The authority of Scripture. It is a subject rightly viewed as a fundamental truth by a large percentage of today’s Christian world since its origin. The official doctrine might not have been formed until much later in history, but it is very clear in Scripture that God’s Word is the final and supreme authority. Among many other things it tells us that God’s Word is true (John 17:17), that it is complete and that we are forbidden to add to it (Proverbs 30:5-6), and that it is more than just a good book with good advice; it is God-breathed all sufficient for teaching, correction, rebuke, and training in righteousness (2 Timothy 3:16). And those are just examples. If I were to list and adequately discuss everything the Bible says on the subject, the end result would be much longer than this article. The ecclesiastical discussion of biblical authority has appeared with several different faces throughout the centuries. It is a discussion that has seen many faces all over the world. There are many. For space reasons, I will just be looking at the line leading up to the American church.
No matter where you go with this the discussion starts in the Mediterranean area. For a long time after the start of Christianity, the exact doctrine wasn’t truly set in stone. A more concentrated definition was found to be needed by the third to early fourth centuries to combat the increasing gross misinterpretations and false teachings of God’s Word that were infesting the church. In A.D. 325 the First Ecumenical Council of Nicea met and began the practice of condemning heretics who went beyond the accepted teaching of Scripture. In many ways, such meetings were a good thing because they fostered communication among church leaders and the formation of accepted biblical doctrine. However, these councils, while they met to defend biblical authority, were ironically devaluing it by placing more value on what the human church leadership thought than what the Bible itself thought. The Protestant Reformation would put a stop to the Catholic Church’s growing pride and corruption. It put complete authority back in its proper place: The Word of God.
By the 1700s God’s written Word was beginning to become subordinate to science and human intelligence. And by the 20th century, fundamental-minded Christians recognized that they desperately needed to band together against the growing modernism to defend the authority of the Scriptures. The battle over biblical authority revealed itself on several important stages inside the fundamentalist movement from 1900 to the present.
The Battle of Biblical Authority in America in the Modern Era
In 1889 Charles Briggs wrote Whither? A Theological Question for the Times in which he launched a particularly vicious attack against the doctrine of inerrancy. Briggs’ well worded but misled criticisms caught on and would give rise to liberal Christianity. This, in turn, led to the birth of neo-orthodoxy with its emphasis on individual connection and interpretation of Scripture. Neo-orthodoxy was actually a negative reaction against liberal theology. It was formed by the German theologian Karl Barth. Neo-orthodoxy held to traditional orthodoxy but was new (neo) in that it was adapted modern thought to the orthodoxy. It also held that the Bible only became the revealed Word of God to individual readers.
The ever-rising popularity of liberal theology and neo-orthodoxy alarmed traditional, conservative Christians. Some leading scholarly Christians took steps to sound the alarm. The most influential was a book series published between 1910 and 1915 called “The Fundamentals.” It was so influential that it played a pivotal role in giving rise to the fundamentalist movement.
Fundamentalists and the Specter of Anti-Intellectualism
There was much genuine sincerity and passion in the fundamentalist camp when it came to defending biblical authority, but unfortunately early on many people in the fundamentalist movement started becoming increasingly anti-intellectual. This de-emphasis on the intellect backfired on them, particularly at a very important time. This was in March 1925 just after the Tennessee legislature had passed the Butler Act, which banned the teaching of evolution in Tennessee schools. Hoping to make their small town more known, the citizens of Dayton asked a volunteer named John Scopes to be willingly arrested and put on trial for supposedly teaching evolution in class.
Although he was not learned in theology or science, a fundamentalist leader named William Jennings Bryan was called to the stand as a defense witness. Clarence Darrow, the lawyer for the evolutionists, succeeded in making a fool of both Bryan and fundamentalists.
But not all early fundamentalists were so anti-intellectual. There were fundamentalist scholars who pushed against this ethic. Probably the leading of these scholars was J. Gresham Machen. Although Machen considered himself a fundamentalist, he harshly disapproved of the fundamentalist movement, mainly because of the anti-intellectualism. His thoughts concerning fundamentalism as a whole as expressed in his famous book, Christianity & Liberalism.
Machen also worried that fundamentalists were allowing the liberals to associate with and therefore influence them too much. In this book, Machen gave a logical, biblical defense of fundamentalism and called for a complete separation from liberal theology. At the time, he was teaching at Princeton Theological Seminary. An important turning point in the seminary toward a more liberal theology came in 1914 when they hired the liberal-minded J. Ross Stevenson as president. This did not sit at all well with Machen. He left and founded Westminster Theological Seminary in Philadelphia. At the same time, he started the hyper-fundamentalist mindset.
The Birth of New Evangelicalism
The fundamentalists had a very good founding intention which was to defend the inerrancy and authority of Scripture against encroaching liberalism. Unfortunately, anti-intellectualism wasn’t there only big problem. From the 1920s onward there continued to be increasing intolerance coupled with argumentation within denominations and between denominations. Denominations split, and then those groups split, and on and on.
Some fundamentalists got fed up with the fundamentalist movement for what they saw as totally unchristian rigid intolerance. So Harold Ockenga, Carl Henry, and Billy Graham led the charge to begin a complete separation from fundamentalism. In 1942 a number of discontented fundamentalists began the National Association of Evangelicals.
The most influential of these three in instigating this new movement was Graham. Graham said the turning point for him came in 1955 when he came to New York to hold a revival. The fundamentalists there required each Christian in attendance sign a paper saying they agreed with the fundamentals. While Graham certainly agreed with them, he harshly objected to this and refused to sign.
The evangelicals were clear that they were still fundamentalist in belief. In fact, several leading characters in this new movement started Fuller Theological Seminary based on fundamental doctrine. But they were also very clear that they were no longer affiliated with the fundamentalist movement.
During the 70s Fuller began to get lax on biblical authority. In 1976, Harold Lindsell, one of its original founders, verbally criticized Fuller and many other Christian institutions across the country for minimizing biblical inerrancy and authority. During that year he published the very influential book, The Battle for the Bible. In its pages, he loudly proclaimed that both of these things were the most important theological subject of all. The book that was so influential in the Christian world that it started a movement that took its name.
From that point until about the mid-1990s there was something of a revival of biblical inerrancy and authority thought among evangelical churches. Throughout much of the 80s, the climate of the American the evangelical world was relatively confused on this issue with many of them not entirely sure where they stood. By the 1990s, most of the evangelical world was kind of lost and unsure of its own beliefs on such matters. Carl Henry, who was still active in the evangelic movement at this time, urged evangelicals to take a stand on the authority of the Bible. Many evangelical churches listened and heeded, taking a firm stand once again on biblical inerrancy and authority.
As for fundamentalists, since the 1960s one biggest debate has been how much they should embrace separatism. Doctrinal debates have continued to rage between various fundamentalist denominations. However, the clear majority of fundamentalist believers still fully embrace the complete authority of Scripture.
The Many Paths of the Truth
The Bible is abundantly clear that there is only one God and that there is only one way to Him. But history has seen many paths of the truth throughout the world as Scripture has traveled through history. Each area of the world touched by the biblical message has its own stories concerning the passage of the doctrine of biblical authority. The story I have summarized here is one of the paths in America. It is not the only one. There are have been many paths. And these paths, wherever they may be, continue on. Isaiah 40:6-8 says humans are like grass and our faith like flowers. It says that grass may wither, and its flowers my fall, but it says the Word of God endures forever. The battle over biblical authority continues. People may fail. Human faith may wane. But no matter what the Word of God and its authority will endure forever.