By R. Albert Mohler Jr., Peter Enns, Michael F. Bird, Kevin J. Vanhoozer & John R. Franke
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Press, 2007], 25). 14. An interesting example of this can be found in Augustine’s discussion of the relationship between science and the book of Genesis in his “The Literal Meaning of Genesis,” in Augustine, On Genesis (New York: New City Press, 2002), 185–86. 15. ” 105. 16. For example, Enns, Incarnation and Inspiration; Sparks, God’s Word in Human Words. 17. On the issues of language, knowledge, and biblical interpretation, see Marcia Colish, The Mirror of Language: A Study of the Medieval Theory of Knowledge (New Haven: Yale Univ.
The way out of hermeneutical nihilism and metaphysical antirealism is the doctrine of revelation. It is indeed the evangelical, biblical doctrine of revelation that breaks this epistemological impasse and becomes the foundation for a revelatory epistemology. This is not foundationalism in a modernist sense. It is not rationalism. It is the understanding that God has spoken to us in a reasonable way, in language we can understand, and has given us the gift of revelation, which is his willful disclosure of himself, the forfeiture of his personal privacy.
Given the pressures of late modernity, growing ever more hostile to theological truth claims, there is little basis for any hope that evangelicals will remain distinctively evangelical without the principled and explicit commitment to the inerrancy of the Bible. Beyond this, inerrancy must be understood as necessary and integral to the life of the church, the authority of preaching, and the integrity of the Christian life. Without a total commitment to the trustworthiness and truthfulness of the Bible, the church is left without its defining authority, lacking confidence in its ability to hear God’s voice.