This essay has focused primarily on evangelical scholars, since scholars have written so extensively on inerrancy and related themes. Yet it’s primarily pastors who stand before God’s people week by week and either reinforce belief in the trustworthiness of the Bible or sow doubts in the hearts of their hearers. Among evangelical pastors and other ministry leaders, perhaps the greater threat than denying inerrancy is affirming the doctrine on paper while also embracing positions that are, arguably, incompatible with Scripture’s full trustworthiness. Just as a professing Christian can be a functional atheist when she lives as if there’s no God, so a self-confessed inerrantist can be a functional errantist when he embraces views whose claims are incompatible with biblical truthfulness. Inerrancy must be more than a shibboleth to affirm or a confessional box to check. Too much is at stake.
The confessional Reformed theologians in the modern period (for example, the Princeton theologians) followed the outlines of the covenant theology of the Reformation and post-Reformation periods. Nevertheless, there has been considerable confusion about covenant theology since the nineteenth century. Some of this has been due to the influence of the Swiss theologian Karl Barth (1886–1968). He rejected much of classic Reformed covenant theology as legalistic, “scholastic,” and unbiblical. Judged by historical standards, much of the rest of covenant theology in the twentieth century must be judged to be idiosyncratic as well. By the middle of the twentieth century, several influential Reformed theologians in the Netherlands and in North America had rejected the covenants of redemption and works. Others argued that there is no narrow/broader distinction in the covenant of grace. Other revisions or rejections of orthodox covenant theology include the so-called Federal Vision movement that not only rejects the covenant of redemption; it rejects the distinction between law and gospel and the distinction between the covenants of works and grace. According to them, every baptized person is elect and united to Christ through baptism, but this election and union can be forfeited through faithlessness.
In sum, throughout the history of the church there has always been a theology of the covenants. The Reformation recovery of the Gospel and the biblical distinction between grace and works made it possible for Reformed theology to construct a detailed and fruitful covenant theology.
The experiments of the modern period, in doing away with the covenants of redemption and works, have tended to turn the covenant of grace into a legal covenant. Conflating the covenants of works and grace confuses law and gospel, which is the very foundational distinction of the Reformation and the Gospel. Instead of making Reformed theology more gracious and Christ-centered, as promised, the revisions actually lead to more self-centered theology.
请翻译以下英文音频译为中文文字：Dr. W. Robert Godfrey – The Inventions of Rome Part 2
Hello Brother Wang: 我也听不了录音。