We have had some interesting discussion on the fallibility or otherwise of the bible writers.

Many Christians consider the bible to be “infallible” or “inerrant”. The bible makes no such claim for itself, however. Often cited is the verse 2 Tim 3:16, which speaks of scriture given by inspiration of God.

In normal speech, it speak quite happily of of one person being inspired by another and yet not infallible in expressing the others thought. In normal English, it is quite reasonable to be at the same time inspired by someone and also to misunderstand them, or understand them incompletely.

There is no logical contradiction between suggesting that the bible reflects the fallibility of its writers at the same time as it reflects the divinity of their inspiration. It is a matter of doctrine that the bible is inerrant, which (like many other Christian doctrines, most notably the trinity) is argued for by a combination of indirect reasoning and use of passages said to suggest or imply the doctrine.

It is interesting to contrast the role of the bible in Christianity with the Qu’ran in Islam. Roughly speaking, in Christianity, Jesus is central. The bible, or the gospel, is important because it speaks of Jesus. In Islam, the Qu’ran is the great thing; and Muhammed is important because it was though him that the Qu’ran was revealed.

I’ll close this reflection with a little passage from Paul’s writing in 1 Corinthians. I mention this not because it is an error that casts any discredit on the bible, but because it shows that the human fallibility of Paul is recorded and reflected in the Christian bible.

1 Corinthians 1:14-16 14 I thank God that I baptised none of you, but Crispus and Gaius; 15 Lest any should say that I had baptised in mine own name. 16 And I baptised also the household of Stephanas: besides, I know not whether I baptised any other.

There is nothing particularly dramatic about this passage. Paul writes that he baptised none of the Corinthians except Crispus and Gaius, and then goes on to say why this is a good thing. AFTER writing verse 15, he realises that in fact he made a mistake in verse 14. That is, verse 14 is in fact incorrect. He fixes the mistake in verse 16, and then records for all time the fact that HE DOES NOT KNOW whether he baptised any other.

That verse 14 is an error is without question. Many Christians will say that this is of no significance, because the error is fixed two verses further on. But what does this say of the nature of the divine inspiration? Did it slip up briefly? Or is the inspiration something that steps in now and again to correct errors? And in either case, what can we say about whether or not Paul baptised any other Corinthians? Should we take Paul at his word and admit that we can’t be sure? Or should we say that verse 14 and 16 together by inerrancy show baptised none of the Corinthians except Crispis, Gaius, and the household of Stephanas — even though Paul himself was unsure at the time of the truth of this inerrant revelation?

Or is the case the verse remains inspired of God, and useful for reproof and instruction, even while it still reflects in a minor and unimportant way the fallibility of Paul’s human memory?

Chris