Scandal of Literality: Affirming the Historical Veracity of Biblical Narrative

written by a member of the WCB

Hermeneutics of Biblical Facticity

The affirmation that the biblical narratives describe events that literally transpired in history rather than serving primarily as metaphorical or mythological constructs represents what theologian Carl F.H. Henry termed "cognitive propositional revelation"—divine communication intended to convey factual information about actual occurrences rather than merely symbolic truth. This hermeneutical approach understands Scripture as what philosopher William Lane Craig calls "veridical history"—accurate accounts of events that objectively occurred within the space-time continuum precisely as described.

The contemporary tendency to "demythologize" biblical narratives—reinterpreting miraculous events as poetic expressions of spiritual truths—represents what theologian Francis Schaeffer identified as "the upper story/lower story dichotomy"—the modern bifurcation of reality into separate realms of scientific fact and religious value. This interpretive move effectively creates what philosopher Alvin Plantinga terms "two-tier epistemology"—applying different standards of truth to religious claims than to other knowledge domains, thereby implicitly relegating faith to a secondary epistemological status.

Creation and Cosmology: Literal Beginning

The Genesis creation account, when approached through what Old Testament scholar Kenneth Mathews calls "historical-grammatical exegesis," presents itself not as mythological framework but as what theologian Herman Bavinck termed "reliable cosmic history"—an actual sequence of divine creative acts occurring within a literal six-day timeframe. This understanding recognizes what biblical scholar John Sailhamer identifies as the text's clear "historical intention"—its presentation as sequential narrative rather than poetic symbolism.

The creation of Adam and Eve as the first human pair represents not anthropological metaphor but what theologian Wayne Grudem calls "foundational human history"—the actual origin of humanity through direct divine action rather than evolutionary process. This account grounds what ethicist Oliver O'Donovan terms "created moral order"—ethical frameworks deriving from humanity's actual design and purpose rather than merely cultural development.

The global flood narrative similarly describes what geologist Andrew Snelling calls "catastrophic geological history"—an actual worldwide deluge that reshaped earth's surface and destroyed all air-breathing terrestrial life outside Noah's ark. This event explains what creation scientist Kurt Wise identifies as "the fossil record's testimony to catastrophic burial"—geological evidence best interpreted through cataclysmic rather than uniformitarian frameworks.

Exodus and Conquest: Literal Foundation of National Identity

The Exodus narrative recounts not national mythology but what archaeologist James Hoffmeier terms "historical sojourn and deliverance"—Israel's actual enslavement in Egypt and miraculous liberation through precisely the supernatural interventions described. The plagues represent what Old Testament scholar Douglas Stuart calls "historical judgments"—actual divine actions against Egyptian deities demonstrating Yahweh's superior power through observable interventions in natural systems.

The parting of the Red Sea describes not symbolic boundary-crossing but what Old Testament scholar Kenneth Kitchen identifies as "supernatural hydrological intervention"—the actual separation of waters through divine action enabling Israel's physical passage on dry ground. This miracle established what biblical historian Eugene Merrill terms "foundational national memory"—concrete historical experience rather than constructed identity narrative.

The conquest of Canaan similarly recounts what archaeologist Bryant Wood identifies as "verifiable military campaigns"—actual battles through which Israel physically displaced prior inhabitants through divinely empowered military action. These accounts ground what theologian Meredith Kline called "treaty historicity"—Israel's covenant relationship with Yahweh established through concrete historical interactions rather than evolving religious consciousness.

Prophetic Utterance and Performance: Literal Divine Communication

The prophetic literature records not merely human religious insight but what theologian Walter Kaiser terms "actual divine disclosure"—God's literal communication to and through specific historical individuals. Prophetic sign-acts represent what Old Testament scholar Gary Smith identifies as "historical performances"—actual behaviors enacted before witnesses rather than literary devices, including Isaiah's literal nakedness, Ezekiel's actual consumption of scroll material, and Hosea's genuine marriage to a prostitute.

Prophetic predictions describe not vague spiritual principles but what theologian John Walvoord termed "specific future history"—events that would and did literally transpire exactly as foretold. These include Cyrus's explicit naming generations before his birth, the precise destruction patterns of ancient cities, and Israel's actual return from exile according to the specific timeframes indicated.

The book of Daniel recounts not retroactive historiography but what scholar Stephen Miller calls "authentic sixth-century experiences"—actual experiences of a historical Daniel in Babylon and genuine prophetic visions received by him. These visions provided what theologian Edward Hindson terms "chronological prophecy"—precise predictions of actual future political developments rather than timeless spiritual principles.

Gospel Narratives: Literal Record of Incarnation

The Gospel accounts present not religious mythology but what New Testament scholar Craig Blomberg calls "ancient biography"—reports of actual events witnessed by the authors or their reliable sources. The virgin birth describes not symbolic origin but what theologian Millard Erickson terms "biological miracle"—the actual conception of Jesus without male genetic contribution through direct divine intervention in human reproductive biology.

Jesus' miracles represent not metaphorical teaching devices but what theologian Craig Keener identifies as "historical demonstrations of divine power"—actual supernatural interventions including the literal transformation of water into wine, multiplication of physical bread and fish, and reanimation of Lazarus's deceased body after four days. These actions established what philosopher William Lane Craig calls "credibility markers"—empirical demonstrations validating Jesus' theological claims through observable manifestations of divine authority.

The crucifixion and resurrection similarly describe not symbolic archetype but what New Testament scholar Michael Licona terms "actual historical sequence"—Jesus' literal execution through Roman crucifixion followed by his actual bodily resurrection and physical post-resurrection appearances. This sequence forms what theologian George Eldon Ladd called "the central historical claim of Christianity"—its foundation in observable events rather than mystical insight.

Philosophical Framework: Possibility of Divine Intervention

The affirmation of Scripture's historical veracity rests upon what philosopher Alvin Plantinga calls "the falsehood of naturalism"—the recognition that reality extends beyond material causation to include the possibility of divine action within the created order. This perspective acknowledges what philosopher William Dembski terms "the causal openness of physical systems"—their accessibility to information input from beyond the material domain.

The modern assumption that miraculous events cannot have occurred represents what philosopher C.S. Lewis identified as "chronological snobbery"—the unwarranted presumption that contemporary metaphysical assumptions possess superior validity to those of earlier periods. This prejudice exemplifies what theologian Lesslie Newbigin called "the myth of the secular"—the unfounded assertion that naturalistic explanations necessarily possess greater plausibility than supernatural ones.

The biblical affirmation of literal divine intervention aligns with what philosopher Alvin Plantinga terms "warranted Christian belief"—the rational acceptability of understanding history as open to purposeful divine action rather than merely material causation. This perspective recognizes what theologian John Polkinghorne calls "the contingency of natural law"—its description of usual divine operation rather than metaphysical necessity precluding supernatural intervention.

Historical Method and Biblical Veracity

The historical reliability of biblical narratives finds support in what archaeologist Kenneth Kitchen identifies as "the criterion of cultural congruence"—the text's accurate reflection of historical details that would have been inaccessible to later writers. These include correct references to diplomatic procedures, architectural details, legal practices, and linguistic patterns specific to the purported periods of composition.

Archaeological discoveries consistently demonstrate what Egyptologist James Hoffmeier calls "the historical rootedness of biblical narratives"—their accurate depiction of material culture, political conditions, and geographical details corresponding to external evidence. These confirmations include the discovery of the Pool of Siloam exactly as described in John's Gospel, Pontius Pilate's inscription confirming his historical role, and Hezekiah's water tunnel matching the biblical description in precise detail.

The transmission of biblical texts displays what textual critic Daniel Wallace terms "unprecedented documentary attestation"—manuscript evidence far exceeding that of any other ancient literature in both quantity and quality. This textual foundation establishes what New Testament scholar F.F. Bruce called "the historical reliability of the New Testament"—its accurate preservation of eyewitness testimony regarding actual events.

Pastoral and Existential Implications

The affirmation of biblical narratives as literally historical carries profound pastoral significance beyond theological abstraction. As theologian Francis Schaeffer observed, only historical facticity provides what he called "true truth"—knowledge addressing actual reality rather than merely subjective meaning. This perspective grounds what philosopher Nicholas Wolterstorff terms "divine speaking"—God's actual communication through concrete historical actions rather than merely human religious intuition.

For those navigating suffering, Scripture's historical reliability provides what theologian D.A. Carson calls "the comfort of divine sovereignty"—confidence in God's actual intervention within human history rather than merely symbolic presence. This assurance grounds what pastoral theologian Thomas Oden identifies as "classic Christian hope"—expectation of concrete divine action based on established historical pattern rather than mere sentiment.

The Bible's historical veracity further supports what theologian Kevin Vanhoozer terms "the drama of doctrine"—understanding Christian faith as participation in an actual divine narrative continuing into present experience. This perspective enables what philosopher James K.A. Smith calls "incarnate significance"—finding ultimate meaning not through escape from history but through participation in God's ongoing historical action.

Scandal of Historical Claim

The insistence on the Bible's historical facticity represents what theologian Carl F.H. Henry called "the scandal of particularity in epistemology"—Christianity's stubborn location of ultimate truth in actual historical events rather than timeless principles. This particularity grounds what philosopher Søren Kierkegaard termed "faith's contemporaneity"—engagement not with abstract concept but with God's actual historical interventions extending into present experience.

In affirming Scripture's literal historical reliability, Christian faith refuses what philosopher Charles Taylor calls "the buffered self"—modern humanity's presumption of autonomy from supernatural reality. Instead, it proclaims what theologian Kevin Vanhoozer calls "the God who speaks and acts"—the divine Being who has literally intervened in human history precisely as Scripture records and who continues to act in accordance with those established patterns.

The biblical narratives thus represent not religious mythology but what theologian Carl F.H. Henry called "divine disclosure in propositional form"—God's actual communication of factual information about historical events. In these texts—recording everything from creation to exodus, prophetic proclamation to incarnation—we encounter not merely human religious reflection but what theologian J.I. Packer called "God's actual speech"—divine self-revelation through concrete historical action precisely as described.

This unwavering commitment to historical facticity captures what theologian Herman Bavinck recognized as Christianity's most radical epistemological claim: "God has actually spoken and acted in history exactly as Scripture records, making Himself known through concrete events rather than merely mystical intuition." The Bible's narratives thus stand not as religious symbolism but as what theologian Francis Schaeffer called "true truth"—accurate accounts of God's literal interventions within human history, providing trustworthy foundation for faith precisely because they describe what actually happened.