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Reformed fundamentalism
Reformed fundamentalism (also known as fundamentalist Calvinism) arose in some conservative Presbyterian, Congregationalist, Reformed Anglican, Reformed Baptist, Non-denominational and other Reformed churches, which agree with the motives and aims of broader evangelical Protestant fundamentalism. The movement was historically defined by a repudiation of liberal and modernist theology, the publication (1905–1915) entitled, The Fundamentals, and had the intent to progress and revitalise evangelical Protestantism in predominantly English-speaking Protestant countries, as well as to reform separated churches according to the Bible, historic expression of faith and the principles of the Reformation. The Fundamentalist–Modernist controversy, and the Downgrade controversy, kindled the growth and development of reformed fundamentalism in the United States and the United Kingdom. Reformed fundamentalists have laid greater emphasis on historic confessions of faith, such as the Westminster Confession of Faith.
Carl McIntire formed the Bible Presbyterian Church in 1937. For McIntire the term Fundamentalist included attachment to the fundamentals of the historic Christian religion as defined by the Westminster Confession of Faith, the doctrinal standard of the Presbyterian Church and by the Apostles Creed and Nicene Creed. He was a Calvinist who believed that John Calvin's Institutes of the Christian Religion, the Westminster Confession, and the Shorter and Larger Westminster catechisms were the finest articulations of the Christian faith.
Reformed fundamentalists believe in the inspiration (theopneustia) and conservation of the entire scripture.[citation needed] The forerunning debates in the nineteenth and early twentieth centuries resulted in the defence of the doctrine of the superintended plenary (full) organic inspiration of the scriptures, a doctrine confused and derided as 'mechanical' inspiration at the time.[citation needed] François Gaussen's defence of plenary inspiration has been one influential Protestant testimony. For conservative fundamentalist evangelicals, inspiration never ceased with the inaccessibility of the originals.
Since the scriptures are the work of God, "[s]peculation into the "how" of inspiration is a prying into what is not revealed [...] We are not told how God inspired the writers of the scriptures. It is probable that none could know save those who were so energized" and the particular process of inspiration and the doctrine of scripture is likened to the incomprehensible (to reason) doctrines of the Trinity and incarnation. The overarching salvific end of the scriptures (2 Tim. 3.15) is often emphasised, and that hermeneutical limitations do not subtract from the salvific end and Divine activity of the scriptures.[citation needed] Psalm 119.89 is shown to defend the eternal settling of the Bible. The verity of inspiration and purity of the words are predicated as resting upon the scripture itself, whether all the writers knew they were writing scripture or not. The canon is considered the collection of inspired books that God alone intended to be the rule of faith, and laid on the consciences of Christians; other apostolic works, such as Paul's Epistle to the Laodiceans (Col. 4. 16), were therefore unintended to become a 'rule of faith' for the entire Christian community.
Verbal inspiration, upheld by various Protestant churches, maintains that the individual backgrounds, personal traits, and literary styles of the writers and compilers were authentically theirs, but had been providentially prepared by God for use as His instrument in producing scripture.[citation needed] It is held that the normal exercise of endowed human abilities was unhindered and that the process of inspiration was superintended so mysteriously, that every word written was the exact word God wanted to be written.[citation needed] Original words of scripture are considered to be of an 'holistic inspiration' (i.e. unable to be dissected into substance and form). Copies and printed editions when free from scribal erratum, are handled as God-breathed and are the foundation of translation. Therefore, the scripture is considered unfailing and blunder-exempt from within (ab intra).[citation needed] The biblical writer/prophet's scriptural familiarity is considered providentially prepared.[citation needed] Additionally, the languages in which the writing was completed, are considered as being perfectly adapted to the expression of God's 'divine thoughts.'
The translations of the Greek New Testament and Hebrew Old Testament are considered the inspired word of God to the extent that they are a close, accurate rendering of the scriptures. Wherever the English version of the testaments lies fairly within the confines of the original, the authority of the latest form is as great as that of the earliest. In other words, inspiration is not considered as 'limited to that portion which lay within the horizon of the original scribes'. The Bible's inspiration is made immediately apparent by the Holy Spirit to the believer only, who has been gifted the Spirit at salvation.
Verbal preservation is defined by the retention of every canonical word in the original languages that God intended for future generations. It is held that not a single word, letter, accent, or character, in the originals has been lost to the Church.[citation needed] The preservation of scripture is considered complete, kept through the providentially-guided and continuous "normal" (regular) copying of scribes, and "singular" (special) transmission, compilation and printing.[citation needed]
The preservation of God's written word is contended as a faith position that Christ himself held (Matt. 5.18) and as detectable/locatable.[citation needed] Other scriptures that have been cited as documentary confirmation of God's preservation of the written Word are Matt. 5.18, Matt. 24.35, John 10.35, and 1 Pet. 1.25.[citation needed] Chapter 1.8 of the Westminster Confession of Faith speaks of the scriptures as being "by His singular care and providence, kept pure in all ages, [and] are therefore authentical."
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Reformed fundamentalism
Reformed fundamentalism (also known as fundamentalist Calvinism) arose in some conservative Presbyterian, Congregationalist, Reformed Anglican, Reformed Baptist, Non-denominational and other Reformed churches, which agree with the motives and aims of broader evangelical Protestant fundamentalism. The movement was historically defined by a repudiation of liberal and modernist theology, the publication (1905–1915) entitled, The Fundamentals, and had the intent to progress and revitalise evangelical Protestantism in predominantly English-speaking Protestant countries, as well as to reform separated churches according to the Bible, historic expression of faith and the principles of the Reformation. The Fundamentalist–Modernist controversy, and the Downgrade controversy, kindled the growth and development of reformed fundamentalism in the United States and the United Kingdom. Reformed fundamentalists have laid greater emphasis on historic confessions of faith, such as the Westminster Confession of Faith.
Carl McIntire formed the Bible Presbyterian Church in 1937. For McIntire the term Fundamentalist included attachment to the fundamentals of the historic Christian religion as defined by the Westminster Confession of Faith, the doctrinal standard of the Presbyterian Church and by the Apostles Creed and Nicene Creed. He was a Calvinist who believed that John Calvin's Institutes of the Christian Religion, the Westminster Confession, and the Shorter and Larger Westminster catechisms were the finest articulations of the Christian faith.
Reformed fundamentalists believe in the inspiration (theopneustia) and conservation of the entire scripture.[citation needed] The forerunning debates in the nineteenth and early twentieth centuries resulted in the defence of the doctrine of the superintended plenary (full) organic inspiration of the scriptures, a doctrine confused and derided as 'mechanical' inspiration at the time.[citation needed] François Gaussen's defence of plenary inspiration has been one influential Protestant testimony. For conservative fundamentalist evangelicals, inspiration never ceased with the inaccessibility of the originals.
Since the scriptures are the work of God, "[s]peculation into the "how" of inspiration is a prying into what is not revealed [...] We are not told how God inspired the writers of the scriptures. It is probable that none could know save those who were so energized" and the particular process of inspiration and the doctrine of scripture is likened to the incomprehensible (to reason) doctrines of the Trinity and incarnation. The overarching salvific end of the scriptures (2 Tim. 3.15) is often emphasised, and that hermeneutical limitations do not subtract from the salvific end and Divine activity of the scriptures.[citation needed] Psalm 119.89 is shown to defend the eternal settling of the Bible. The verity of inspiration and purity of the words are predicated as resting upon the scripture itself, whether all the writers knew they were writing scripture or not. The canon is considered the collection of inspired books that God alone intended to be the rule of faith, and laid on the consciences of Christians; other apostolic works, such as Paul's Epistle to the Laodiceans (Col. 4. 16), were therefore unintended to become a 'rule of faith' for the entire Christian community.
Verbal inspiration, upheld by various Protestant churches, maintains that the individual backgrounds, personal traits, and literary styles of the writers and compilers were authentically theirs, but had been providentially prepared by God for use as His instrument in producing scripture.[citation needed] It is held that the normal exercise of endowed human abilities was unhindered and that the process of inspiration was superintended so mysteriously, that every word written was the exact word God wanted to be written.[citation needed] Original words of scripture are considered to be of an 'holistic inspiration' (i.e. unable to be dissected into substance and form). Copies and printed editions when free from scribal erratum, are handled as God-breathed and are the foundation of translation. Therefore, the scripture is considered unfailing and blunder-exempt from within (ab intra).[citation needed] The biblical writer/prophet's scriptural familiarity is considered providentially prepared.[citation needed] Additionally, the languages in which the writing was completed, are considered as being perfectly adapted to the expression of God's 'divine thoughts.'
The translations of the Greek New Testament and Hebrew Old Testament are considered the inspired word of God to the extent that they are a close, accurate rendering of the scriptures. Wherever the English version of the testaments lies fairly within the confines of the original, the authority of the latest form is as great as that of the earliest. In other words, inspiration is not considered as 'limited to that portion which lay within the horizon of the original scribes'. The Bible's inspiration is made immediately apparent by the Holy Spirit to the believer only, who has been gifted the Spirit at salvation.
Verbal preservation is defined by the retention of every canonical word in the original languages that God intended for future generations. It is held that not a single word, letter, accent, or character, in the originals has been lost to the Church.[citation needed] The preservation of scripture is considered complete, kept through the providentially-guided and continuous "normal" (regular) copying of scribes, and "singular" (special) transmission, compilation and printing.[citation needed]
The preservation of God's written word is contended as a faith position that Christ himself held (Matt. 5.18) and as detectable/locatable.[citation needed] Other scriptures that have been cited as documentary confirmation of God's preservation of the written Word are Matt. 5.18, Matt. 24.35, John 10.35, and 1 Pet. 1.25.[citation needed] Chapter 1.8 of the Westminster Confession of Faith speaks of the scriptures as being "by His singular care and providence, kept pure in all ages, [and] are therefore authentical."