child, resulting in apprehension and appropriation of the divine expression. Revelation has logical but not chronological priority?; of Horton, Inspiration and the Bible, 10-13 ? ?We mean by Inspiration exactly those qualities or characteristics which are the marks or notes of the Bible.
We call our Bible inspired by which we mean that by reading and studying it we find our way to God, we find his will for us, and we find how we can conform ourselves to his will.?
Fairbairn, Christ in Modern Theology, 496, while nobly setting forth the naturalness of revelation, has misconceived the relation of inspiration to revelation by giving priority to the former: ?The idea of a written revelation may be said to be logically involved in the notion of a living God. Speech is natural to spirit; and if God is by nature spirit, it will be to him a matter of nature to reveal himself. But if he speaks to man, it will be through men; and those who hear best will be most possessed of God. This possession is termed ?inspiration.? God inspires, man reveals: revelation is the mode or form ? word, character, or institution ? in which man embodies what he has received. The terms, though not equivalent, are co-extensive, the one denoting the process on its inner side, the other on its outer.? This statement, although approved by Sanday, Inspiration, 124, 125, seems to us almost precisely to reverse the right meaning of the words. We prefer the view of Evans, Bib. Scholarship and Inspiration, 54 ? ?God has first revealed himself, and then has inspired men to interpret, record and apply this revelation. In redemption, inspiration is the formal factor, as revelation is the material factor. The men are inspired, as Prof. Stowe said. The thoughts are inspired, as Prof. Briggs said. The words are inspired, as Prof. Hodge said. The warp and woof of the Bible is pneu~ma : ?the words that I have spoken unto you are spirit? ( <430663>John 6:63). Its fringes run off, as was inevitable, into the secular, the material, and the psychic. Phillips Brooks. Life, 2:351 ? ?If the true revelation of God is in Christ, the Bible is not properly a revelation, but the history of a revelation. This is not only a fact, but a necessity, for a person cannot be revealed in a book, but must find revelation, if at all, in a person. The center and core of the Bible must therefore be the gospels, as the story of Jesus.?
Some, like Priestley, have held that the gospels are authentic but not inspired. We therefore add to the proof of the genuineness and credibility of Scripture, the proof of its inspiration. Chadwick, Old and New Unitarianism, II ? ?Priestley?s belief in supernatural revelation was intense. He had an absolute distrust of reason as qualified to furnish an
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