Biblical inspiration
Verbal inspiration means a formation of the doctrine of inspiration, after the Bible was up in the wording into inspired by God. Linked to this is traditionally a belief in the infallibility and consistency of the Bible.
Occurrence and formation
The doctrine of verbal inspiration has been developed within the Lutheran orthodoxy called to secure the Protestant principle of Scripture ( sola scriptura ), but is found in spirit already pronounced in Augustine. They came as part of a neo-scholasticism in Catholic theology, but is now mainly parts of the evangelical movement, as well as restriction of the Jehovah's Witnesses and other Christian denominations represented. A document known to the verbal inspiration is the Chicago Statement on the inerrancy of Scripture.
According to Gerhard Maier, the verbal inspiration does not depend on dictation term. It refers to the original text. Historical research and verbal inspiration are not opposites. You must be a legal biblicist to defend the verbal inspiration. She was logical and consistent and determined, they bring the absolute revelation to bear and bring certainty about the God-given content of Scripture. The concept of the inspired Scripture agree with the Jewish interpretation at the time of the apostles substantially. According to James I. Packer, the Bible is the connection between the events through which God has revealed in the past, and the knowledge of God in the present. Therefore, inspiration should be treated as a subset of the doctrine of the revelation of God, and not vice versa. It seems biblical and to be proper to extend the idea of the revelation and to incorporate the inspiration in it.
According to Howard Marshall, the theory of Benjamin Warfield and his successors tried to mediate between various theological schools of thought. His theory would see the action of the Spirit that God may not be the method of dictation chose the inspiration would have led to the same result. Although the biblical authors wrote in complete freedom, they have been empowered and led by God so that they wrote exactly what God wanted. René Pache assumes that when writing down the original texts of the Holy Spirit, the authors have performed up to the choice of expressions, namely off in all the Scriptures, without the personality. Pache also cited FE Gaebelein who thinks that every word of the original text without error convey the message in perfect shape, wanted to tell the people of God. Pache concludes when the thoughts are entered, it would be the words.
Verbal inspiration, separate from other inspiration ideas
In Romanticism, the concept of personal inspiration coined (Johann Gottfried Herder, Friedrich Schleiermacher ), was the means, first, that not the font, but the authors of the texts were inspired, but not understood in the romantic sense as God acting on the human mind, but as self-efficacy of a deified human spirit.
There is also the concept of real inspiration, according to which not the scripture itself, but rather certain content or ideas of Scripture are inspired (usually more based on timeless religious or ethical ideas and without consideration of a historical claim of the texts ).
Verbal inspiration does not mean the other hand, that the Bible is a dictation, in which the human authors merely, mindless instruments of God were, but they stressed that the Holy Scripture itself (not just the writers - usually but with the inclusion of the element of personal inspiration - and not just some ideas and content ) is inspired, so due to the action of the Spirit is, because of which one can call the whole Scripture verbum Dei ( God's Word ). In this sense, Gerhard Maier has also influenced the concept of full inspiration.
On the Poetic recently Eugen Biser referenced: "Language ecstasies " in which " the language [ ... ] themselves," " says " were given in the Bible. Martin A. Hainz has the concept of intentio scripturae proposed to see the inspiration as permanently necessary and, suggesting for this moment of biblical language: faith can move only due back to the roots, because this backward movement no " more on Christ " ( Benedict XVI. ) can be.