The new Counterpoints book Five Views on Inerrancy came in the mail yesterday so, of course, I tore into it immediately. I’ll say it right now, if you’re at all interested in this conversation, you should pick it up. The quality of the essays and the various responses have all been top-notch for their respective positions–and I’ve only read the Mohler and Enns essays!
While we’re on the subject of Peter Enns, I have to say I was impressed. Not convinced, but impressed. I was also impressed by the various criticisms leveled at it, many which are worth quoting at length, but I’ll only do that with Kevin Vanhoozer’s because, well, it sums up my basic complaints and gives a bit of a hint as to where Vanhoozer will later go himself:
I endorse Enns’ call to conform our doctrine of Scripture to the Bible that we actually have rather than the one we think God ought to have written. My own essay contrasts an “inerrancy of glory” (aka “perfect book inerrancy,” a cultural construct) with an “inerrancy of the cross.” I draw this distinction in order to urge an inerrancy of the cross that recognizes the wisdom of God in the surprising textual form he has given it rather than the form we may think it ought to have had. Enns simply identifies inerrancy with perfect book theology, however, and then devotes most of his essay to exposing its nakedness. I agree that perfect book inerrancy, “by placing on it expectations it is not designed to bear” (p. 84), fails to do justice to Scripture. However, in my own chapter, I explore a constructive alternative. I wish Enns had tried to do this too.
Instead, Enns spends most of his chapter reacting to what I judge to be a caricature of inerrancy— what David Dockery, whom I discuss in my own chapter, calls “naive” rather than “critical” inerrancy. Enns would have been better off discussing the original drawing— namely, the definitions offered by John Frame or Paul Feinberg— rather than demeaning the assumptions and interpretive practice of anonymous inerrantists. Who are these faceless villains (“ is it I, Peter”)? Enns nevertheless makes a valid point: the doctrine of inerrancy has been hijacked by various bands of exegetical pirates who insist that the gold of true Bible knowledge is secure only in their own interpretive treasure chests.
Enns thinks the core issue is “how inerrancy functions in contemporary evangelical theological discourse” (p. 83, my emphasis). Why should the function rather than the nature of inerrancy be the crux of the matter? We don’t throw away other doctrines, like divine sovereignty or the atonement, just because some people misunderstand or misuse them. No, we try to set them right. Curiously, Enns is not interested in definitions. Even his title focuses on function: “Inerrancy, However Defined, Does Not Describe What the Bible Does.” This is strange. Why should inerrancy— the claim that the Bible is without error— describe what the Bible does? Enns’ essay suffers from two confusions: (1) a failure to distinguish the nature of inerrancy from its use and (2) a failure to distinguish inerrancy’s right use from various abuses.
–Five Views on Biblical Inerrancy (Counterpoints: Bible and Theology) Zondervan. Kindle Edition.
He goes on from there to actually substantiate his claims about Enns’ essay (with some style). But yes, Enns often reduces inerrancy to its political function; in essence he falls afoul of the principle that abuse does not remove use. As for more nuanced accounts, those are sort of dismissed as possibilities with a hand-wave towards the insurmountable obstacle of biblical scholarship. Actually, I’ll go ahead and quote Vanhoozer again with this little gem on whether or not we should rush to accept the so-called “scholarly consensus” in archaeology, or whether it’s appropriate to trustingly wait it and see what new light is shed:
Why is Enns in such a hurry to capitulate to the prevailing scholarly consensus? Theories, consensus opinions, and schools of thought all come and go. Christians are not to be blown about by every wind of academic fashion. I wonder: does he think, in light of the problem of evil, that we should concede that God does not exist? After all, there is considerably more evidence of gratuitous evil in the world than there is that ancient Jericho had no walls. It’s not clear to me how, on Enns’ scorecard, the theist fares any better than the inerrantist. Should we therefore reframe our doctrine of God to fit the prevailing extratextual “evidence”?
I found the comparison to the epistemological situation we find ourselves in with the problem of evil helpful. The point is that there is a lot of apparently pointless evil out in the world, and that could count as “evidence” that God does not exist. Indeed, it does count as evidence. And yet, as philosophers will point out, that’s not the only evidence there is, in which case the theist can put that to one side for a moment, without immediately scrapping their belief in God every time something inexplicably tragic happens. In the world of biblical scholarship where judgments on key questions like this shift every 20 years, it’s reasonable to slow the rush to throw inerrancy on the dust-heap of discarded doctrines.
Now, of course, I’m only giving you a couple of samples here. Both Vanhoozer and Enns have plenty more to be say here–no one can be quickly dismissed. Still, I hope this little taste whets your appetite for the rich feast of excellent scholarship and theological engagement you’ll find in this volume.
Soli Deo Gloria