A doctrine I’ve repeatedly defended is that of biblical inerrancy. This doctrine affirms 2 things: First, that when all the facts are taken into consideration, and when the Bible is correctly interpreted, it neither 2) contradicts other known facts, or contradicts itself. Here I’d like t briefly discuss the second part of that definition- The Bible never contradicts itself. I’d like us to think through how we apply this conviction to tough cases.
For some time now the outspoken atheist, and Christian apostate, Dan Baker has issued his Easter Challenge. As he plainly state it, the challenges is as follows,
The conditions of the challenge are simple and reasonable. In each of the four Gospels, begin at Easter morning and read to the end of the book: Matthew 28, Mark 16, Luke 24, and John 20-21. Also read Acts 1:3-12 and Paul’s tiny version of the story in I Corinthians 15:3-8. These 165 verses can be read in a few moments. Then, without omitting a single detail from these separate accounts, write a simple, chronological narrative of the events between the resurrection and the ascension: what happened first, second, and so on; who said what, when; and where these things happened.
A number of introductory remarks are needed in responding to Mr. Barker’s Easter Challenge. Several of these thoughts are regarding what logically constitutes a contradiction between the multiple resurrection accounts, while others touch on historical and literary concerns. My goal here is not to provide a detailed harmonization (others have provided that), but address the larger idea of forced harmonizations. Parameters must be acknowledged for any responsible Christian response to challenges like Barker’s.
As a single example of what Barker wants resolved, he asks:
What time did the women visit the tomb?
- Matthew: “as it began to dawn” (28:1)
- Mark: “very early in the morning . . . at the rising of the sun” (16:2, KJV); “when the sun had risen” (NRSV); “just after sunrise” (NIV)
- Luke: “very early in the morning” (24:1, KJV) “at early dawn” (NRSV)
- John: “when it was yet dark” (20:1)
It is clear that Mr. Barker’s challenge is intended to demonstrate that the multiple resurrection accounts are convoluted and irreconcilable. Such convolution, though not directly stated but certainly implied, is a strong argument against the historicity of the event itself. If the primary eyewitnesses cannot get their facts straight and do not produce a cohesive narrative the skeptic has ample reason to reject the central claim they are making.
Difficulties arise when certain assumptions (made by those untrained in biblical interpretation, historical reconstruction, and logic) are imposed upon the texts of the Bible.
Harmonization may not be possible. First, it may very well be the case that textual reconstruction is impossible. But this is not necessarily because of any failure of the biblical authors to presents the facts “as they really were,” but rather because we fail as interpreters to do just to the unique emphases of each Gospel as a literary whole. Each Gospel approaches the story of Jesus from a distinct angle, and we therefore should not automatically expect them to line up neatly like so many Lego blocks. Matthew constructs his Gospel with the aim of demonstrating Jesus as the long-promised messianic king, while John seeks to identify Jesus as the God of Israel come in the flesh. Each Gospel has its own goal and orders, including and excluding material based on the overall point they are seeking to make. We should not muffle these voices in the violent literary attempt to cram them into our preconceived procrustean bed. This is an inherent danger that potentially awaits anyone who seeks to harmonize the resurrection accounts (including those who affirm biblical inerrancy).
Beware the monster. Second, The Gospels were not written with the intent that they would be carved up, abstracted from their original focus, and spliced together like a literary Frankenstein’s Monster. So we ask, what exactly does Mr. Barker have in mind when he writes, “The important condition to the challenge, however, is that not one single biblical detail be omitted” (emphasis his). If two Gospels says there was one angel at the empty tomb, and another says there was one, how should both these details be represented in the text, “There was/were one/two angels”? Does this kind of bare representation (without harmonization) encourage the uninitiated to claim, “See, there is a clear contradiction!” It would seem so.
Gaps and blanks. Last, following the lead of biblical scholar Bruce Waltke, we must make the distinction between literary gaps and blanks. “A gap is an intentional omission whereas a blank is an inconsequential omission” (see his An Old Testament Theology) Much of the information we would need to produce a successful harmonization is “blanked” because it was not reckoned to be essential to the narrative presented by the Gospel authors. In no way does this rule out the historicity of the accounts. It merely reminds us not to impose the foreign criteria of modern historiography on these ancient texts.
This last example raises another difficulty for Mr. Barker’s Challenge. If his goal in having people wrestle with this experiment in literary harmonization is to palpably demonstrate that the multiple resurrection accounts are convoluted and contradictory, an important question must be raised: What exactly is a contradiction?
A contradiction occurs whenever we affirm two logically irreconcilable concepts at the same time and in the same sense (A and not-A). Many objections to harmonization (and the Christian doctrine of biblical inerrancy behind it) are working off of a faulty and imprecise definition of contradiction.
Important for our purposes are the following interpretive points:
- Differences of perspective do not necessarily imply contradiction.
- Difficulties in the textual harmonization of multiple similar accounts (especially due to literary, linguistic, historical, or archeological ignorance) does not necessarily imply a contradiction
- Difficulties in harmonization do not logically mean or imply that the event to which they refer took place
To return to our earlier example of the angelic appearances at the empty tomb, we follow the lead of Norman Geisler:
Matthew does not say there was only one angel. John says there were two, and wherever there are two there is always one; it never fails! The critic has to add the word “only” to Matthew’s account in order to make it contradictory. But in this case, the problem is not with what the Bible actually says, but with what the critic adds to it. (Norman Geisler and Thomas Howe, When Critics Ask: A Popular Handbook on Bible Difficulties. Wheaton, Ill.: Victor Books, 1992)
Matthew probably focuses on the one who spoke and “said to the women, ‘Do not be afraid’ “ (Matt. 28:5). John referred to how many angels they saw; “and she saw two angels” (John 20:12).3
As Geisler notes, the needed element to produce genuine contradiction must be provided by a hostile interpreted and does not come from the texts themselves.
This has been a brief crash course in thinking through some of the issue at handle when working through harmonization. The challenges to inspiration and inerrancy present us with the temptation to force harmonization to vindicate the Bible. We must work toward possible harmonization when possible, and admit ignorance and the need for further study when necessary. The best resources I can recommend for further study in this subject are Poythress’ Inerrancy and Worldview, and Inerrancy and the Gospels.
For more, see:
- Why Inerrancy Matters
- Inerrancy and Problem Passages
- Inerrancy and Humility
- On Inerrancy and the Biblical Use of Secondary Sources
So far, we’ve review 2 problems with the claim that the Bible is infallible but not without errors. Now we’ll discuss a little bit further what biblical inerrancy is and what it is not.
What Biblical inerrancy is not. Recall our earlier definition of inerrancy:
When all the relevant facts are known, and when properly interpreted, scripture never contradicts itself, not does it misrepresent the facts.
For many who reject inerrancy, their understanding of the doctrine is that the Bible is to be interpreted literally, at face value. Such an oversimplified understanding is a strawman, which presents the doctrine in such a light so as to make it easy to challenge. I should say something here I think is important to this discussion, and one which I don’t think I’ve made clear in the last few emails. While they are intimately linked, inerrancy should be distinguished from interpretation. The former is a statement about the truthfulness of the text, while the latter is about how we as readers of the Bible “get to” the content of that text. So by my claim that Scripture is inerrant, I don’t thereby mean my interpretations of Scripture are inerrant. Inerrancy is about the text and not the interpreter. John Frame, in an online article, makes a similar point:
Shall we speak today of biblical “inerrancy?” The term does, to be sure, produce confusion in some circles. Some theologians have gone far astray from the dictionary meaning of “inerrant.” James Orr, for example, defined “inerrant” as “hard and fast literality in minute matters of historical, geographical, and scientific detail.” Well, if “inerrancy” requires literalism, then we should renounce inerrancy; for the Bible is not always to be interpreted literally. Certainly there are important questions of Bible interpretation that one bypasses if he accepts biblical inerrancy in this sense.
Inerrancy doesn’t necessarily dictate a method of interpretation (literal, or otherwise).
Second, those who affirm inerrancy don’t ignore the clear fact that Scripture uses figures of speech or round numbers. Nor do they believe Scripture always uses precise language. Inerrantists acknowledge the use of round numbers, imprecise description, and phenomenological language (describing things the way they appear, rather than the way we would describe them scientifically, ex: “the Sun rose in the morning”)
What inerrancy is. Inerrancy is a statement about the original form of the text (aka the autographa). As the first line of the doctrinal statement for the Evangelical Theological Society states, “The Bible alone, and the Bible in its entirety, is the Word of God written and is therefore inerrant in the autographs.” That is to say the original manuscripts are error-less in all they affirm, but copies aren’t guaranteed freedom from scribal error. This is where textual criticism plays a valuable role in the discussion (at least for clarifying misunderstandings). There have been some scribal errors over the years, but they have been detected due to the numerous amount of manuscripts we have. So, we can essentially figure out exactly what the originals said, with the exception of one and a half to three percent of the time, and in these cases no essential doctrine or teaching is affected. All that to say an affirmation of the inerrancy of the original form is indeed relevant for oday.
Next we’ll look at 2 crucial terms in any discussion of inerrancy: error and contradiction.