This theory naturally connects itself with that view of miracles which regards them as suspensions or violations of natural law. Dorner, Glaubenslehre, 1:624 (translation 2:186-189), calls it a ?docetic view of inspiration. It holds to the abolition of second causes, and to the perfect passivity of the human instrument; denies any inspiration of persons, and maintains inspiration of writings only. This exaggeration of the divine element led to the hypothesis of a multiform divine sense in Scripture, and, in assigning the spiritual meaning, a rationalizing spirit led the way.? Representatives of this view are Quenstedt, Theol. Didact., 1:76 ? ?The Holy Ghost inspired his amanuenses with those expressions which they would have employed, had they been left to themselves?; Hooker, Works, 2:383 ? ?They neither spake nor wrote any word of their own, but uttered syllable by syllable as the Spirit put it into their mouths?; Gaussen, Theopneusty, 61 ? ?The Bible is not a book which God charged men already enlightened to make under his protection; it is a book which God dictated to them?; Cunningham, Theol. Lectures, 349 ? ?The verbal inspiration of the Scriptures [which he advocates] implies in general that the words of Scripture were suggested or dictated by the Holy Spirit, as well as the substance of the matter, and this, not only in some portion of the Scriptures, but through the whole.? This reminds us of the old theory that God created fossils in the rocks as they would be had ancient seas existed.
Sanday, Bampton Lectures on Inspiration, 74, quotes Philo as saying: ?A prophet gives forth nothing at all of his own, but acts as interpreter at the prompting of another in all his utterances, and as long as he is under inspiration he is in ignorance, his reason departing from its place and yielding up the citadel of the soul, when the divine Spirit enters into it and dwells in it and strikes at the mechanism of the voice, sounding through it to the clear declaration of that which he prophesieth?; in <011512>Genesis 15:12 ? ?About the setting of the sun a trance came upon Abram? ? the sun is the light of human reason which sets and gives place to the Spirit of God. Sanday, 78, says also: ?Josephus holds that even historical narratives, such as those at the beginning of the Pentateuch which were not written down by contemporary prophets, were obtained by direct inspiration from God. The Jews from their birth regard their Scripture as ?the decrees of God,? which they strictly observe, and for which if need be they are ready to die.? The Rabbis said that ?Moses did not write one word out of his own knowledge.?
The Reformers held to a much freer view than this. Luther said: ?What does not carry Christ with it is not apostolic, even though St. Peter or St. Paul taught it. If our adversaries fall back on the Scripture against Christ,
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