The "Chicago Statement on Biblical Inerrancy" (CSBI) was produced at an international Summit Conference of evangelical leaders, held at the Hyatt Regency O'Hare in Chicago in the fall of 1978. This congress was sponsored by the International Council on Biblical Inerrancy. The Chicago Statement was signed by nearly 300 noted evangelical scholars, including James Boice, Norman L. Geisler, John Gerstner, Carl F. H. Henry, Kenneth Kantzer, Harold Lindsell, John Warwick Montgomery, Roger Nicole, J. I. Packer, Robert Preus, Earl Radmacher, Francis Schaeffer, R. C. Sproul, and John Wenham.
The ICBI disbanded in 1988 after producing three major statements: one on biblical inerrancy in 1978, one on biblical hermeneutics in 1982, and one on biblical application in 1986. The following text, containing the "Preface" by the ICBI draft committee, plus the "Short Statement," "Articles of Affirmation and Denial," and an accompanying "Exposition," was published in toto by Carl F. H. Henry in God, Revelation And Authority, vol. 4 (Waco, Tx.: Word Books, 1979), on pp. 211-219.
The nineteen Articles of Affirmation and Denial, with a brief introduction, also appear in A General Introduction to the Bible, by Norman L. Geisler and William E. Nix (Chicago: Moody Press, rev. 1986), at pp. 181-185. An official commentary on these articles was written by R. C. Sproul in Explaining Inerrancy: A Commentary (Oakland, Calif.: ICBI, 1980), and Norman Geisler edited the major addresses from the 1978 conference, in Inerrancy (Grand Rapids: Zondervan, 1980).
Clarification of some of the language used in this Statement may be found in the 1982 Chicago Statement on Biblical Hermeneutics (CSBH).
The authority of Scripture is a key issue for the Christian church in this and every age. Those who profess faith in Jesus Christ as Lord and Savior are called to show the reality of their discipleship by humbly and faithfully obeying God's written Word. To stray from Scripture in faith or conduct is disloyalty to our Master. Recognition of the total truth and trustworthiness of Holy Scripture is essential to a full grasp and adequate confession of its authority.
The following Statement affirms this inerrancy of Scripture afresh, making clear our understanding of it and warning against its denial. We are persuaded that to deny it is to set aside the witness of Jesus Christ and of the Holy Spirit and to refuse that submission to the claims of God's own Word which marks true Christian faith. We see it as our timely duty to make this affirmation in the face of current lapses from the truth of inerrancy among our fellow Christians and misunderstandings of this doctrine in the world at large.
This Statement consists of three parts: a Summary Statement, Articles of Affirmation and Denial, and an accompanying Exposition. It has been prepared in the course of a three-day consultation in Chicago. Those who have signed the Summary Statement and the Articles wish to affirm their own conviction as to the inerrancy of Scripture and to encourage and challenge one another and all Christians to growing appreciation and understanding of this doctrine. We acknowledge the limitations of a document prepared in a brief, intensive conference and do not propose that this Statement be given creedal weight. Yet we rejoice in the deepening of our own convictions through our discussions together, and we pray that the Statement we have signed may be used to the glory of our God toward a new reformation of the Church in its faith, life, and mission.
We offer this Statement in a spirit, not of contention, but of humility and love, which we purpose by God's grace to maintain in any future dialogue arising out of what we have said. We gladly acknowledge that many who deny the inerrancy of Scripture do not display the consequences of this denial in the rest of their belief and behavior, and we are conscious that we who confess this doctrine often deny it in life by failing to bring our thoughts and deeds, our traditions and habits, into true subjection to the divine Word.
We invite response to this statement from any who see reason to amend its affirmations about Scripture by the light of Scripture itself, under whose infallible authority we stand as we speak. We claim no personal infallibility for the witness we bear, and for any help which enables us to strengthen this testimony to God's Word we shall be grateful.
— The Draft Committee
1. God, who is Himself Truth and speaks truth only, has inspired Holy Scripture in order thereby to reveal Himself to lost mankind through Jesus Christ as Creator and Lord, Redeemer and Judge. Holy Scripture is God's witness to Himself.
2. Holy Scripture, being God's own Word, written by men prepared and superintended by His Spirit, is of infallible divine authority in all matters upon which it touches: it is to be believed, as God's instruction, in all that it affirms: obeyed, as God's command, in all that it requires; embraced, as God's pledge, in all that it promises.
3. The Holy Spirit, Scripture's divine Author, both authenticates it to us by His inward witness and opens our minds to understand its meaning.
4. Being wholly and verbally God-given, Scripture is without error or fault in all its teaching, no less in what it states about God's acts in creation, about the events of world history, and about its own literary origins under God, than in its witness to God's saving grace in individual lives.
5. The authority of Scripture is inescapably impaired if this total divine inerrancy is in any way limited or disregarded, or made relative to a view of truth contrary to the Bible's own; and such lapses bring serious loss to both the individual and the Church.
WE AFFIRM that the Holy Scriptures are to be received as the authoritative Word of God.
WE DENY that the Scriptures receive their authority from the Church, tradition, or any other human source.
WE AFFIRM that the Scriptures are the supreme written norm by which God binds the conscience, and that the authority of the Church is subordinate to that of Scripture.
WE DENY that Church creeds, councils, or declarations have authority greater than or equal to the authority of the Bible.
WE AFFIRM that the written Word in its entirety is revelation given by God.
WE DENY that the Bible is merely a witness to revelation, or only becomes revelation in encounter, or depends on the responses of men for its validity.
WE AFFIRM that God who made mankind in His image has used language as a means of revelation.
WE DENY that human language is so limited by our creatureliness that it is rendered inadequate as a vehicle for divine revelation. We further deny that the corruption of human culture and language through sin has thwarted God's work of inspiration.
WE AFFIRM that God's revelation within the Holy Scriptures was progressive.
WE DENY that later revelation, which may fulfill earlier revelation, ever corrects or contradicts it. We further deny that any normative revelation has been given since the completion of the New Testament writings.
WE AFFIRM that the whole of Scripture and all its parts, down to the very words of the original, were given by divine inspiration.
WE DENY that the inspiration of Scripture can rightly be affirmed of the whole without the parts, or of some parts but not the whole.
WE AFFIRM that inspiration was the work in which God by His Spirit, through human writers, gave us His Word. The origin of Scripture is divine. The mode of divine inspiration remains largely a mystery to us.
WE DENY that inspiration can be reduced to human insight, or to heightened states of consciousness of any kind.
WE AFFIRM that God in His work of inspiration utilized the distinctive personalities and literary styles of the writers whom He had chosen and prepared.
WE DENY that God, in causing these writers to use the very words that He chose, overrode their personalities.
WE AFFIRM that inspiration, though not conferring omniscience, guaranteed true and trustworthy utterance on all matters of which the Biblical authors were moved to speak and write.
WE DENY that the finitude or fallenness of these writers, by necessity or otherwise, introduced distortion or falsehood into God's Word.
WE AFFIRM that inspiration, strictly speaking, applies only to the autographic text of Scripture, which in the providence of God can be ascertained from available manuscripts with great accuracy. We further affirm that copies and translations of Scripture are the Word of God to the extent that they faithfully represent the original.
WE DENY that any essential element of the Christian faith is affected by the absence of the autographs. We further deny that this absence renders the assertion of Biblical inerrancy invalid or irrelevant.
WE AFFIRM that Scripture, having been given by divine inspiration, is infallible, so that, far from misleading us, it is true and reliable in all the matters it addresses.
WE DENY that it is possible for the Bible to be at the same time infallible and errant in its assertions. Infallibility and inerrancy may be distinguished, but not separated.
WE AFFIRM that Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit.
WE DENY that Biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes, exclusive of assertions in the fields of history and science. We further deny that scientific hypotheses about earth history may properly be used to overturn the teaching of Scripture on creation and the flood.
WE AFFIRM the propriety of using inerrancy as a theological term with reference to the complete truthfulness of Scripture.
WE DENY that it is proper to evaluate Scripture according to standards of truth and error that are alien to its usage or purpose. We further deny that inerrancy is negated by Biblical phenomena such as a lack of modern technical precision, irregularities of grammar or spelling, observational descriptions of nature, the reporting of falsehoods, the use of hyperbole and round numbers, the topical arrangement of material, variant selections of material in parallel accounts, or the use of free citations.
WE AFFIRM the unity and internal consistency of Scripture.
WE DENY that alleged errors and discrepancies that have not yet been resolved vitiate the truth claims of the Bible.
WE AFFIRM that the doctrine of inerrancy is grounded in the teaching of the Bible about inspiration.
WE DENY that Jesus' teaching about Scripture may be dismissed by appeals to accommodation or to any natural limitation of His humanity.
WE AFFIRM that the doctrine of inerrancy has been integral to the Church's faith throughout its history.
WE DENY that inerrancy is a doctrine invented by scholastic Protestantism, or is a reactionary position postulated in response to negative higher criticism.
WE AFFIRM that the Holy Spirit bears witness to the Scriptures, assuring believers of the truthfulness of God's written Word.
WE DENY that this witness of the Holy Spirit operates in isolation from or against Scripture.
WE AFFIRM that the text of Scripture is to be interpreted by grammatico-historical exegesis, taking account of its literary forms and devices, and that Scripture is to interpret Scripture.
WE DENY the legitimacy of any treatment of the text or quest for sources lying behind it that leads to relativizing, dehistoricizing, or discounting its teaching, or rejecting its claims to authorship.
WE AFFIRM that a confession of the full authority, infallibility, and inerrancy of Scripture is vital to a sound understanding of the whole of the Christian faith. We further affirm that such confession should lead to increasing conformity to the image of Christ.
WE DENY that such confession is necessary for salvation. However, we further deny that inerrancy can be rejected without grave consequences, both to the individual and to the Church.
Our understanding of the doctrine of inerrancy must be set in the context of the broader teachings of the Scripture concerning itself. This exposition gives an account of the outline of doctrine from which our summary statement and articles are drawn.
The Triune God, who formed all things by his creative utterances and governs all things by His Word of decree, made mankind in His own image for a life of communion with Himself, on the model of the eternal fellowship of loving communication within the Godhead. As God's image-bearer, man was to hear God's Word addressed to him and to respond in the joy of adoring obedience. Over and above God's self-disclosure in the created order and the sequence of events within it, human beings from Adam on have received verbal messages from Him, either directly, as stated in Scripture, or indirectly in the form of part or all of Scripture itself.
When Adam fell, the Creator did not abandon mankind to final judgment but promised salvation and began to reveal Himself as Redeemer in a sequence of historical events centering on Abraham's family and culminating in the life, death, resurrection, present heavenly ministry, and promised return of Jesus Christ. Within this frame God has from time to time spoken specific words of judgment and mercy, promise and command, to sinful human beings so drawing them into a covenant relation of mutual commitment between Him and them in which He blesses them with gifts of grace and they bless Him in responsive adoration. Moses, whom God used as mediator to carry His words to His people at the time of the Exodus, stands at the head of a long line of prophets in whose mouths and writings God put His words for delivery to Israel. God's purpose in this succession of messages was to maintain His covenant by causing His people to know His Name—that is, His nature—and His will both of precept and purpose in the present and for the future. This line of prophetic spokesmen from God came to completion in Jesus Christ, God's incarnate Word, who was Himself a prophet—more than a prophet, but not less—and in the apostles and prophets of the first Christian generation. When God's final and climactic message, His word to the world concerning Jesus Christ, had been spoken and elucidated by those in the apostolic circle, the sequence of revealed messages ceased. Henceforth the Church was to live and know God by what He had already said, and said for all time.
At Sinai God wrote the terms of His covenant on tables of stone, as His enduring witness and for lasting accessibility, and throughout the period of prophetic and apostolic revelation He prompted men to write the messages given to and through them, along with celebratory records of His dealings with His people, plus moral reflections on covenant life and forms of praise and prayer for covenant mercy. The theological reality of inspiration in the producing of Biblical documents corresponds to that of spoken prophecies: although the human writers' personalities were expressed in what they wrote, the words were divinely constituted. Thus, what Scripture says, God says; its authority is His authority, for He is its ultimate Author, having given it through the minds and words of chosen and prepared men who in freedom and faithfulness "spoke from God as they were carried along by the Holy Spirit" (2 Pet. 1:21). Holy Scripture must be acknowledged as the Word of God by virtue of its divine origin.
Jesus Christ, the Son of God who is the Word made flesh, our Prophet, Priest, and King, is the ultimate Mediator of God's communication to man, as He is of all God's gifts of grace. The revelation He gave was more than verbal; He revealed the Father by His presence and His deeds as well. Yet His words were crucially important; for He was God, He spoke from the Father, and His words will judge all men at the last day.
As the prophesied Messiah, Jesus Christ is the central theme of Scripture. The Old Testament looked ahead to Him; the New Testament looks back to His first coming and on to His second. Canonical Scripture is the divinely inspired and therefore normative witness to Christ. No hermeneutic, therefore, of which the historical Christ is not the focal point is acceptable. Holy Scripture must be treated as what it essentially is—the witness of the Father to the Incarnate Son.
It appears that the Old Testament canon had been fixed by the time of Jesus. The New Testament canon is likewise now closed inasmuch as no new apostolic witness to the historical Christ can now be borne. No new revelation (as distinct from Spirit-given understanding of existing revelation) will be given until Christ comes again. The canon was created in principle by divine inspiration. The Church's part was to discern the canon which God had created, not to devise one of its own.
The word canon, signifying a rule or standard, is a pointer to authority, which means the right to rule and control. Authority in Christianity belongs to God in His revelation, which means, on the one hand, Jesus Christ, the living Word, and, on the other hand, Holy Scripture, the written Word. But the authority of Christ and that of Scripture are one. As our Prophet, Christ testified that Scripture cannot be broken. As our Priest and King, He devoted His earthly life to fulfilling the law and the prophets, even dying in obedience to the words of Messianic prophecy. Thus, as He saw Scripture attesting Him and His authority, so by His own submission to Scripture He attested its authority. As He bowed to His Father's instruction given in His Bible (our Old Testament), so He requires His disciples to do—not, however, in isolation but in conjunction with the apostolic witness to Himself which He undertook to inspire by His gift of the Holy Spirit. So Christians show themselves faithful servants of their Lord by bowing to the divine instruction given in the prophetic and apostolic writings which together make up our Bib
By authenticating each other's authority, Christ and Scripture coalesce into a single fount of authority. The Biblically-interpreted Christ and the Christ-centered, Christ-proclaiming Bible are from this standpoint one. As from the fact of inspiration we infer that what Scripture says, God says, so from the revealed relation between Jesus Christ and Scripture we may equally declare that what Scripture says, Christ says.
Holy Scripture, as the inspired Word of God witnessing authoritatively to Jesus Christ, may properly be called infallible and inerrant. These negative terms have a special value, for they explicitly safeguard crucial positive truths.
lnfallible signifies the quality of neither misleading nor being misled and so safeguards in categorical terms the truth that Holy Scripture is a sure, safe, and reliable rule and guide in all matters.
Similarly, inerrant signifies the quality of being free from all falsehood or mistake and so safeguards the truth that Holy Scripture is entirely true and trustworthy in all its assertions.
We affirm that canonical Scripture should always be interpreted on the basis that it is infallible and inerrant. However, in determining what the God-taught writer is asserting in each passage, we must pay the most careful attention to its claims and character as a human production. In inspiration, God utilized the culture and conventions of His penman's milieu, a milieu that God controls in His sovereign providence; it is misinterpretation to imagine otherwise.
So history must be treated as history, poetry as poetry, hyperbole and metaphor as hyperbole and metaphor, generalization and approximation as what they are, and so forth. Differences between literary conventions in Bible times and in ours must also be observed: since, for instance, non-chronological narration and imprecise citation were conventional and acceptable and violated no expectations in those days, we must not regard these things as faults when we find them in Bible writers. When total precision of a particular kind was not expected nor aimed at, it is no error not to have achieved it. Scripture is inerrant, not in the sense of being absolutely precise by modern standards, but in the sense of making good its claims and achieving that measure of focused truth at which its authors aimed.
The truthfulness of Scripture is not negated by the appearance in it of irregularities of grammar or spelling, phenomenal descriptions of nature, reports of false statements (e.g., the lies of Satan), or seeming discrepancies between one passage and another. It is not right to set the so-called "phenomena" of Scripture against the teaching of Scripture about itself. Apparent inconsistencies should not be ignored. Solution of them, where this can be convincingly achieved, will encourage our faith, and where for the present no convincing solution is at hand we shall significantly honor God by trusting His assurance that His Word is true, despite these appearances, and by maintaining our confidence that one day they will be seen to have been illusions.
Inasmuch as all Scripture is the product of a single divine mind, interpretation must stay within the bounds of the analogy of Scripture and eschew hypotheses that would correct one Biblical passage by another, whether in the name of progressive revelation or of the imperfect enlightenment of the inspired writer's mind.
Although Holy Scripture is nowhere culture-bound in the sense that its teaching lacks universal validity, it is sometimes culturally conditioned by the customs and conventional views of a particular period, so that the application of its principles today calls for a different sort of action.
Since the Renaissance, and more particularly since the Enlightenment, world-views have been developed which involve skepticism about basic Christian tenets. Such are the agnosticism which denies that God is knowable, the rationalism which denies that He is incomprehensible, the idealism which denies that He is transcendent, and the existentialism which denies rationality in His relationships with us. When these un- and anti-biblical principles seep into men's theologies at [a] presuppositional level, as today they frequently do, faithful interpretation of Holy Scripture becomes impossible.
Since God has nowhere promised an inerrant transmission of Scripture, it is necessary to affirm that only the autographic text of the original documents was inspired and to maintain the need of textual criticism as a means of detecting any slips that may have crept into the text in the course of its transmission. The verdict of this science, however, is that the Hebrew and Greek text appear to be amazingly well preserved, so that we are amply justified in affirming, with the Westminster Confession, a singular providence of God in this matter and in declaring that the authority of Scripture is in no way jeopardized by the fact that the copies we possess are not entirely error-free.
Similarly, no translation is or can be perfect, and all translations are an additional step away from the autographa. Yet the verdict of linguistic science is that English-speaking Christians, at least, are exceedingly well served in these days with a host of excellent translations and have no cause for hesitating to conclude that the true Word of God is within their reach. Indeed, in view of the frequent repetition in Scripture of the main matters with which it deals and also of the Holy Spirit's constant witness to and through the Word, no serious translation of Holy Scripture will so destroy its meaning as to render it unable to make its reader "wise for salvation through faith in Christ Jesus" (2 Tim. 3:15).
In our affirmation of the authority of Scripture as involving its total truth, we are consciously standing with Christ and His apostles, indeed with the whole Bible and with the main stream of Church history from the first days until very recently. We are concerned at the casual, inadvertent, and seemingly thoughtless way in which a belief of such far-reaching importance has been given up by so many in our day.
We are conscious too that great and grave confusion results from ceasing to maintain the total truth of the Bible whose authority one professes to acknowledge. The result of taking this step is that the Bible which God gave loses its authority, and what has authority instead is a Bible reduced in content according to the demands of one's critical reasonings and in principle reducible still further once one has started. This means that at bottom independent reason now has authority, as opposed to Scriptural teaching. If this is not seen and if for the time being basic evangelical doctrines are still held, persons denying the full truth of Scripture may claim an evangelical identity while methodologically they have moved away from the evangelical principle of knowledge to an unstable subjectivism, and will find it hard not to move further.
We affirm that what Scripture says, God says. May He be glorified. Amen and Amen.
**For a list of signers click here.
With commentary by Norman L. Geisler
Reproduced from Explaining Hermeneutics: A Commentary on the Chicago Statement on Biblical Hermeneutics. Oakland, California: International Council on Biblical Inerrancy, 1983.
Summit I of the International Council on Biblical Inerrancy took place in Chicago on October 26-28, 1978 for the purpose of affirming afresh the doctrine of the inerrancy of Scripture, making clear the understanding of it and warning against its denial. In the years that have passed since Summit I, God has blessed that effort in ways surpassing most anticipations. A gratifying flow of helpful literature on the doctrine of inerrancy as well as a growing commitment to its value give cause to pour forth praise to our great God.
The work of Summit I had hardly been completed when it became evident that there was yet another major task to be tackled. While we recognize that belief in the inerrancy of Scripture is basic to maintaining its authority, the values of that commitment are only as real as one's understanding of the meaning of Scripture. Thus, the need for Summit II. For two years plans were laid and papers were written on themes relating to hermeneutical principles and practices. The culmination of this effort has been a meeting in Chicago on November 10-13, 1982 at which we, the undersigned, have participated.
In similar fashion to the Chicago Statement of 1978, we herewith present these affirmations and denials as an expression of the results of our labors to clarify hermeneutical issues and principles. We do not claim completeness or systematic treatment of the entire subject, but these affirmations and denials represent a consensus of the approximately one hundred participants and observers gathered at this conference. It has been a broadening experience to engage in dialogue, and it is our prayer that God will use the product of our diligent efforts to enable us and others to more correctly handle the word of truth (2 Tim. 2:15).
WE AFFIRM that the normative authority of Holy Scripture is the authority of God Himself, and is attested by Jesus Christ, the Lord of the Church.
WE DENY the legitimacy of separating the authority of Christ from the authority of Scripture, or of opposing the one to the other.
This first article affirms that the authority of Scripture cannot be separated from the authority of God. Whatever the Bible affirms, God affirms. And what the Bible affirms (or denies), it affirms (or denies) with the very authority of God. Such authority is normative for all believers; it is the canon or rule of God.
This divine authority of Old Testament Scripture was confirmed by Christ Himself on numerous occasions (cf. Matt. 5:17-18; Luke 24:44; John 10:34-35). And what our Lord confirmed as to the divine authority of the Old Testament, He promised also for the New Testament (John 14:16; 16:13).
The Denial points out that one cannot reject the divine authority of Scripture without thereby impugning the authority of Christ, who attested Scripture's divine authority. Thus it is wrong to claim one can accept the full authority of Christ without acknowledging the complete authority of Scripture.
WE AFFIRM that as Christ is God and Man in One Person, so Scripture is, indivisibly, God's Word in human language.
WE DENY that the humble, human form of Scripture entails errancy any more than the humanity of Christ, even in His humiliation, entails sin.
Here an analogy is drawn between Christ and Scripture. Both Christ and Scripture have dual aspects of divinity and humanity, indivisibly united in one expression. Both Christ and Scripture were conceived by an act of the Holy Spirit. Both involve the use of fallible human agents. But both produced a theanthropic result; one a sinless person and the other an errorless book. However, like all analogies, there is a difference. Christ is one person uniting two natures whereas Scripture is one written expression uniting two authors (God and man). This difference notwithstanding, the strength of the likeness in the analogy points to the inseparable unity between divine and human dimensions of Scripture so that one aspect cannot be in error while the other is not.
The Denial is directed at a contemporary tendency to separate the human aspects of Scripture from the divine and allow for error in the former. By contrast the framers of this article believe that the human form of Scripture can no more be found in error than Christ could be found in sin. That is to say, the Word of God (i.e., the Bible) is as necessarily perfect in its human manifestation as was the Son of God in His human form.
WE AFFIRM that the Person and work of Jesus Christ are the central focus of the entire Bible.
WE DENY that any method of interpretation which rejects or obscures the Christ-centeredness of Scripture is correct.
This Affirmation follows the teaching of Christ that He is the central theme of Scripture (Matt. 5:17; Luke 24:27, 44; John 5:39; Heb. 10:7). This is to say that focus on the person and work of Christ runs throughout the Bible from Genesis to Revelation. To be sure there are other and tangential topics, but the person and work of Jesus Christ are central.
In view of the focus of Scripture on Christ, the Denial stresses a hermeneutical obligation to make this Christocentric message clear in the expounding of Scripture. As other articles (cf. Article XV) emphasize the "literal" interpretation of Scripture, this article is no license for allegorization and unwarranted typology which see Christ portrayed in every detail of Old Testament proclamation. The article simply points to the centrality of Christ's mission in the unfolding of God's revelation to man.
Neither is there any thought in this article of making the role of Christ more ultimate than that of the Father. What is in view here is the focus of Scripture and not the ultimate source or object of the whole plan of redemption.
WE AFFIRM that the Holy Spirit who inspired Scripture acts through it today to work faith in its message.
WE DENY that the Holy Spirit ever teaches to any one anything which is contrary to the teaching of Scripture.
Here stress is laid on the fact that the Holy Spirit not only is the source of Scripture, but also works to produce faith in Scripture He has inspired. Without this ministry of the Holy Spirit, belief in the truth of Scripture would not occur.
The Denial is directed at those alleged "revelations" which some claim to have but which are contrary to Scripture. No matter how sincere or genuinely felt, no dream, vision, or supposed revelation which contradicts Scripture ever comes from the Holy Spirit. For the utterances of the Holy Spirit are all harmonious and noncontradictory (see Article XX).
WE AFFIRM that the Holy Spirit enables believers to appropriate and apply Scripture to their lives.
WE DENY that the natural man is able to discern spiritually the biblical message apart from the Holy Spirit.
The design of this article is to indicate that the ministry of the Holy Spirit extends beyond the inspiration of Scripture to its very application to the lives of the believer. Just as no one calls Jesus Lord except by the Holy Spirit (I Cor. 12:3), so no one can appropriate the message of Scripture to his life apart from the gracious work of the Holy Spirit.
The Denial stresses the truth that the natural man does not receive the spiritual message of Scripture. Apart from the work of the Holy Spirit there is no welcome for its truth in an unregenerate heart.
This does not imply that a non-Christian is unable to understand the meaning of any Scripture. It means that whatever he may perceive of the message of Scripture, that without the Holy Spirit's work he will not welcome the message in his heart.
WE AFFIRM that the Bible expresses God's truth in propositional statements, and we declare that biblical truth is both objective and absolute. We further affirm that a statement is true if it represents matters as they actually are, but is an error if it misrepresents the facts.
WE DENY that, while Scripture is able to make us wise unto salvation, biblical truth should be defined in terms of this function. We further deny that error should be defined as that which willfully deceives.
Since hermeneutics is concerned with understanding the truth of Scripture, attention is directed here to the nature of truth. Several significant affirmations are made about the nature of truth.
First, in contrast to contemporary relativism it is declared that truth is absolute. Second, as opposed to subjectivism it is acknowledged that truth is objective. Finally, in opposition to existential and pragmatic views of truth, this article affirms that truth is what corresponds to reality. This same point was made in the "Chicago Statement on Inerrancy" (1978) in Article XIII and the commentary on it.
The Denial makes it evident that views which redefine an error to mean what "misleads," rather than what is a mistake, must be rejected. This redefinition of the word "error" is both contrary to Scripture and to common sense. In Scripture the word error is used of unintentional acts (Lev. 4:2) as well as intentional ones. Also, in common parlance a statement is in error if it is a factual mistake, even if there was no intention to mislead anyone by it. So to suggest that the Bible contains mistakes, but that these are not errors so long as they do not mislead, is contrary to both Scripture and ordinary usage.
By this subtle redefinition of error to mean only what misleads but not what misrepresents, some have tried to maintain that the Bible is wholly true (in that it never misleads) and yet that it may have some mistakes in it. This position is emphatically rejected by the confessors of this document.
WE AFFIRM that the meaning expressed in each biblical text is single, definite and fixed.
WE DENY that the recognition of this single meaning eliminates the variety of its application.
The Affirmation here is directed at those who claim a "double" or "deeper" meaning to Scripture than that expressed by the authors. It stresses the unity and fixity of meaning as opposed to those who find multiple and pliable meanings. What a passage means is fixed by the author and is not subject to change by readers. This does not imply that further revelation on the subject cannot help one come to a fuller understanding, but simply that the meaning given in a text is not changed because additional truth is revealed subsequently.
Meaning is also definite in that there are defined limits by virtue of the author's expressed meaning in the given linguistic form and cultural context. Meaning is determined by an author; it is discovered by the readers.
The Denial adds the clarification that simply because Scripture has one meaning does not imply that its messages cannot be applied to a variety of individuals or situations. While the interpretation is one, the applications can be many.
WE AFFIRM that the Bible contains teachings and mandates which apply to all cultural and situational contexts and other mandates which the Bible itself shows apply only to particular situations.
WE DENY that the distinctions between the universal and particular mandates of Scripture can be determined by cultural and situational factors. We further deny that universal mandates may ever be treated as culturally or situationally relative.
In view of the tendency of many to relativize the message of the Bible by accommodating it to changing cultural situations, this Affirmation proclaims the universality of biblical teachings. There are commands which transcend all cultural barriers and are binding on all men everywhere. To be sure, some biblical injunctions are directed to specific situations, but even these are normative to the particular situation(s) to which they speak. However, there are commands in Scripture which speak universally to the human situation and are not bound to particular cultures or situations.
The Denial addresses the basis of the distinction between universal and particular situations. It denies that the grounds of this distinction are relative or purely cultural. It further denies the legitimacy of relativizing biblical absolutes by reducing them to purely cultural mandates.
The meaning of this article is that whatever the biblical text means is binding. And what is meant to be universally binding should not be relegated to particular situations any more than what is meant to apply only to particular circumstances should be promulgated as universally applicable.
There is an attempt here to strike a balance between command and culture by recognizing that a command transcends culture, even though it speaks to and is expressed in a particular culture. Thus while the situation (or circumstances) may help us to discover the right course of action, the situation never determines what is right. God's laws are not situationally determined.
WE AFFIRM that the term hermeneutics, which historically signified the rules of exegesis, may properly be extended to cover all that is involved in the process of perceiving what the biblical revelation means and how it bears on our lives.
WE DENY that the message of Scripture derives from, or is dictated by, the interpreter's understanding. Thus we deny that the "horizons" of the biblical writer and the interpreter may rightly "fuse" in such a way that what the text communicates to the interpreter is not ultimately controlled by the expressed meaning of the Scripture.
The primary thrust of this Affirmation is definitional. It desires to clarify the meaning of the term hermeneutics by indicating that it includes not only perception of the declared meaning of a text but also an understanding of the implications that text has for one's life. Thus, hermeneutics is more than biblical exegesis. It is not only the science that leads forth the meaning of a passage but also that which enables one (by the Holy Spirit) to understand the spiritual implications the truth(s) of this passage has for Christian living.
The Denial notes that the meaning of a passage is not derived from or dictated by the interpreter. Rather, meaning comes from the author who wrote it. Thus the reader's understanding has no hermeneutically definitive role. Readers must listen to the meaning of a text and not attempt to legislate it. Of course, the meaning listened to should be applied to the reader's life. But the need or desire for specific application should not color the interpretation of a passage.
WE AFFIRM that Scripture communicates God's truth to us verbally through a wide variety of literary forms.
WE DENY that any of the limits of human language render Scripture inadequate to convey God's message.
This Affirmation is a logical literary extension of Article II which acknowledges the humanity of Scripture. The Bible is God's Word, but it is written in human words; thus, revelation is "verbal." Revelation is "propositional" (Article VI) because it expresses certain propositional truth. Some prefer to call it "sentential" because the truth is expressed in sentences. Whatever the term--verbal, propositional, or sentential--the Bible is a human book which uses normal literary forms. These include parables, satire, irony, hyperbole, metaphor, simile, poetry, and even allegory (e.g., Ezek. 16-17).
As an expression in finite, human language, the Bible has certain limitations in a similar way that Christ as a man had certain limitations. This means that God adapted Himself through human language so that His eternal truth could be understood by man in a temporal world.
Despite the obvious fact of the limitations of any finite linguistic expression, the Denial is quick to point out that these limits do not render Scripture an inadequate means of communicating God's truth. For while there is a divine adaptation (via language) to human finitude there is no accommodation to human error. Error is not essential to human nature. Christ was human and yet He did not err. Adam was human before he erred. So simply because the Bible is written in human language does not mean it must err. In fact, when God uses human language there is a supernatural guarantee that it will
not be in error.
WE AFFIRM that translations of the text of Scripture can communicate knowledge of God across all temporal and cultural boundaries.
WE DENY that the meaning of biblical texts is so tied to the culture out of which they came that understanding of the same meaning in other cultures is impossible.
Simply because the truth of Scripture was conveyed by God in the original writings does not mean that it cannot be translated into another language. This article affirms the translatability of God's truth into other cultures. It affirms that since truth is transcendent (see Article XX) it is not culture-bound. Hence the truth of God expressed in a first-century culture is not limited to that culture. For the nature of truth is not limited to any particular medium through which it is expressed.
The Denial notes that since meaning is not inextricably tied to a given culture it can be adequately expressed in another culture. Thus the message of Scripture need not be relativized by translation. What is expressed can be the same even though how it is expressed differs.
WE AFFIRM that in the task of translating the Bible and teaching it in the context of each culture, only those functional equivalents which are faithful to the content of biblical teaching should be employed.
WE DENY the legitimacy of methods which either are insensitive to the demands of cross-cultural communication or distort biblical meaning in the process.
Whereas the previous article treated the matter of the translatability of divine truth, this article speaks to the adequacy of translations. Obviously not every expression in another language will appropriately convey the meaning of Scripture. In view of this, caution is urged that the translators remain faithful to the truth of the Scripture being translated by the proper choice of the words used to translate it.
This article treats the matter of "functional" equivalence. Often there is no actual or literal equivalence between expressions in one language and a word-for-word translation into another language. What is expressed (meaning) is the same but how it is expressed (the words) is different. Hence a different construction can be used to convey the same meaning.
The Denial urges sensitivity to cultural matters so that the same truth may be conveyed, even though different terms are being used. Without this awareness missionary activity can be severely hampered.
WE AFFIRM that awareness of the literary categories, formal and stylistic, of the various parts of Scripture is essential for proper exegesis, and hence we value genre criticism as one of the many disciplines of biblical study.
WE DENY that generic categories which negate historicity may rightly be imposed on biblical narratives which present themselves as factual.
The awareness of what kind of literature one is interpreting is essential to a correct understanding of the text. A correct genre judgment should be made to ensure correct understanding. A parable, for example, should not be treated like a chronicle, nor should poetry be interpreted as though it were a straightforward narrative. Each passage has its own genre, and the interpreter should be cognizant of the specific kind of literature it is as he attempts to interpret it. Without genre recognition an interpreter can be misled in his understanding of the passage. For example, when the prophet speaks of "trees clapping their hands" (Isa. 55:12) one could assume a kind of animism unless he recognized that this is poetry and not prose.
The Denial is directed at an illegitimate use of genre criticism by some who deny the truth of passages which are presented as factual. Some, for instance, take Adam to be a myth, whereas in Scripture he is presented as a real person. Others take Jonah to be an allegory when he is presented as a historical person and so referred to by Christ (Mat. 12:40-42). This Denial is an appropriate and timely warning not to use genre criticism as a cloak for rejecting the truth of Scripture.
WE AFFIRM that the biblical record of events, discourses and sayings, though presented in a variety of appropriate literary forms, corresponds to historical fact.
WE DENY that any event, discourse or saying reported in Scripture was invented by the biblical writers or by the traditions they incorporated.
This article combines the emphases of Articles VI and XIII. While acknowledging the legitimacy of literary forms, this article insists that any record of events presented in Scripture must correspond to historical fact. That is, no reported event, discourse, or saying should be considered imaginary.
The Denial is even more clear than the Affirmation. It stresses that any discourse, saying, or event reported in Scripture must actually have occurred. This means that any hermeneutic or form of biblical criticism which claims that something was invented by the author must be rejected. This does not mean that a parable must be understood to represent historical facts, since a parable does not (by its very genre) purport to report an event or saying but simply to illustrate a point.
WE AFFIRM the necessity of interpreting the Bible according to its literal, or normal, sense. The literal sense is the grammatical-historical sense, that is, the meaning which the writer expressed. Interpretation according to the literal sense will take account of all figures of speech and literary forms found in the text.
WE DENY the legitimacy of any approach to Scripture that attributes to it meaning which the literal sense does not support.
The literal sense of Scripture is strongly affirmed here. To be sure the English word literal carries some problematic connotations with it. Hence the words normal and grammatical-historical are used to explain what is meant. The literal sense is also designated by the more descriptive title grammatical-historical sense. This means the correct interpretation is the one which discovers the meaning of the text in its grammatical forms and in the historical, cultural context in which the text is expressed.
The Denial warns against attributing to Scripture any meaning not based in a literal understanding, such as mythological or allegorical interpretations. This should not be understood as eliminating typology or designated allegory or other literary forms which include figures of speech (see Articles X, XIII, and XIV).
WE AFFIRM that legitimate critical techniques should be used in determining the canonical text and its meaning.
WE DENY the legitimacy of allowing any method of biblical criticism to question the truth or integrity of the writer's expressed meaning, or of any other scriptural teaching.
Implied here is an approval of legitimate techniques of "lower criticism" or "textual criticism." It is proper to use critical techniques in order to discover the true text of Scripture, that is, the one which represents the original one given by the biblical authors.
Whereas critical methodology can be used to establish which of the texts are copies of the inspired original, it is illegitimate to use critical methods to call into question whether something in the original text is true. In other words, proper "lower criticism" is valid but negative "higher criticism" which rejects truths of Scripture is invalid.
WE AFFIRM the unity, harmony and consistency of Scripture and declare that it is its own best interpreter.
WE DENY that Scripture may be interpreted in such a way as to suggest that one passage corrects or militates against another. We deny that later writers of Scripture misinterpreted earlier passages of Scripture when quoting from or referring to them.
Two points are made in the Affirmation, the unity of Scripture and its self-interpreting ability. Since the former is treated elsewhere (Article XXI), we will comment on the latter here. Not only is the Bible always correct in interpreting itself (see Article XVIII), but it is the "best interpreter" of itself.
Another point made here is that comparing Scripture with Scripture is an excellent help to an interpreter. For one passage sheds light on another. Hence the first commentary the interpreter should consult on a passage is what the rest of Scripture may say on that text.
The Denial warns against the assumption that an understanding of one passage can lead the interpreter to reject the teaching of another passage. One passage may help him better comprehend another but it will never contradict another.
This last part of the Denial is particularly directed to those who believe the New Testament writers misinterpret the Old Testament, or that they attribute meaning to an Old Testament text not expressed by the author of that text. While it is acknowledged that there is sometimes a wide range of application for a text, this article affirms that the interpretation of a biblical text by another biblical writer is always within the confines of the meaning of the first text.
WE AFFIRM that the Bible's own interpretation of itself is always correct, never deviating from, but rather elucidating, the single meaning of the inspired text. The single meaning of a prophet's words includes, but is not restricted to, the understanding of those words by the prophet and necessarily involves the intention of God evidenced in the fulfillment of those words.
WE DENY that the writers of Scripture always understood the full implications of their own words.
This Affirmation was perhaps the most difficult to word. The first part of the Affirmation builds on Article VII which declared that Scripture has only one meaning, and simply adds that whenever the Bible comments on another passage of Scripture it does so correctly. That is, the Bible never misinterprets itself. It always correctly understands the meaning of the passage it comments on (see Article XVII). For example, that Paul misinterprets Moses is to say that Paul erred. This view is emphatically rejected in favor of the inerrancy of all Scripture.
The problem in the second statement of the Affirmation revolves around whether God intended more by a passage of Scripture than the human author did. Put in this way, evangelical scholars are divided on the issue, even though there is unity on the question of "single meaning." Some believe that this single meaning may be fuller than the purview of the human author, since God had far more in view than did the prophet when he wrote it. The wording here is an attempt to include reference to the fulfillment of a prophecy (of which God was obviously aware when He inspired it) as part of the single meaning which God and the prophet shared. However, the prophet may not have been conscious of the full implications of this meaning when he wrote it.
The way around the difficulty was to note that there is only one meaning to a passage which both God and the prophet affirmed, but that this meaning may not always be fully "evidenced" until the prophecy is fulfilled. Furthermore, God, and not necessarily the prophets, was fully aware of the fuller implications that would be manifested in the fulfillment of this single meaning.
It is important to preserve single meaning without denying that God had more in mind than the prophet did. A distinction needs to be made, then, between what God was conscious of concerning an affirmation (which, in view of His foreknowledge and omniscience, was far more) and what He and the prophet actually expressed in the passage. The Denial makes this point clear by noting that biblical authors were not always fully aware of the implications of their own affirmations.
WE AFFIRM that any preunderstandings which the interpreter brings to Scripture should be in harmony with scriptural teaching and subject to correction by it.
WE DENY that Scripture should be required to fit alien preunderstandings, inconsistent with itself, such as naturalism, evolutionism, scientism, secular humanism, and relativism.
The question of preunderstanding is a crucial one in contemporary hermeneutics. The careful wording of the Affirmation does not discuss the issue of whether one should approach Scripture with a particular preunderstanding, but simply which kinds of preunderstanding one has are legitimate. This question is answered by affirming that only those preunderstandings which are compatible with the teaching of Scripture are legitimate. In fact, the statement goes further and demands that all preunderstanding be subject to "correction" by the teaching of Scripture.
The point of this article is to avoid interpreting Scripture through an alien grid or filter which obscures or negates its true message. For it acknowledges that one's preunderstanding will affect his understanding of a text. Hence to avoid misinterpreting Scripture one must be careful to examine his own presuppositions in the light of Scripture.
WE AFFIRM that since God is the author of all truth, all truths, biblical and extrabiblical, are consistent and cohere, and that the Bible speaks truth when it touches on matters pertaining to nature, history, or anything else. We further affirm that in some cases extra-biblical data have value for clarifying what Scripture teaches, and for prompting correction of faulty interpretations.
WE DENY that extrabiblical views ever disprove the teaching of Scripture or hold priority over it.
What is in view here is not so much the nature of truth (which is treated in Article VI), but the consistency and coherence of truth.
This is directed at those views which consider truth paradoxical or contradictory. This article declares that a proper hermeneutics avoids contradictions, since God never affirms as true two propositions, one of which is logically the opposite of the other.
Further, this Affirmation recognizes that not all truth is in the Bible (though all that is affirmed in the Bible is true). God has revealed Himself in nature and history as well as in Scripture. However, since God is the ultimate Author of all truth, there can be no contradiction between truths of Scripture and the true teachings of science and history.
Although only the Bible is the normative and infallible rule for doctrine and practice, nevertheless what one learns from sources outside Scripture can occasion a reexamination and reinterpretation of Scripture. For example, some have taught the world to be square because the Bible refers to "the four corners of the earth" (Isa. 11:12). But scientific knowledge of the spherical nature of the globe leads to a correction of this faulty interpretation. Other clarifications of our understanding of the biblical text are possible through the study of the social sciences.
However, whatever prompting and clarifying of Scripture that extrabiblical studies may provide, the final authority for what the Bible teaches rests in the text of Scripture itself and not in anything outside it (except in God Himself). The Denial makes clear this priority of the teaching of God's scriptural revelation over anything outside it.
WE AFFIRM the harmony of special with general revelation and therefore of biblical teaching with the facts of nature.
WE DENY that any genuine scientific facts are inconsistent with the true meaning of any passage of Scripture.
This article continues the discussion of the previous article by noting the harmony of God's general revelation (outside Scripture) and His special revelation in Scripture. It is acknowledged by all that certain interpretations of Scripture and some opinions of scientists will contradict each other. However, it is insisted here that the truth of Scripture and the facts of science never contradict each other.
"Genuine" science will always be in accord with Scripture. Science, however, based on naturalistic presuppositions will inevitably come in conflict with the supernatural truths of Scripture.
Far from denying a healthy interchange between scientific theory and biblical interpretation, the framers of this statement welcome such. Indeed, it is acknowledged (in article XX) that the exegete can learn from the scientist. What is denied is that we should accept scientific views that contradict Scripture or that they should be given an authority above Scripture.
WE AFFIRM that Genesis 1-11 is factual, as is the rest of the book.
WE DENY that the teachings of Genesis 1-11 are mythical and that scientific hypotheses about earth history or the origin of humanity may be invoked to overthrow what Scripture teaches about creation.
Since the historicity and the scientific accuracy of the early chapters of the Bible have come under severe attack it is important to apply the "literal" hermeneutic espoused (Article XV) to this question. The result was a recognition of the factual nature of the account of the creation of the universe, all living things, the special creation of man, the Fall, and the Flood. These accounts are all factual, that is, they are about space-time events which actually happened as reported in the book of Genesis (see Article XIV).
The article left open the question of the age of the earth on which there is no unanimity among evangelicals and which was beyond the purview of this conference. There was, however, complete agreement on denying that Genesis is mythological or unhistorical. Likewise, the use of the term "creation" was meant to exclude the belief in macro-evolution, whether of the atheistic or theistic varieties.
WE AFFIRM the clarity of Scripture and specifically of its message about salvation from sin.
WE DENY that all passages of Scripture are equally clear or have equal bearing on the message of redemption.
Traditionally this teaching is called the "perspicuity" of Scripture. By this is meant that the central message of Scripture is clear, especially what the Bible says about salvation from sin.
The Denial disassociates this claim from the belief that everything in Scripture is clear or that all teachings are equally clear or equally relevant to the Bible's central saving message. It is obvious to any honest interpreter that the meaning of some passages of Scripture is obscure. It is equally evident that the truth of some passages is not directly relevant to the overall plan of salvation.
WE AFFIRM that a person is not dependent for understanding of Scripture on the expertise of biblical scholars.
WE DENY that a person should ignore the fruits of the technical study of Scripture by biblical scholars.
This article attempts to avoid two extremes. First, it affirms that one is not dependent on biblical "experts" for his understanding of the basic truths of Scripture. Were this not true, then a significant aspect of the priesthood of all believers would be destroyed. For if the understanding of the laity is contingent on the teaching of experts, then Protestant interpretive experts will have replaced the teaching magisterium of Catholic priests with a kind of teaching magisterium of Protestant scholars.
On the other hand, biblical scholars do play a significant role in the lay understanding of Scripture. Even the very tools (Bible dictionaries, concordances, etc.) used by laypersons to interpret Scripture were produced by scholars. And when it comes to more technical and precise understanding of specific Scripture the work of experts is more than helpful. Hence the implied exhortation in the denial to avail oneself of the fruit of scholarship is well taken.
WE AFFIRM that the only type of preaching which sufficiently conveys the divine revelation and its proper application to life is that which faithfully expounds the text of Scripture as the Word of God.
WE DENY that the preacher has any message from God apart from the text of Scripture.
This final article declares that good preaching should be based in good hermeneutics. The exposition of Scripture is not to be treated in isolation from the proclamation of Scripture. In preaching the preacher should faithfully expound the Word of God. Anything short of a correct exposition of God's written Word is pronounced insufficient.
Indeed, the Denial declares that there is no message from God apart from Scripture. This was understood not to contradict the fact that there is a general revelation (affirmed in Article XXI) but simply to note that the only inspired and infallible writing from which the preacher can and must preach is the Bible.
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