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Tell Your Family History (Guest Post by Bruce Feiler)

How well do you know your family history? How far back can you trace it? Is there practical value in knowing your family’s story?

brucerfeilerOne of my family members has been delving into our family’s history, and compiling the stories and information she finds. It’s fascinating in itself—but beyond just being interesting, exploring family history is an activity with a curiously biblical ring to it. Family histories and lines of descent were important to people in both the Old and New Testament eras. (If you started reading the New Testament recently, perhaps as part of a New Year’s resolution to read the entire thing this year, you may have been surprised to find that the story of Jesus opens not with the famous Christmas story, but with a lengthy genealogy that traces all of his human ancestors.)

I bring this up because in Bruce Feiler’s recent book The Secrets of Happy Families includes a section on the value of passing on family stories to children. Several of us on the Bible Gateway team have read Feiler’s book, and so we were pleased when he agreed to let us share a short excerpt from it here on the blog.


Want a Happy Family? Tell Your Family History

By Bruce Feiler. Adapted from The Secrets of Happy Families.

I hit the breaking point as a parent a few years ago. It was the week of my extended family’s annual gathering in August. My parents were aging; my wife and I were straining under the chaos of young children; my sister was bracing to prepare her preteens for bullying, sex and cyberstalking.

Sure enough, one night all the tensions boiled over. At dinner, I noticed my nephew texting under the table. I knew I shouldn’t say anything, but I asked him to stop.

Ka-boom! My sister snapped at me to not discipline her child. My dad pointed out that my girls were the ones balancing spoons on their noses. My mom said none of the grandchildren had manners. Within minutes, everyone had fled to separate corners.

That night I began to wonder: What is the secret sauce that holds a family together? What are the ingredients that make some families effective, resilient, happy?

I spent the last few years trying to answer that question, meeting families, scholars and experts ranging from peace negotiators to online game designers to Warren Buffett’s bankers. After a while, a surprising theme emerged. The single most important thing you can do for your family may be the simplest of all: develop a strong family narrative.

I first heard this idea from Marshall Duke, a colorful psychologist at Emory University. In the mid-1990s, Dr. Duke and colleague Robyn Fivush developed a measure called the “Do You Know?” scale that asked children to answer 20 questions. Examples included: Do you know where your grandparents grew up? Do you know where your mom and dad went to high school? Do you know where your parents met? Do you know an illness or something really terrible that happened in your family? Do you know the story of your birth?

Dr. Duke and Dr. Fivush asked those questions of four dozen families then compared the children’s results to a battery of psychological tests. Their overwhelming conclusion: The more children knew about their family’s history, the stronger their sense of control over their lives, the higher their self-esteem and the more successfully they believed their families functioned. The “Do You Know?” scale turned out to be the best single predictor of children’s emotional health and happiness.

“We were blown away,” Dr. Duke said.

Why does knowing where your grandmother went to school help a child overcome something as minor as a skinned knee or as major as a terrorist attack?

“The answers have to do with a child’s sense of being part of a larger family,” Dr. Duke said.

Psychologists have found that every family has a unifying narrative, he explained, and those narratives take one of three shapes.

First, the ascending family narrative: “Son, when we came to this country, we had nothing. Our family worked. We opened a store. Your grandfather went to high school. Your father went to college. And now you. …”

Second is the descending narrative: “Sweetheart, we used to have it all. Then we lost everything.”

“The most healthful narrative,” Dr. Duke continued, “is the third one. It’s called the oscillating family narrative: ‘Dear, let me tell you, we’ve had ups and downs in our family. We built a family business. Your grandfather was a pillar of the community. Your mother was on the board of the hospital. But we also had setbacks. You had an uncle who was once arrested. We had a house burn down. Your father lost a job. But no matter what happened, we always stuck together as a family.’ ”

Dr. Duke said that children who have the most self-confidence have what he and Dr. Fivush call a strong “intergenerational self.” They know they belong to something bigger than themselves.

Religious traditions do a particularly good job at conveying this message. Many Bible stories including overcoming suffering and bouncing back from difficult times. One reason religious communities are so tight is that they understand one of their roles is to help people who are experiencing pain and hardship.

Dr. Duke recommends that parents convey similar messages to their children. Any number of occasions work to convey this feeling: holidays, vacations, big family get-togethers, even a ride to the mall. The hokier the family’s tradition, he said, the more likely it is to be passed down. “These traditions become part of your family,” he said.

The bottom line: if you want a happier family, create, refine and retell the story of your family’s positive moments and your ability to bounce back from the difficult ones. That act alone may increase the odds that your family will thrive for many generations to come.


This piece is adapted from The Secrets of Happy Families: Improve Your Mornings, Tell Your Family History, Fight Smarter, Go Out and Play, & Much More, by Bruce Feiler, which has just been published. Mr. Feiler writes a column on contemporary families for the New York Times and is the author of six consecutive New York Times bestsellers. For more information, please visit www.brucefeiler.com.

Start Your Day with a Bible Devotional in 2015

Now that 2015 has begun, it’s a good time to sign up for a free email devotional from Bible Gateway. It’s so convenient to read right alongside your inbox messages. Here are just a few of the options available to you:

  • CS Lewis Daily: A daily passage from the writings of C.S. Lewis.
  • Jesus Calling: Enjoy 10 days of devotionals from the bestselling Jesus Calling Devotional Bible, where editor/author Sarah Young offers the words of Jesus based on Scripture personally to you in meditations covering such topics as trust, fear, sorrow, faith, prayer, and more.
  • 40 Day Journey with Dietrich Bonhoeffer: A devotional journey with WW2 pastor and martyr Dietrich Bonhoeffer.
  • Care Instructions for a Life Worth Living: A weekly encouragement rom John Ortberg to live a spiritually fulfilling and effective life.
  • Investigating Faith: Explore tough questions and answers about faith with author and apologist Lee Strobel.
  • Night Light for Couples: James and Shirley Dobson write a daily devotional that will strengthen your marriage.
  • Night Light for Parents: Learn to better love, understand, and nurture your children and family.
  • Encouragement for Today Devotions: Everyday insight for busy women from Proverbs 31 Ministries.
  • Girlfriends in God: A daily devotion that will refresh, restore, and renew busy women.

Visit our devotional newsletter page and see all the inspirational material available to help start your day mindful of God’s rich blessings and purposeful work in your life.

2013 Year in Review on Bible Gateway

The end of the year brings lists upon lists of what transpired the previous 12 months. Bible Gateway is no exception.

In 2013, BibleGateway.com (@BibleGateway) was visited 456 million times and generated more than 1.5 billion views (yes, that’s right: with a “b”). Visitors spent more than 76 million hours exploring the Bible and scriptural matters on BibleGateway.com.

English was by far the language of choice for users, followed by Spanish, Portuguese, and French (31% of our visitors were from outside the USA). People visited BibleGateway.com from a total of 242 countries or territories, including Vatican City, Israel, Palestine, China, Vietnam, Cuba, and North Korea. The top 10 countries visitors came from were the USA, United Kingdom, Canada, Australia, Mexico, Philippines, Colombia, Singapore, and South Africa.

The majority ages of users ranged from 18-34, with men slightly outpacing women in the total age spectrum. And desktop computers were used twice as many times as mobile/tablet devices to access the site.

The top 10 Bible verses searched for on BibleGateway.com in 2013 were:
1. John 3:16
2. Jeremiah 29:11
3. Philippians 4:13
4. Romans 8:28
5. Psalm 23
6. Proverbs 3:5-6
7. 1 Corinthians 13:4-7
8. Romans 12:2
9. Philippians 4:6
10. Joshua 1:9

In 2013, the top 10 topical keyword searches on BibleGateway.com were:
1. love
2. peace
3. faith
4. children
5. heart
6. hope
7. joy
8. prayer
9, strength
10. pray

This year our Bible Gateway App (@BibleGatewayApp) won the Christian Mobile/Tablet App of the Year Award! Download it now and start enjoying it.

And in 2013 we started the Bible Gateway Blogger Grid (BG²), an international network of independent bloggers who meaningfully blog—and who are serious—about matters relating to the Bible.

We look forward to engaging our visitors (you!) in the Bible even more in 2014. Come back often; sign up for our daily email devotionals, reading plans, and verses of the day; and tell your friends, family, church, and followers to as well. Follow us on Twitter and LIKE us on Facebook. You may even want to make BibleGateway.com your computer’s homepage for quick and repeated access. Thanks!

Devotions for the New Year are Here!

Are you drawing up a list of New Year’s resolutions for 2014? Even if you’re not making an actual written list, you’re probably giving at least some thought to what the New Year might hold for you.

Hopefully, the New Year will hold peace and happiness for you. But beyond that, we hope that 2014 is a year of spiritual growth for you. 2014 can be a year in which you grow closer to God, spend more time reading His Word, and make prayer and reflection a part of your everyday routine. Those are lofty-sounding goals, but they’re not out of reach with the right attitude, the right tools, and a bit of personal discipline.

We can’t help you with the attitude and discipline parts, but we can provide you with a few good tools. We believe that one of the best ways to introduce Bible reading and reflection into your daily life is to sign up for a devotional or Bible reading plan. And so the Bible Gateway team has gathered together our favorite devotions and reading plans for 2014.

You’ll find two types of resources on our New Year devotions page:

1. Bible reading plans: A Bible reading plan is a daily Bible reading sent straight to your inbox, ranging in length from a single Bible verse to a longer daily reading. If you want to read the Bible more but have trouble knowing where to start (or motivating yourself to sit down and do the reading), this is what you need. There are plans that will walk you through some or even all of the Bible over the course of a year or two. Pick the reading plan with a pace that appeals to you, and you’ll be on your way to making Bible reading a daily habit!

2. Devotions: Devotions are a daily or weekly piece of short, inspirational reading to help keep your focus on what really matters amid the hectic pace of your everyday life. We’ve got a lot of different devotionals, written in many styles and for many audiences (see a complete list here), but for the New Year, we’ve singled out just a couple of our favorites that we think you’ll love.

We’re especially excited about two brand new additions to our devotional library for 2014:

  • Fit for My King, by Sheri Rose Shepherd — a special five-day devotional that will challenge you to live a healthy life both physically and spiritually, drawn from Sheri Rose Shepherd’s Fit for My King program.
  • Care Instructions for a Life Worth Living, by John Ortberg — Are you living a spiritually fulfilling and effective life? Beloved author John Ortberg offers a weekly message of encouragement and inspiration.

You’ll find other devotions there too, by well-known authors and speakers like Max Lucado and Christine Caine.

We hope you’ll find these reading plans and devotionals helpful as you look ahead to 2014. But whether you make use of these resources or not, we hope that 2014 will be the year that you know the immensely rewarding experience of reading God’s Word. Whether you’ve been reading the Bible for years or have never quite gotten around to it, right now is a perfect time to commit to spending more time with God’s Word.

A Child Is Born

Merry Christmas from your friends at Bible Gateway! Wherever you are and whatever circumstances you face, we hope that you’ll find comfort and hope in the birth of Jesus Christ, the Son of God who came to restore our relationship with God.

If you haven’t ever read the Christmas story, or if you haven’t read it in a while, take a minute this morning to read the short account that lies at the heart of Christmas. Here it is:


The Birth of Jesus: Luke 2:1-20 (NRSV)

In those days a decree went out from Emperor Augustus that all the world should be registered. This was the first registration and was taken while Quirinius was governor of Syria. All went to their own towns to be registered. Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. He went to be registered with Mary, to whom he was engaged and who was expecting a child. While they were there, the time came for her to deliver her child. And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn.

In that region there were shepherds living in the fields, keeping watch over their flock by night. Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. But the angel said to them, “Do not be afraid; for see—I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Savior, who is the Messiah, the Lord. This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.” And suddenly there was with the angel a multitude of the heavenly host, praising God and saying,

“Glory to God in the highest heaven,
and on earth peace among those whom he favors!”

When the angels had left them and gone into heaven, the shepherds said to one another, “Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.” So they went with haste and found Mary and Joseph, and the child lying in the manger. When they saw this, they made known what had been told them about this child; and all who heard it were amazed at what the shepherds told them. But Mary treasured all these words and pondered them in her heart. The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

Christmas Story Timeline Visualization

Christmas Story timeline visualization
Also available: high-resolution image and PDF.

This visualization traces the Christmas story as told in Matthew 1-2 and Luke 1-2, showing you who is with whom throughout the story. The references in the visualization let you explore the text yourself.

Each line represents a person, and the narrative unfolds as you follow from left to right, starting with Gabriel appearing to Zechariah and ending with the return to Nazareth of Jesus, Mary, and Joseph.

The following detail shows the most-famous part of the story: Joseph and Mary arrive in Bethlehem and find no room in the inn, so Jesus is born in a stable. Angels appear to nearby shepherds, who seek the newborn child and then depart, “glorifying and praising God for all the things they had heard and seen, which were just as they had been told.”

A detail of the Christmas story timeline focuses on the birth of Jesus.

This visualization is a companion to our Holy Week Timeline, which takes a similar visual approach to the story of Jesus’ death and resurrection.

John R. Franke on Inerrancy: The Bible as Witness to Missional Plurality

5 Views on Biblical InerrancyToday is the fifth and final voice in our week-long discussion of biblical inerrancy. If you haven’t read the previous entries, here’s the ground we’ve covered so far:

  1. Al Mohler: Inerrancy is Critical to Understanding the Bible
  2. Peter Enns: Inerrancy Doesn’t Describe What the Bible Does
  3. Michael Bird on Biblical Inerrancy: Is Inerrancy Needed Outside the U.S.?
  4. Kevin J. Vanhoozer on the Dangers of Biblical Inerrancy Without Biblical Literacy

Today’s post is by theologian John R. Franke, and adds yet another nuance to the discussion.


Recasting Inerrancy: The Bible as Witness to Missional Plurality

By John R. Franke. Excerpted from Five Views on Biblical Inerrancy. Copyright © 2013 by Zondervan. Use by permission of Zondervan. Some footnotes were removed from this text for ease of online reading.

John R. FrankeAs a whole, the Chicago statement is reflective of a particular form of epistemology known as classic or strong foundationalism. This approach to knowledge seeks to overcome the uncertainty generated by the tendency of fallible human beings to error, by discovering a universal and indubitable basis for human knowledge…

The problem with this approach is that it has been thoroughly discredited in philosophical and theological circles. There are other forms of foundationalism, often termed weak or modest foundationalism, and these are often in conversation with nonfoundationalism. Many, perhaps even most, of the philosophers in the Evangelical Theological Society subscribe to this chastened form of foundationalism. The details of these various positions need not detain us here; suffice it to say that all of these alternative epistemologies are characterized by fallibilism. Fallibilism is the philosophical principle that human beings can be wrong about their beliefs and that absolute certainty about knowledge is impossible.

I have little doubt that the Chicago statement was drafted with no intention of conforming to classic foundationalism, but I am concerned that it is nevertheless indicative of the assumptions of this approach. Inerrancy has certainly been used in a manner consistent with classical foundationalism. And yet most evangelicals these days appear to claim that they are not strong foundationalists but weak ones. In the framework of weak foundationalism, inerrancy could be mistaken and should be subject to critical scrutiny…

I believe that [burdening Scripture with the commitments of classical foundationalism] is “to evaluate Scripture according to standards of truth and error that are alien to its usage.” Scripture provides us with knowledge of God that is reliable and truthful and yet not axiomatic. For this reason, I do not believe that the Chicago statement is able to serve as the standard-bearer for inerrancy. I will offer an alternative model…

In articulating an understanding of the Word of God, I believe we must keep the infinite qualitative distinction between God and ourselves at the forefront of our concerns, lest we fall into the idolatry of imagining that our thoughts and conceptions of God and truth correspond to those of God. As finite creatures, we are not able to grasp the truth as God, who is truth, knows that truth to be…

Through Scripture, the Spirit continually instructs the church as the historically extended community of Christ’s followers in the midst of the opportunities and challenges of life in the contemporary world. The Bible is the instrumentality of the Spirit in that the Spirit appropriates the biblical text for the purpose of speaking to us today…

What does the Spirit seek to accomplish in the act of speaking through the appropriated text of Scripture? An appropriate response to this inquiry suggests that through the process of addressing readers in various contemporary settings, the Spirit creates a world… The world the Spirit creates is neither the world surrounding the ancient text nor the contemporary world but rather the eschatological world God intends for creation as disclosed, displayed, and anticipated by Scripture.

A final element of the witnessing community that the Spirit forms through the agency of Scripture is plurality… This stands as a powerful reminder that the witness of the Christian community to the gospel of Jesus Christ can never be contained in a single universal account. Instead it is always situated in and characterized by a diversity of forms and perspectives, in keeping with the tradition of the biblical canon.


Like Michael Bird, Franke approaches the question of inerrancy from a perspective of missions and the growth of the global church. What do you think of his perspective? Does it make you reconsider any of your own views on this topic?

Franke’s account wraps up our discussion on this topic (for now!). We hope you’ve found it interesting and edifying. If you want to explore this issue further, we’d point you to Five Views on Biblcial Inerrancy, from which all five of these essays have been drawn; and to Zondervan Academic, the publisher!

Kevin J. Vanhoozer on the Dangers of Biblical Inerrancy Without Biblical Literacy

Yesterday, our discussion of biblical inerrancy featured an interesting argument by Michael Bird that centered on the presence of a thriving global church. Today’s perspective, by theologian and professor Kevin J. Vanhoozer, takes a nuanced approach to the topic.


Well-Versed Inerrancy: On Literary Meaning, Literal Truth, and Literate Interpretation in the Economy of Biblical Discourse

By Kevin J. Vanhoozer. Excerpted from Five Views on Biblical Inerrancy. Copyright © 2013 by Zondervan. Used by permission of Zondervan. Some footnotes were removed from this text for ease of online reading.

Kevin VanhoozerEvangelicalism, as a renewal movement at the heart of Protestant Christianity, affirms Scripture’s supreme authority over belief and life. Such “biblicism” has long been thought to be a distinguishing feature of evangelicalism. However, evangelicals have come to understand biblical authority in two contrasting ways, with some emphasizing Scripture’s authority for faith and practice alone (“infallibilists”), others its authority over all domains it addresses, including history and science (“inerrantists”). Does the Bible tell us how the heavens go as well as how to go to heaven? Calvin says that if you want to learn about astronomy, you should ask the astronomers, not Moses, since his purpose was not to deliver supernatural information about the movement of planets. Evangelicals disagree about the extent of the Bible’s authoritative domain, with infallibilists limiting it to “religious” matters, and inerrantists expanding it indefinitely. The critical question at present is whether inerrancy is a divisive distraction or an essential feature, perhaps even the rallying cry, of evangelical biblicism…

Inerrancy is neither inimical nor incidental to the present and future of evangelicalism. To say it is essential is to go too far, though it is a natural outworking of what is essential (authority), and thus a mark of a person who is consistently evangelical. I agree with [J. I.] Packer: inerrancy “ought always to be held as an article of faith not capable of demonstrative proof but entailed by dominical and apostolic teaching about the nature of Scripture.” Perhaps, in order to be at peace with as many evangelicals as possible, we could agree that inerrancy, if not essential, is nevertheless expedient (there was a fourth possibility after all!)… The problem, however, is that there are various definitions, and caricatures, in circulation. What the evangelical world needs now is an account of “well-versed” inerrancy.

Accounts of inerrancy are well-versed, first, when they understand “the way the words go.” Well-versed inerrancy acknowledges that biblical truth involves form as well as content. Well-versed inerrancy thus takes account of the importance of rhetoric as well as logic for “rightly handling [orthotomeo] the word of truth” (2 Tim. 2:15 ESV). To be well-versed is to have a literate understanding of the literal sense. The early Christians had “an addiction to literacy.” My primary concern about inerrancy today is that too many contemporary readers lack the literacy needed for understanding the way the words go, or for rightly handling the word of truth. Biblical inerrancy in the context of biblical illiteracy makes for a dangerous proposition…

In asking whether the Chicago statement is well-versed, I have four major concerns: (1) whether its definition of inerrancy is clear; (2) whether it gives primacy to a biblical-theological rather than a philosophical understanding of truth; (3) whether it is sufficiently attentive to the nature and function of language and literature; (4) whether it produced a theological novelty…

Augustine is the patron saint of well-versed inerrancy because (1) his thinking was thoroughly theological and he judged Scripture to be entirely true and trustworthy, and (2) he was not only familiar with but also proficient in the liberal arts, writing on the nature and interpretation of language, concerned for what he called the literal meaning of Genesis, but also alert and attentive to biblical figures of speech. Augustine would surely agree with the judgment expressed by my definition of inerrancy: the authors speak the truth in all things they affirm (when they make affirmations), and will eventually be seen to have spoken truly (when right readers read rightly).


5 Views on Biblical InerrancyWhat do you think of Vanhoozer’s argument? His lament about the lack of biblical literacy in the church today is one that’s been echoed by other Christian thinkers as well. Looking at your own church or Christian community, do you think it promotes a culture of biblical literacy—and if not, how could it go about doing so? What do you think Vanhoozer means when he warns that biblical inerrancy without biblical literacy can actually be dangerous?

If you want to dig further into Vanhoozer’s argument, see the book Five Views on Biblical Inerrancy. Tomorrow, we’ll hear from the fifth and final voice in our week-long discussion of biblical inerrancy: John R. Franke.

Michael Bird on Biblical Inerrancy: Is Inerrancy Needed Outside the U.S.?

5 Views on Biblical InerrancySo far in our exploration of different Christian views on biblical inerrancy, we’re heard from two commonly-held perspectives: that biblical inerrancy is necessary for a sound understanding of Scripture, and the countering view that insistence on inerrancy can actually impede that understanding.

Today, we shift gears to hear from a very different perspective: that of the global church. According to this view, explained by Michael F. Bird below, insistence on biblical inerrancy is largely an American phenomenon—and the fact that the church outside America is thriving is evidence that biblical inerrancy isn’t actually fundamental to the Christian faith.

Here’s an excerpt from Michael Bird’s essay in Five Views on Biblical Inerrancy.


Inerrancy Is Not Necessary for Evangelicalism Outside the USA

By Michael F. Bird. Excerpted from Five Views on Biblical Inerrancy. Copyright © 2013 by Zondervan. Use by permission of Zondervan. Some footnotes were removed from this text for ease of online reading.

Michael BirdIt falls to me now to write a minority report on inerrancy, from a position that approximates the view of Scripture held by the majority of evangelicals who make up the global evangelical church. I will endeavor to show that while the American inerrancy tradition possessed a certain utility in the “Battle for the Bible” in the twentieth century, it is not and should not be a universally prescriptive article of faith for the global evangelical church…

The American inerrancy tradition is not an essential facet of the faith, because most of us outside of North America get on with our mission without it, and we are none the worse for not having it! Our churches uphold Scripture as the inspired Word of God. We therefore study it, teach from it, and preach it, but without the penchant to engage in bitter divisions over which nomenclature best suits our theological disposition. While the contexts for the international evangelical church are varied, in no place has it been necessary to construct a doctrine of inerrancy as a kind of fence around evangelical orthodoxy. In what I have observed, such doctrinal fences, far from preserving orthodoxy, tend to divide believers, inhibit Christian witness by assuming a default defensive stance, and risk making the Bible rather than Christ the central tenet of Christian faith. What best represents the international view, in my opinion, is a commitment to the infallibility and authority of Scripture, but not necessarily a doctrine of Scripture conceived in the specific terms of the American inerrancy tradition as represented in the Chicago Statement on Biblical Inerrancy (CSBI)…

Rather than “inerrancy,” a better categorization of Scripture’s claims for itself would be “veracity,” or “divine truthfulness.” Instead of stating how or in what way the Bible is not untrue—which is an odd thing to say, when you think about it—we are better off simply asserting that God’s Word is true as it correlates with God’s intent for what Scripture is to achieve, because he is faithful to his world and to his Word…

There are a number of ways in which the truthfulness of Scripture has been expressed in the global evangelical churches. Many of these churches are denominationally aligned and proudly hold to their confessional heritage. So the 60 million Anglicans in the global south hold to the Thirty-Nine Articles, with its reference to the “authority” and “sufficiency” of Scripture for salvation, leaving open how Scripture relates to history and science. The 75 million Presbyterians around the world, with major concentrations in Brazil and Korea, hold to the Westminster Confession of Faith, which affirms the “infallible truth and divine authority” of Scripture. The 2 million members of the Church of Southern India believe that “the Scriptures are the ultimate standard of faith and practice.” The Baptist World Alliance, representing some 41 million Baptists, in their Centenary Congress of 2005 declared that “the divinely inspired Old and New Testament Scriptures have supreme authority as the written Word of God and are fully trustworthy for faith and conduct.” …

The truthfulness of Scripture is secured by the faithfulness of God to his own Word. God’s Word is always conformed to his character as just, holy, righteous, and true… God is the theological grounds for the veracity of Scripture—God and nothing else. I trust God the Father, I trust his Son, the Spirit leads me to that truth, so I trust God’s Holy Book.


What do you make of Bird’s argument? Stay tuned for another perspective on inerrancy tomorrow. If you missed our earlier posts on this topic, see the roundtable discussion that kicked it off last month, and essays by Al Mohler and Peter Enns earlier this week. And for a more in-depth treatment of the topic, see the book Five Views on Biblical Inerrancy, from which these essays are drawn.

The Inerrancy Debate, Part 2: Peter Enns on Biblical Inerrancy

This week, we’re walking through five different views on the question of biblical inerrancy, all of them drawn from the appropriately-named book Five Views on Biblical Inerrancy. Yesterday, we posted the perspective of Al Mohler, who believes that inerrancy is critical to a proper understanding of the Bible. Today, we turn to a very different view: that of biblical scholar and theologian Peter Enns.

Here’s an excerpt from Enns’ essay in Five Views on Biblical Inerrancy.


Inerrancy, However Defined, Does Not Describe What the Bible Does

By Peter Enns. Excerpted from Five Views on Biblical Inerrancy. Copyright © 2013 by Zondervan. Used by permission of Zondervan.

Peter EnnsThe Bible is the book of God for the people of God. It reveals and conceals, is clear yet complex, open to all but impossible to master. Its message clearly reflects the cultural settings of the authors, yet it still comforts and convicts across cultures and across time. The Bible is a book that tells one grand narrative, but by means of divergent viewpoints and different theologies. It tells of God’s acts but also reports some events that either may not have happened or have been significantly reshaped and transformed by centuries of tradition. It presents us with portraits of God and of his people that at times comfort and confirm our faith while at other times challenge and stretch our faith to its breaking point. This is the Bible we have, the Bible God gave us…

The implied premise of the [Chicago Statement on Biblical Inerrancy (CSBI)] is that God as God would necessarily produce an inerrant Bible, and this premise is the very point coming under increasing scrutiny within evangelicalism. To the minds of many, maintaining inerrancy requires that perennially nagging counterevidence from inside and outside of the Bible must be adjusted to support that premise rather than allowing that evidence to call the premise into question. In my opinion, the distance between what the Bible is and the theological hedge placed around the Bible by the CSBI has been and continues to be a source of considerable cognitive dissonance…

I do not think inerrancy can be effectively nuanced to account for the Bible’s own behavior as a text produced in ancient cultures. In my view, inerrancy regularly functions to short-circuit rather than spark our knowledge of the Bible. Contrary to its intention to preserve the truthfulness of Scripture and the truth-telling God behind it, inerrancy prematurely shuts down rigorous inquiry into what the Bible’s “truthfulness” means, and so interrupts rather than fosters careful reading of Scripture. When inerrancy asks us to override the best historical and scientific inquiry with (what is taken to be) the plain teaching of Scripture, it also hinders us from addressing the more interesting, spiritually edifying, and lovely topic of what kind of a God we have, one who is willing to speak within the limitations of his audience. Indeed, despite its apparent interest in seeing God as so powerful that he can overrule ancient human error and ignorance, inerrancy portrays a weak view of God. It fails to be constrained by the Bible’s own witness of God’s pattern of working — that God’s power is made known in weakness, he reigns amidst human error and suffering, and he lovingly condescends to finite human culture. Ironically, inerrancy prevents us from grappling with the God of the Bible…

The three [biblical] test cases on which we have been asked to comment illustrate the inadequacies of an inerrantist paradigm. They represent challenges to inerrancy — from outside the Bible and from within the Bible itself — that evangelicals are quickly introduced to when they open their Bibles and try to be faithful, responsible, and informed readers…

The pressing issue before evangelicalism is not to formulate longer, more complex, more subtle, and more sophisticated defenses of what we feel God should have done [see C. S. Lewis, Reflections on the Psalms (San Diego: Harcourt, 1986), 111–12] but to teach future generations, in the academy, the church, and the world, better ways of meeting God in the Scripture we have.


Do you find Enns’ position compelling? Does it challenge your views of Scripture, or make you reconsider your understanding of the Bible? What do you think of his argument that an insistence on inerrancy can actually get in the way of properly understanding Scripture?

And here’s something to think about as you read through the different perspectives this week: given the diversity of opinion on such an important topic within the church, how can and should Christians interact graciously and respectfully with fellow believers who approach God’s Word from different angles?