22. Attesting to this is the work by Jack Rogers and Donald McKim, The Authority and Interpretation of the Bible (San Francisc Harper & Row, 1979). Roger Olson, who has been beating this drum for some time now, openly dismisses the doctrine; see his “Why ‘Inerrancy’ Doesn’t Matter,” The Baptist Standard (March 26, 2006): 1–2. Dave Tomlinson, in a book that is popular in what is called “the emergent church,” offers a section titled “Inerrancy? A Monumental Waste of Time.” Tomlinson goes on to declare, “I have no intention of arguing against this doctrine; I simply marvel that anyone should think it plausible or necessary to believe in such a thing” (Dave Tomlinson, The Post-Evangelical [London: Triangle, 1995], 105). Finally, James D. G. Dunn, a leading scholar for the so-called New Perspective on Paul, echoes Briggs’s assessment by declaring inerrancy “exegetically improbable, hermeneutically defective, theologically dangerous, and educationally disastrous” ( James D. G. Dunn, e Living Word [Philadelphia: Fortress, 1988], 107).

23. See Stanley Grenz, Renewing the Center: Evangelical Theology in a Post-Theological Era (Grand Rapids: Baker, 2000), and the book he coauthored with John Franke, Beyond Foundationalism: Shaping Theology in a Postmodern Context (Louisville: Westminster John Knox, 2001). It was disappointing to see Grenz relying so heavily on the work of Rogers and McKim in assessing Warfield, and this despite the fact that Grenz alludes to the work of John Woodbridge and his devastating work Biblical Authority: A Critique of the Rogers/McKim Proposal (Grand Rapids: Zondervan, 1982).

24. Grenz, Renewing the Center, 84.

25. Stanley Grenz, Revisioning Evangelical Theology: A Fresh Agenda for the 21st Century (Downers Grove, IL.: InterVarsity Press, 1993), 70. D. A. Carson correctly observes, “This is, to say the least, decidedly un helpful. Quite apart from the extraordinary complexities of linking Scripture and tradition in this way, the addition of culture is astonishing. One might hazard a guess that Grenz has read enough to recognize that the interpreter cannot escape his or her own culture, and therefore has put down culture as a norm or source of theology, without recognizing the minefield he has created for himself. . . . His openness to Tillich’s method of correlation is not reassuring. With the best will in the world, I cannot see how Grenz’s approach to Scripture can be called ‘evangelical’ in any useful sense” (D. A. Carson, The Gagging of God: Christianity Confronts Pluralism [Grand Rapids: Zondervan, 1996], 481).

26. Charles A. Briggs, The Bible, the Church, and the Reason (New York: Charles Scribner’s Sons, 1892).