authority of the Bible can be established, therefore, it is necessary to add to the Christian doctrine of revelation the Christian doctrine of inspiration. The latter doctrine means that the Bible not only is an account of important things, but that the account itself is true, the writers having been so preserved from error, despite a full maintenance of their habits of thought and expression, that the resulting Book is the “infallible rule of faith and practice.”
This doctrine of “plenary inspiration” has been made the subject of persistent misrepresentation. Its opponents speak of it as though it involved a mechanical theory of the activity of the Holy Spirit. The Spirit, it is said, is represented in this doctrine as dictating the Bible to writers who were really little more than stenographers. But of course all such caricatures are without basis in fact, and it is rather surprising that intelligent men should be so blinded by prejudice about this matter as not even to examine for themselves the perfectly accessible treatises in which the doctrine of plenary inspiration is set forth. It is usually considered good practice to examine a thing for one’s self before echoing the vulgar ridicule of it. But in connection with the Bible, such scholarly restraints are somehow regarded as out of place. It is so much easier to content one’s self with a few opprobrious adjectives such as “mechanical,” or the like. Why engage in serious criticism when the people prefer ridicule? Why attack a real opponent when it is easier to knock down a man of straw?[1]
- ↑ It is not denied that there are some persons in the modern Church who do neglect the context of Bible quotations and who do ignore the human characteristics of the Biblical writers. But in an entirely unwarrantable manner this defective way of using the Bible is attributed, by insinuation at least, to the great body of those who have held to the inspiration of Scripture.
