. 70 for any New Testament book.
21. For a survey of the very little information about Jesus that can be gleaned extrabiblically, see Roderic Dunkerley, Beyond the Gospels (Harmondsworth, U.K.: Penguin, 1957); R.T. France, The Evidence for Jesus (Downers Grove, Ill.: InterVarsity Press, 1986), pp. 9-85.
22. Callahan et al., Christianity Divided, pp.21-22. Cullmann's article dates from 1953.
23. H.N. Ridderbos, The Authority of the New Testament Scriptures (Philadelphia: Presbyterian & Reformed, 1963), pp.14, 44; cf. G.C. Berkouwer, Holy Scripture (Grand Rapids, Mich.: Eerdmans, 1975), pp.83ff.
24. On the history of the formation of the New Testament canon, see J. N. Birdsall, "Canon of the New Testament," in New Bible Dictionary, ed. Douglas et al.; H.N. Ridderbos, "The Canon of the New Testament," in Revelation and the Bible, ed. Carl F.H. Henry (Grand Rapids, Mich.: Baker, 1958), pp. 187ff.; F.F. Bruce, The Canon of Scripture (Downers Grove, Ill.: InterVarsity Press, 1988).
25. Conversations Between the Church of England and the Methodist Church (London: SPCK/Epworth, 1963), p.58 (from the Dissentient View).
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26. Rupert E. Davies, Religious Authority in an Age of Doubt (London: Epworth, 1968), p.214.
27. In 1951 the volume Biblical Authority for Today, ed. A Richardson and W. Schweizer (Philadelphia: Westminster Press; London: SCM Press), which the Commission on Faith and Order of the World Council of Churches had sponsored, offered a consensus by fifteen leading biblical scholar on guiding principles for biblical interpretation (pp. 240-44). In 1967, Erich Dinkler concluded his report to the Commission on Faith and Order as follows: When the World Council of Churches was founded, there was a strong hope . . . that . . . the Bible would be read more and more along the same lines, provided by the development of the so-called 'biblical theology.' Now, two decades later, attention is increasingly drawn to the diversity amongst or even contradiction between biblical writers . . . As a consequence the hope that the churches would find themselves to have . . . a common understanding of the one biblical message has been fading, even to such an extent that in the eyes of some the new exegetical developments seem to undermine the raison d'etre of the ecumenical movement" (quoted from Childs, Biblical Theology in Crisis, pp. 81-82).
28. See the books listed in note 12 above, and from the Roman Catholic side see, for instance, L. Bouyer, The Meaning of Sacred Scripture (Notre Dame, Ind.: University of Notre Dame Press, 1958; London: Darton, Longman & Todd, 1960); C.Charlier, The Christian Approach to the Bible (London: Sands, 1958).
29. Augustine Confessions 8.29.
30. Martin Luther, Works (Weimar, Germany: Bohlau, 1883-1948), 54.179ff.
31. Journal entry for May 24, 1738, in Works of John Wesley, ed. Thomas Jackson (reprint Grand Rapids, Mich.: Baker, 1986), 1:103.
32. F.F. Bruce, Romans, Tyndale Commentary (London: Tyndale, 1963), p.60.
33. Karl Barth, Church Dogmatics 1/1, The Doctrine of the Word of God, trans. G.W. Bromiley (Edinburgh: T & T Clark, 1975), p.107; criticized by, e.g., H. Cunliffe-Jones, The Authority of the Biblical Revelation (London: Jomes Clarke, 1945), chap.8.
34. Childs, Biblical Theology in Crisis, p.103.
35. Harold Lindsell, The Battle for the Bible (Grand Rapids, Mich.: Zondervan, 1979).
36. The books sponsored by the International Council on Biblical Inerrancy attempted this vindication. See the main items listed in note 14 to chapter three of this volume.
Chapter 3: A Long War
1. See E.L. Mascall, Theology and the Gospel of Christ (London: SPCK, 1977), especially chap.1.
2. John Calvin, Institutes of the Christian Religion 1.7.5. For a vigorous assertion of Calvin's view of the Holy Spirit's inner witness as integral to Augustinian and catholic Christian theology, see Alan Richardson, Christian Apologetics (London: SCM Press, 1947), pp.211-20.
3. The sentence is etched on my memory: "I have never seen my Lord Jesus Christ, but He has written me a letter." The reference, alas, I cannot find. The idea of
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Scripture as a letter from Christ is evidently an extrapolation from the letters to the seven churches (Rev 2—3).
4. J.I. Packer, "Fundamentalism" and the Word of God (London: Inter-Varsity Press; Grand Rapids, Mich.: Eerdmans, 1958).
5. Gabriel Hebert, Fundamentalism and the Church of God (London: SCM Press, 1957). Understandably, in view of the withdrawal of the founders of the Inter-Varsity Fellowship from the Student Christian Movement after 1919 on account of the latter's embrace of theological liberalism, SCM Press has had a continuing interest in publishing attacks on evangelical beliefs about the Bible. The Doctrine of an Infallible Book by Charles Gore (1924) was the first such attack, and James Barr's Fundamentalism (1977, 2nd ed. 1981) and Escaping from Fundamentalism (1984) are more recent examples.
6. On the idealism and goals of American fundamentalism, see two brilliant books by George M. Marsden: Fundamentalism and American Culture: The Shaping of Twentieth Century Evangelicalism, 1870-1925 (New York: Oxford University Press, 1980) and Reforming Fundamentalism: Fuller Seminary and the New Evangelicalism (Grand Rapids, Mich.: Eerdmans, 1987).
7. "Prior to 1870, inerrancy, while often assumed, was not used as a test of orthodoxy. But . . . a pivotal episode was the debate in the 1880s and 1890s between Benjamin Warfield and Charles Briggs . . . Warfield used the inerrancy issue to attack Briggs' moderate revisionism. Once the battle line was so drawn, there was no backing down" (Marsden, Reforming Fundamentalism, p.214). No such battle of the giants occurred in Britain, however, where from 1880 to 1950 a pacific pietism, which lacked altogether the intellectual passion exemplified by Old Princeton, dominated evangelical life. During the 1950s, two London ministers, D. Martyn Lloyd-Jones and John Stott, were influential as revivers of evangelical theological concern in and through Britain's Inter-Varsity Fellowship.
8. This point has been argued by, e.g., Packer, "Fundamentalism," pp. 54-64; J.W. Wenham, Christ and the Bible (London:Inter-Varsity Press; Downers Grove, Ill.: InterVarsity Press, 1973, chap. 1; J.W. Wenham, "Christ's View of Scripture," in Inerrancy, ed. Norman L. Geisler (Grand Rapids, Mich.: Zondervan, 1979). pp. 3-36; cf. Wayne Grudem, "Scripture's Self-Attestation and the Problem of Formulating a Doctrine of Scripture," in Scripture and Truth, ed. D.A. Carson and John D. Woodbridge (Grand Rapids, Mich.: Zondervan, 1983). Behind these and similar discussions stand Warfield's magisterial analysis "The Real Problem of Inspiration," in Revelation and Inspiration, vol. 1 of The Works of Benjamin B. Warfield (Grand Rapids, Mich.: Baker, 1981), pp. 169-226, together with the rest of the material in that volume. See also pp. 30-33 in this volume.
9. Westminster Confession of Faith 1.4
10. See Marsden, Reforming Fundamentalism, chaps 11-12, and Wenham, Christ, p.228; Harold Lindsell, The Battle for the Bible (Grand Rapids, Mich.: Zondervan, 1976), pp. 106-21, and Wenham, Christ, pp. 131-32; and Roger Nicole in Doing Theology for the People of God, ed. Donald Lewis and Alister McGrath (Downers
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Grove, Ill.: InterVarsity Press, 1996), p. 181.
11. This was the position of Daniel Fuller, who summarily set it forth in "Benjamin B. Warfield's View of Faith and History," Bulletin of the Evangelical Theological Society 11 (1968): 80-82, and "The Nature of Biblical Ineerrancy," Journal of the American Scientific Affiliation 24 (1972): 47, 50. Clark Pinnock criticized it in his chapter "Limited Inerrancy" in God's Inerrant Word, ed. John Warwick Montgomery (Minneapolis: Bethany, 1974), pp. 147-48. It is ironic that, traveling by a different theological route (a revised doctrine of God), Pinnock should now have come to a position that amounts to much the same thing as Fuller's. See Clark Pinnock, The Scripture Principle (San Francisco: Harper & Row, 1984), chap. 4, especially pp. 100-105.
12. Marsden perceptively comments: "The doctrine of inerrancy was ... functioning at several levels at once. At the most academic level, many conservatives saw it as simply a logically necessary doctrine of the faith. Many progressives, on the other hand, viewed it as confusing, misleading, or simply wrong. But the . . . doctrine also functioned at ecclesiastical and para-ecclesiastical institutional levels. That in turn meant that it was becoming the chief symbol for party division within institutions" (Reforming Fundamentalism, p. 227).
13. Cited from a statement prefixed to each item in ICBI's Foundation Series of small books.
14. The books included James M. Boice, ed., The Foundation of Biblical Authority (Grand Rapids, Mich.: Zondervan, 1978); Norman L. Geisler, ed., Inerrancy (papers from Summit 1; Grand Rapids, Mich.: Zondervan, 1979); Norman L. Geisler, ed., Biblical Inerrancy: Its Philosophical Roots (Grand Rapids, Mich.: Zondervan, 1981); Gleason L. Archer, Encyclopedia of Bible Difficulties (Grand Rapids, Mich.: Zondervan, 1982); Earl D. Radmacher and Robert D. Preus, eds., Hermeneutics, Inerrancy and the Bible (papers from Summit 2; Grand Rapids, Mich.: Zondervan, 1984); John D. Hannah, ed., Inerrancy and the Church (Chicago: Moody Press, 1984); Gordon Lewis and Bruce Demarest, eds., Challenges to Inerrancy: A Theological Response (Chicago: Moody Press, 1984); Kenneth S. Kantzer, ed., Applying the Scriptures (papers from Summit 3; Grand Rapids, Mich.: Zondervan, 1987). The consensus statements from the first two summits, with exposition, were reprinted as appendices to my book God Has Spoken (Grand Rapids, Mich.: Baker, 1988). "A Short Statement" from Summit 1 (1978) is reproduced as an appendix to this chapter (see p. 96).
15. From his speech at ICBI's final activity, the 1987 Congress on the Bible in Washington, D.C.: James M. Boice, ed., Transforming Our World (Portland, Ore.: Multnomah Press, 1988), p.11. All the speeches were reprinted in this volume. ICBI's initiatives have prompted some valuable seminary-sponsored symposia on the inerrancy question: Robert R. Nicole and J. Ramsey Michaels, eds., Inerrancy and Common Sense (Grand Rapids, Mich.: Baker, 1980); D.A. Carson and John D. Woodbridge, eds., Scripture and Truth (Grand Rapids, Mich.: Zondervan, 1983); D.A. Carson and John D. Woodbridge, eds., Hermeneutics, Authority and Canon (Grand Rapids, Mich.: Zondervan, 1986); Harvie M. Conn, ed., Inerrancy and
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Hermeneutic (Grand Rapids, Mich.: Baker, 1988).
16. See especially John D. Woodbridge, Biblical Authority: A Critique of the Rogers and McKim Proposal (Grand Rapids, Mich.: Zondervan, 1982). Jack Rogers -- joint author with Donald McKim of The Authority and Interpretation of the Bible: An Historical Approach (San Francisco: Harper & Row, 1979), a large and uneven special plea for a noninerrantist, functionalist view of biblical authority as warranted by the best patristic and Protestant precedents -- was a leading Fuller Seminary professor. My estimation of this work is given in J.I. Packer, Beyond the Battle for the Bible (Westchester, Ill.: Crossway, 1980), pp. 146-51.
17. See Douglas Johnson, Contending for the Faith (Leicester, U.K.: Inter-Varsity Press, 1979), pp. 209-13, 297-99; Geraint Fielder, Lord of the Years (Leicester, U.K.: Inter-Varsity Press, 1988), pp.82ff.
18. See Marsden, Reforming Fundamentalism, chaps. 1-3.
19. Richard F. Lovelace, Dynamics of Spiritual Life: An Evangelical Theology of Renewal (Downers Grove, Ill.: InterVarsity Press, 1979), pp. 11-12; John White, When the Spirit Comes with Power: Signs and Wonders Among God's People (Downers Grove, Ill.: InterVarsity Press, 1988), especially chap. 16.
20. Mark Noll, Between Faith and Criticism: Evangelicals, Scholarship and the Bible in America (San Francisco: Harper & Row, 1987), pp. 131-37.
21. To avoid misunderstanding, let it be said that criticism and critical, as applied to biblical study, have become systematically ambiguous words. If biblical criticism is defined as answering questions about the date, place, sources, background, literary character, credentials and purpose of each composition, all evangelicals practice it. If it is defined as affirming answers to these questions that imply untrustworthiness or fraudulence of any kind in the documents, all evangelicals oppose it. Whether particular evangelicals profess to accept or oppose biblical criticism thus depends on how they define it. My use of the term here is in the former sense.
22. The phrase analogy of faith stands for the principle of interpreting Scripture harmoniously, letting what is basic and clear illuminate what is peripheral and obscure. The procedure assumes that, inasmuch as all Scripture proceeds ultimately from a single mind, that of God, instrinsic coherence is there to be discovered in the biblical material. Biblical exploration over two millennia has shown that this heuristic principle is every bit as viable as is the denial of it. But in nonevangelical Protestantism today the assumption of coherence is lacking, and the discipline of "biblical theology" has consequently lost its way. See, for evidence of this, Brevard S. Childs, Biblical Theology in Crisis (Philadelphia: Westminster Press, 1970).
23. See Edmund P. Clowney, Preaching and Biblical Theology (London: Inter-Varstiy Press: Grand Rapids, Mich.: Eerdmans, 1961); and for a sample of the discipline in action, see his book The Unfolding Mystery: Discovering Christ in the Old Testament (Colorado Springs, Colo.: NavPress, 1988). Australian authors who have led the way in biblical theology include W.J. Dumbrell, Covenant and Creation: An Old Testament Covenantal Theology (Exeter, U.K.: Paternoster, 1984); W.J. Dumbrell, The End of the Beginning (Grand Rapids, Mich.: Baker, 1985); W.J. Dumbrell, The
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Search for Order (Grand Rapids, Mich.: Baker, 1994); Graeme Goldsworthy, According to Plan (Leicester, U.K.: Inter-Varsity Press, 1991).
24. Sample writings: Sir Edwyn C. Hoskyns and Francis Noel Davey, The Riddle of the New Testament (London: Faber & Faber, 1947); Gabriel Hebert, The Throne of David (London: Faber & Faber, 1941); H.H. Rowley, The Relevance of the Bible (New York: Macmillan, 1943); H.H. Rowley, The Rediscovery of the Old Testament (Philadelphia: Westminster Press, 1946); H.H. Rowley, The Unity of the Bible (Philadelphia: Westminster Press, 1955); Alan Richardson, The Miracle-Stories of the Gospels (London: SCM Press, 1941); A.M. Hunter, The Message of the New Testament (Philadelphia: Westminster Press, 1944), previously published as The Unity of the New Testament (London: SCM Press, 1943); G. Ernest Wright and Reginald H. Fuller, The Book of the Acts of God (New York: Doubleday, 1957); Floyd V. Filson, The New Testament Against Its Environment (London: SCM Press, 1950); James D. Smart, The Interpretation of Scripture (Philadelphia: Westminster Press, 1961); James D. Smart, The Strange Silence of the Bible in the Church (Philadelphia: Westminster Press, 1970); James D. Smart, The Past, Present and Future of Biblical Theology (Philadelphia: Westminster Press, 1979); Krister Stendahl, "Biblical Theology, Contemporary," in The Interpreter's Dictionary of the Bible (Nashville: Abingdon, 1962), 1:418-32; Paul Minear, Images of the Church in the New Testament (Philadelphia: Westminster Press, 1960); Millar Burrows, An Outline of Biblical Theology (Philadelphia: Westminster Press, 1946); Bernhard W. Anderson, The Unfolding Drama of the Bible (New York: Association, 1957).
25. Compare the (probably apocryphal) remark ascribed to Julius Wellhausen about the teaching of W. Robertson Smith and his supporters (Smith lost his chair at the Free Church College, Aberdeen, for teaching higher criticism in a way that was held to undermine faith in biblical inspiration, though Smith denied that it did): "I knew the Old Testament was a fraud, but I never thought anyone would make God party to it, as these Scotsmen are doing."
26. Klaus Bockmuehl, in The Unreal God of Modern Theology (Colorado Springs, Colo.: Helmers & Howard, 1988), castigates the theological version of this double-talk as it deserves; see especially chap 4, "The Collapse of the Doctrine of God."
27. James Barr, who specializes in demolition work, took the lead here. See his The Semantics of Biblical Language (London: Oxford University Press, 1961); "Revelation Through History in the Old Testament and in Modern Theology," Interpretation 17 (1963): 193-205; Old and New in Interpretation (London: SCM Press; New York: Harper & Row, 1966).
28. See Brevard S. Childs, Biblical Theology in Crisis (Philadelphia: Westminster Press, 1970), pp. 51-87.
29. Gerhard Kittel's massive enterprise Theological Dictionary of the New Testament (9 vols., 1932-1973, trans Geoffrey W. Bromiley [Grand Rapids, Mich.: Eermans, 1964-1974]) was sparked by the new interest in Scripture that Neo-orthodoxy was generating and out of which "biblical theology" was to emerge. Other ventures, modeled on Kittel, include Colin Brown, ed., New International Dictionary of New
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Testament Theology, 3 vols. (Grand Rapids, Mich.: Eerdmans, 1975-1978); J.J. Von Allmen, Vocabulary of the Bible (London: Lutterworth, 1958); and the theological entries in many modern Bible dictionaries.
30. See Roger Nicole's assessment in Challenges to Inerrancy, ed. Lewis and Demarest, pp.122-36.
31. See J.I. Packer in Law, Morality and the Bible, ed. Bruce Kaye and Gordon Wenham (Downers Grove, Ill.: InterVarsity Press, 1978), pp. 154-55. "Theological contextualism" is the description of Barth's ethics by G. Outka, Agape: An Ethical Analysis (New Haven, Conn.: Yale University Press, 1972), pp. 229ff.
32. For detailed biblical assessment of Barth's distinctive positions, see G.C. Berkouwer, The Triumph of Grace in the Theology of Karl Barth (Grand Rapids, Mich.: Eerdmans, 1956); and Colin Brown, Karl Barth and the Christian Message (London: Tyndale Press, 1967).
33. R.H. Roberts, in Karl Barth, ed. S.W. Sykes (Oxford: Clarendon, 1979), p. 145.
34. "The effect of [Bultmann's] work is to reduce the content of Christian theology to a single idea: that of the act or decision in which man draws his self-understanding and thus his self into conformity with his authentic being as potentiality to be." Robert C. Roberts, Rudolf Bultmann's Theology: A Critical Interpretation (Grand Rapids, Mich.: Eerdmans, 1976), p. 323.
35. Space forbade any discussion of contemporary Roman Catholic treatment of the Bible, but see my comments in Foundation of Biblical Authority, ed. Boice, pp. 74ff.; also John Warwick Montgomery, "The Approach of New Shape Roman Catholicism to Scriptural Inerrancy: A Case Study for Evangelicals," in Ecumenicity, Evangelicals and Rome (Grand Rapids, Mich.: Zondervan, 1969).
Chapter 5: Mouthpiece for God
1. C.S. Lewis, The Problem of Pain (London: Geoffrey Bles, 1940), p. vii.
2. Now published as The Heart of the Gospel, ed. Christopher Catherwood (Eastbourne, U.K.: Crossway, 1991).
3. W.H. Griffith Thomas, The Work of the Ministry (London: Hodder & Stoughton, 1911); cited in Warren W. Wiersbe, "Introduction to the Author," in W.H. Griffith Thomas, The Apostle Peter (Grand Rapids, Mich.: Kregel, 1984), p.9.
4. Abner Brown, Recollections of the Conversation Parties of the Revd. Charles Simeon (n.p., 1863), p.126.
5. Richard Baxter, The Reformed Pastor (Edinburgh: Banner of Truth, 1974), pp.61ff.
6. On the Holy Spirit in preaching, see further D.M. Lloyd-Jones, Preachers and Preaching (London: Hodder & Stoughton, 1971; Grand Rapids, Mich.: Zondervan, 1972), chap.5, "The Act of Preaching," pp. 81-99; and Tony Sargent, The Sacred Anointing: The Preaching of Dr. Martyn Lloyd-Joones (London: Hodder & Stoughton, 1994).
7. Richard Baxter, A Christian Directory (Morgan, Penn.: Soli Deo Gloria, 1996), pp.473-77.