The Subjective Theory of Inspiration [pp. 192-204]

SUBJECTIVE THEORY OF INSPIRATION.
OME surrender the plenary inspiration of the Holy Scrip tures, and rest their authority on their acceptance by the
moral consciousness of the believer. This is called,the subjective theory of inspiration.
It is not a new theory. It had its origin in an attempt to
explain alleged inaccuracies and imperfections in the divine
record which are considered inconsistent with the idea of plenary inspiration. Two theories arose out of this attempt, that
of degrees and the one which forms the subject of this article.
The first of these theories was brought out in the controversy occasioned by the work of Le Clerc (born at Geneva
I657, died I736), which impugned the strict infallibility of the
Scriptures and asserted the existence of more or less error in
them. From the Reformation until that time distinct theories
of inspiration were scarcely known in the church. The assertion
of the absolute infallibility of the Holy Scriptures and the denial of all error in them rendered any theory except that of
plenary inspiration unnecessary. Some of those who replied to
Le Clerc admitted the existence of inaccuracies and imperfections in the sacred record inconsistent with the idea of absolute
infallibility in every part and in every thing; and hence to retain the idea of inspiration along with admitted errors, they
were obliged to have recourse to the theory of an inspiration
varying in degree in different portions of Scripture-an inspiration consistent with human fallibility and imperfection. In
those portions of Scripture in which they supposed error to exist they lowered the standard of inspiration; in those parts that
consist of prophecies and essential doctrines they raised it to
the highest degree. This is the theory of degrees.
The degrees which have been made by the advocates of this
theory are: I. Sujperintendency, by which God so influences and