Orthodoxy: Its Truths And Errors

by James Freeman Clarke

“The book so written,” say they, “is the Word of God, and binds the conscience of the world; and nothing else does so bind it, even though it were the writings of Paul and Peter.

“With the Infidel, whether he be Christian in name or otherwise, the sharp sword of a perfect inspiration will be found, at last, indispensable. If the ground is conceded to him that there is a single passage in the Bible that is not divine, then we are disarmed; for he will be sure to apply this privilege to the very passages which most fully oppose his pride, passion, and error. How is the conscience of a wicked race to be bound down by a chain, one link of which is weak?”

Reply to Argument I.—It is no way to prove a theory true to assume its necessity. The only legitimate proof of a theory is by an induction of facts. This method of beginning by a supposed necessity, this looking first at consequences, has always been fruitful of false and empty theories. The great advance in modern science has come from substituting the inductive for the ideological method. Find what the facts say, and the consequences will take care of themselves. An argument from consequences is usually only an appeal to prejudices.

Again: This argument is fatal to the arguments drawn from the Scriptures themselves. In arguing from the Scripture to prove that every passage is divine, we have, of course, no right to assume that every passage is divine, for that is the very thing to be proved. Then the texts which we quote to prove our position may themselves not be divine, and if we grant that, “we are disarmed.” For, according to this argument, nothing can be proved conclusively from Scripture except we believe in plenary inspiration—then plenary inspiration itself cannot be proved from Scripture. But Gaussen admits that this doctrine can be proved “only by the Scriptures;” therefore (according to this argument) it cannot be proved at all.

If, therefore, the doctrine of plenary inspiration is necessary “to [pg 451] bind the conscience of the world,” it is a doctrine incapable of proof. If, on the other hand, it can be proved, it is then clearly not necessary “to bind the conscience of the world.”

But again. This theory of plenary inspiration does not bind the consciences of men. If men are naturally disposed (as Messrs. Gaussen and Kirk maintain) to deny and disbelieve the doctrines and statements of the Bible, they have ample opportunity of doing so, notwithstanding their belief in this theory. For, after admitting that the words of Scripture, just as they stand, are perfectly true and given by God, the question comes, What do they mean? For instance, I wish, we will suppose, to deny the doctrine of the Deity of Christ. Now, you quote to me the text Rom. 9:5. “Of whom, as concerning the flesh, Christ came, who is over all, God, blessed forever,”—which is the strongest text in the Bible in support of that doctrine. Now, though I believe in the doctrine of plenary inspiration, I am not obliged to accept this passage as proof of the Deity of Christ. For I can, 1. Assert that the verse is an interpolation; 2. Assert that it is wrongly pointed; 3. Assert that it is mistranslated; 4. Assert that Christ is called God in an inferior sense, as God over the Church. And, as a matter of fact, these are the arguments always used, even by those who deny the doctrine of a plenary inspiration. They seldom or never accuse the writer of a mistake, but always rely on a supposed mistranslation, or misinterpretation, in order to avoid the force of a passage. Hence, also, we find believers in this doctrine of plenary inspiration, differing in opinion on a thousand matters, and with no probability of ever coming to an agreement.

Argument II. Several Passages of the New Testament plainly teach the Doctrine of the Plenary Inspiration of the Bible.

The passages quoted by Gaussen, and mainly relied upon, are 2 Tim. 3:16. “All Scripture is given by inspiration,” &c.; 2 Peter 1:27, “Holy men of God spake as they were moved,” &c. Besides these, he refers to many passages in the Old and New Testaments, but his chief stress is laid on these.

Reply to Argument II.—It is well known that both these passages refer only to the Old Testament Scriptures. It is well known that the first may be translated so as to read, “All Scripture, given by inspiration, is profitable,” &c. But it is reply enough to both these passages, to say, that neither of them indicates what kind of inspiration is intended. They assert an inspiration, [pg 452] which we also maintain. But they do not assert a verbal inspiration, nor one which makes the Scriptures infallible, but simply one which makes them profitable.

The stress laid on the passage 2 Tim. 3:16, “All Scripture,” &c., is itself an argument against the theory of plenary inspiration. The most which can be made of this text, by any punctuation or translation, is, that all the Scripture is written by inspired men. What was the degree or kind of their inspiration, is not in the least indicated. It might have been verbal, it might have been the inspiration of suggestion, or of superintendence, or the general inspiration of all Christians.