[Continued from Part 3]
Inerrancy: Rationalistic or Just Plain Rational?
McGowan’s final salvo against the doctrine of the inerrancy is his charge that it is a “rationalist implication”. This is a rather surprising accusation, since inerrantists are more commonly accused of irrationalism than rationalism! At the heart of McGowan’s charge, however, is the idea that inerrantists have based their doctrine on an “unwarranted assumption about God”:
The basic error of the inerrantists is to insist that the inerrancy of the autographa is a direct implication of the biblical doctrine of inspiration (or divine spiration). In order to defend this implication, the inerrantists make an unwarranted assumption about God. The assumption is that, given the nature and character of God, the only kind of Scripture he could ‘breathe out’ was Scripture that is textually inerrant. If there was even one mistaken in the autographa, then God cannot have been the author, because he is incapable of error. (p. 113)
[Continued from Part 2]
McGowan’s Arguments against Inerrancy
I turn now to examine McGowan’s three arguments against the inerrantist view represented by the Chicago Statement, which he takes to be the most defensible version of the doctrine.
[Continued from Part 1]
The Case of the Missing Argument
Two things surprised me about McGowan’s case against inerrancy. The first is that (unless I’ve missed it) he nowhere provides a definition of the doctrine of inerrancy. It seems to me that anyone who wants to argue against a doctrine ought first to specify clearly what he understands that doctrine to claim. Still, since McGowan expresses his view that the “most significant argument for inerrancy … comes from the Chicago inerrantists” (p. 104), it’s reasonable to assume that his working definition aligns with the one provided by the Chicago Statement.
Challenges to the doctrine of inerrancy from within the evangelical tradition are nothing new. In that respect, Andrew McGowan’s recent book The Divine Spiration of Scripture is not especially noteworthy. It has, however, caused quite a stir in Reformed evangelical circles, mainly because confessional Reformed theologians (such as McGowan) are generally thought to be more firmly committed to inerrancy than other evangelicals precisely in virtue of their confessional commitments (e.g., to the Westminster Standards). The burden of McGowan’s book is to argue that the doctrine of inerrancy is actually a recent development within the Reformed tradition, forged by Old Princeton in response to the challenge of the Enlightenment, and, moreover, that its advocacy was — to be blunt — a big mistake.
In this series of posts, I want to examine McGowan’s main arguments against the doctrine of inerrancy, as that doctrine is articulated in the 1978 Chicago Statement on Biblical Inerrancy. I believe his arguments are weak and evidence a misunderstanding of both the core claim of inerrantists and the core argument for that claim. What follows is not intended to be a full book review of Divine Spiration. I happen to agree with much of what McGowan says in the book, but here I want to focus solely on his case against inerrancy.