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Helmut Richter wrote:
> lsenders@hotmail.com:
>
> > the essentials of faith which all Christians must accept. Briefly they
> > were: (1) the inerrancy of the Scriptures, (2) the deity of Christ, (3)
> > His virgin birth, (4) His substitutionary atonement, and (5) His
> > physical resurrection and future bodily return.
>
> (1) is not obvious
>
Of course it isn't. It requires the testimony of the Spirit to
appreciate the divinity of the Scripture. This is presented in a very
reasonable manner very early on in Calvin's Institutes. He speaks of
the "testimonium Spiritus Sancti" in the attestation of Scripture. It
is but one facet of the Spirit's ministry in the regenerated man. In
I:8 Calvin devotes an entire chapter to this subject. In point 1, the
heavenliness of its doctrine and the consent of all its parts. In pt
2, the majesty of its style. In pt 3, the antiquity of its teaching.
Pt 4, the sincerity of its narrative. Pt 5, 6, its miraculous
accompaniment, circumstantially confirmed. Pts 7, 8, its predictive
contens authenticated by fulfilment. Pts 9-12 its continuous use
through so many ages and pt 13, its sealing by the martyrs blood. He
does not contend that these points are weak and inconclusive but he
does not press them to the point that they are so reasonable that even
a blind man can see their truth. Rather he declares that the proofs
of the divinity of Scripture are so cogent, as "certainly to evince, if
there is a God in heaven, that He is the author of the Law, and the
Prophecies and the Gospel" (1:7, 4).
In the "Works of Warfield," Vol 5, "Calvin and Calvinism" Pannier
writes in a footnote: "We see that this understanding of the
Scriptures, this capacity to receive the testimony of the Spirit, is
not, according to Calvin, possilbe for all; and that, less and less.
. . He conintually emphasises more and more the incapacity of man to
persuade another of it, without the aid of God; but he emphasises
still more progressibely the impossiblity of obtaining this aid if God
does not accord it first." [p.75]
>
> (3) is testified in the Scriptures and in the creeds--but I doubt that of
> all statements in the Scriptures and the creeds it is one of particularly
> "fundamental" ones. The longer I think about it, the more I like Matthew's
> point that the creeds would have been fine to define the fundamentals.
>
Westtminster Confession, 1:5.
> Quite obviously, they selected these two, especially (1), to mark the
> difference to the "liberals". It is a tragedy that, by this decision, they
> excluded quite some who were not meant to be excluded. In particular, the
> term "fundamentalist" became over time a synonym of "Biblical literalist"
> (before it adopted still another meaning in the recent 10 or 20 years).
><