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This distinction—that the error is, in fact, found within modern readers’ misunderstanding of the genres, idioms, semantics and poetry of ancient texts—underlies many of what are sometimes deemed “caveats” associated with various defenses of biblical inerrancy; the confusion is caused at times by a lack of necessary linguistic sensitivity (and therefore a modern naïveté) in regards to the idioms of ancient languages, since an immersion into the culture is not possible. Ai G consents to unlimited copying and distribution of print copies of Answers Research Journal articles for non-commercial, non-sale purposes only, provided the following conditions are met: the author of the article is clearly identified; Answers in Genesis is acknowledged as the copyright owner; Answers Research Journal and its website, are acknowledged as the publication source; and the integrity of the work is not compromised in any way.One of Lamoureux’s early discussions of ancient concepts concerns the Kenotic Hymn in Philippians 2 (Lamoureux 2008, 107–111). at the name of Jesus every knee shall bow, of things in heaven, and things on earth, and things under the earth.” His analysis, however, treats the first century cosmopolitan Apostle to the Gentiles as if he were a figure from the Jewish pre-exilic period. Biblical Words and Their Meaning: An Introduction to Lexical Semantics. For website and other electronic distribution and publication, Ai G consents to republication of article abstracts with direct links to the full papers on the ARJ website. For more information write to: Answers in Genesis, PO Box 510, Hebron, KY 41048, Attn: Editor, Answers Research Journal.This problem is best demonstrated by the impact that ancient theories of biology on the semantic domain of the words translated “heart” in the Bible.This being the case, his arguments against the inerrantist position loses much of its force.In contrast, we view the world from a modern phenomenological perspective [emphasis his].When we see the sun “rising” and “setting,” we know that it is only an appearance or visual effect caused by the rotation of the earth.The Chicago Statement on Biblical Inerrancy reads: We affirm the propriety of using inerrancy as a theological term with reference to the complete truthfulness of Scripture.We deny that it is proper to evaluate Scripture according to standards of truth and error that are alien to its usage or purpose.

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If the kenotic hymn is a quotation, Paul chose to make use of it to communicate his larger point. (Lamoureux 2008, 109; emphasis mine) While it is impossible to discuss every point raised in a book of this length without an equally large work,3 much of Lamoureux’s case hinges on terminology found in the Old Testament which Lamoureux compares terminology to “ancient science.” He argues, for example, that “hammered out” (Lamoureux 2008, 123).Thus, besides the chronological snobbery premised in this discussion, and among some other issues, Lamoureux’s rejection of the “phenomenological language argument” is predicated on an element of semantic naïveté.Lamoureux is noteworthy because while he essentially presents a case asserting that Christians should accept theistic evolution; he and others at Bio Logos2 use arguments that are more often presented to support the claim that Christianity itself is false, and this is the reason his critique is useful in understanding what may be an important issue raised in criticisms of biblical Christianity.He accepts the truthfulness of these arguments uncritically; thus, he presents an interesting analysis of many perceptions underlying the rejection of inerrancy, and perhaps he pinpoints common misunderstandings of the various “caveats” in the Chicago Statement on Biblical Inerrancy.

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