J. I. Packer: Don’t Like the Term Biblical “Inerrancy”? Fine. But What about the Concepts?

"If we speak of Holy Scripture as altogether true and trustworthy, or as wholly reliable in its own terms, making no false assertions, claims or promises on its own account (however many lies told by good men, bad men, and devils it records), we shall be expressing in formula terms exactly what these words mean." - Packer

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“Grace and Truth”: How the NT Describes the NT Canon

Saint Paul Writing His Epistles, by Valentin de Boulogne or Nicolas Tournier (c. 16th century)

We can find NT passages that refer to a completed OT canon (Matthew 5:17–18; 23:34–35; Luke 24:44–45; Romans 3:2; 2 Timothy 3:14–16). But we look in vain for NT passages that identify a completed NT canon. This shouldn’t surprise us since during the writing of any NT book to which we might appeal, the NT canon as an organic whole had not yet been completed.

But this fact raises an important question: Where must we look for a witness to a completed NT canon?1 The Church of Rome has an answer to that question. According to Rome, what the Church declares is NT canon is NT canon. Indeed, they use this as one of their arguments for the co-dependency and co-authority of Scripture and tradition. The church’s authority is grounded in Scripture, but Scripture’s authority depends on the authority of the church. For this reason, Catholics argue, we must base our doctrine of a completed NT canon on church tradition.2

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Understanding Sola Scriptura

"This conviction of sola Scriptura— the Scriptures alone are the Word of God and, therefore, the only infallible rule for life and doctrine—provided the fuel needed to ignite the Reformation. Indeed, it was regarded as the 'formal cause' of the Reformation (whereas sola fide, or 'faith alone,' was regarded as the 'material cause')." - Ligonier

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