Synodical Conference Convention Proceedings St. Louis, Missouri — 1958, Page 43

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Lutheran Synodical Conference, 1958

Greek), and in their own style (personal, historical, poetic, or-
atorical). (Cf. the superscription on the cross, Matt. 27:37; Mark
15:26; Luke 23:38;* John 19:19.) Thus the holy writers felt per-
sonally responsible for every word they wrote (cf. 2 Cor.7:8),
while they at the same time knew that their words were given
by the Holy Spirit. (1 Cor. 2:13 *)

We therefore * reject as a distortion of the true conception of
verbal inspiration any idea which makes the act of inspiration
a mere mechanical dictation.

We condemn and reject any and all teachings and statements
that would limit the inerrancy and sufficiency of Scripture; or
that deny the divine authorship of certain portions of Scripture.
Inspiration applies not only to such statements as speak directly
of Christ, but also to such as may seem very remote (e.g. in
the field of history, geography, and nature). For * when God en-
tered into history in the Person of Jesus Christ and gave us His
Word to reveal what His coming means to the world, the histor-
ical framework in which the Gospel is set becomes an essential
part of the inspired Word just as much as the spiritual truths
revealed in it.

We reject the idea that verbal inspiration is called into ques-
tion by accidents in the transmission of the text and the result-
ant variants in the manuscripts. Inspiration pertains in the first
instance to the original autographs of Scripture. But by His
gracious providence God has given us such a fulness and variety
of witnesses to the original text that Christian scholarship repro-
duces it with great fidelity. God has so watched over the trans-
mission of the text that the variant readings nowhere affect the
doctrines of Scripture. We gratefully acknowledge also that
translations of Scripture, though not under particular inspiration,
are by God’s providential care adequate vehicles of His revela-
tion in the inspired Word. (Heb. 2:3; 1 Peter 1:25; Mark 13:31;
John 17:20; Matt. 28: 19-20)

IH. The Authority of Scripture

We believe and teach that God has given us His Holy Scrip-
ture to make us wise unto salvation through faith in Christ
Jesus (2 Tim.3:13-17). We therefore confess Scripture to be the
only, but all-sufficient foundation of our faith, the source of all
our teachings, the norm of our conduct in life, and the infallible
authority in all matters with which it deals. (Luke 16:29-31;
Deut. 4:2; 13:1-5; Is.8:20; Acts 26:22; John 10:35)

We. believe and teach that where Scripture has not spoken
decisively or is silent, differences of opinion may be held without
violating Scripture or breaking the bonds of fellowship. Such
matters fall into the area called “open questions.” Scripture it-
self must determine ‘which questions are to be considered as
open. The term “open questions” may legitimately be used where
the Scripture language leaves open the precise scope of a passage,
or where linguistic, textual, or historical problems make the per-
ception of the intended sense difficult. But where Scripture has
spoken, there God has spoken, whether it be on a central dogma
or on a peripheral point; where Scripture has not spoken, the
matter must forever remain open. (1 Peter 4:11; Jer. 23: 22-23)

_.' Seripture being the Word of God, it carries its own authority
‘ in‘itself and does not receive it by the approbation of the church.

The canon,* that is, that collection of books which is the author--

’ ity for the church, is not the creation of the church. Rather, the

canon has imposed itself upon the church by-virtue of its own

divine authority.

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