History and inerrancy – around the blogosphere

Casting about for the like-minded this afternoon, I was gratified to find a link to Pete Enns’ series on The Book of Chronicles and the problem with literalism at BioLogos.  Pete discusses the role of the Chronicler’s messianic history in ‘setting up’ Jesus to be misunderstood,

The postexilic Israelites were yearning for a king to rule and guide them as the people of God. …For the Chronicler, that means a king who will honor temple worship, follow the law, teach the people to do likewise, and be God’s instrument for reestablishing Israel’s national glory among the nations… This messianic expectation is the context of Jesus’ coming, and what does he do? Not what his followers expected.  Jesus …is not like the kings of Samuel/Kings. He is not even like the idealized king of Chronicles. He …did not fulfill the messianic expectation of Chronicles; he transformed it.

Pete’s series is a good one.  I owe the link to Daniel Kirk, doing his own excellent series on inerrancy and history over at  Storied Theology, where we read: 

“For me, the question of “inerrancy” versus not, or the question of how “historical” the Gospels are, or the question of whether or not we should harmonize different passages pushes in this direction: When we push for inerrancy, harmonizations, and historicity, we show that we have a fundamentally different desire for what these texts might give us than the biblical writers themselves had when they composed them.”

I note that comments at both sites have a fair share of that wonderful tendency of inerrancy buffs to offer fantastic harmonizations of discrepancies in the texts.

In my own previous post, I attempt to expose the principle of Bible inerrancy as anti-prophetic  with the help of Lily Dougal’s 1922 criticism of the Jewish eschatological schools.  I don’t deny that these pre-Christian seers seemed to grasp that something of cosmic significance was brewing in the not-distant future for the God of Israel.  But they all blundered into gross error with respect to the nature of God’s coming king and kingdom, and fell to depicting scenes of great cruelty and destructive disaster for the enemies of God and his people.  All were proved wrong by history.  The irony of Dougal’s hypothesis cannot be missed – the apocalyptic writers erred because they labored under mistaken notions of inerrancy.  They were betrayed by their belief in the infallible trustworthiness of the Jewish scriptures to which they turned for guidance.

Meanwhile, Steve over at Undeception has been reflecting on his own journey out of the inerrancy cults.

“certainty in either direction is simply not in the cards. The dichotomy is not between doubt and faith — doubt is the qualifier that distinguishes a reasonable faith from an altogether blind faith — but between acknowledged and unacknowledged uncertainty. Christians and avowed atheists alike are simply going about their delusions of certainty in a different way. Christians who refuse to peek under the cover are not exercising faith but fear: fear of having to deal with uncertainty.  When former believers who embrace a thorough atheism as though it were the only option other than fundamentalist/evangelical Christianity, they are not exercising healthy skepticism”


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