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Editshmedt (talk | contribs) Undid revision 971063975 by Editor2020 (talk) Editor2020, did you actually look at the edit I made? It was a grammar correction. |
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<blockquote>It seems to me that the most disastrous consequences must follow upon our believing that anything false is found in the sacred books: that is to say that the men by whom the Scripture has been given to us, and committed to writing, did put down in these books anything false. . . . If you once admit into such a high sanctuary of authority one false statement ... there will not be left a single sentence of those books which, if appearing to any one difficult in practice or hard to believe, may not by the same fatal rule be explained away, as a statement in which, intentionally, . . . the author declared what was not true (''Letters of St Augustine'' 28.3).</blockquote>
By the time of the [[Reformation]], there was still no official doctrine of inerrancy.
During the 18th and 19th centuries and in the aftermath of the [[Age of Enlightenment|Enlightenment]] critique of religion, various episodes of the Bible (for example the [[Genesis flood narrative|Noahide worldwide flood]],<ref>Plimer, Ian (1994), ''Telling Lies for God: Reason vs Creationism'', Random House</ref> the [[Genesis creation narrative|creation in six days]], and the [[Adam and Eve|creation of women from a man's rib]]) began increasingly to be seen as legendary rather than as literally true. This led to further questioning of the veracity of biblical texts. According to an article in ''Theology Today'' published in 1975, "There have been long periods in the history of the church when biblical inerrancy has not been a critical question. It has in fact been noted that only in the last two centuries can we legitimately speak of a formal doctrine of inerrancy. The arguments pro and con have filled many books, and almost anyone can join in the debate".<ref name="infallible">{{cite journal|last=Coleman|journal=Theology Today| volume = 31|issue = 4|year=1975|title=Biblical Inerrancy: Are We Going Anywhere?|doi=10.1177/004057367503100404|first1=R. J.|pages=295–303}}</ref>
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