From a comment at the GB discussion:

…The trouble is whether people will read, let alone try to understand, their answers. Believe it or not, Calvin and Old Princeton were pretty careful not to equate inerrancy with a scientific understanding of the cosmos. That is why Calvin developed the idea of accommodation, and why Warfield appealed to concursus. (It is also why Warfield, right or wrong, believed he was along with Calvin an evolutionist.) Both accommodation and concursus stemmed from an effort to do what Enns does — account for the messiness (his word) of Scripture. Unfortunately, Enns doesn’t deal much with accommodation or with concursus. In fact, his book is fairly light on the Reformed doctrine of Scripture and does not interact with WCF ch. 1, one of the best statements on Scripture from the era of Reformed scholasticism. It seems to me that Enns was reacting against the straw man of a Harold Lindsell version of inerrancy, one that lacked the nuance of Old Princeton or the Westminster Divines. (Enns needs more theology and less biblical scholarship.)

So I become annoyed with Enns’ supporters claiming all the honesty is on his side when in fact there is some denial of the riches of the Reformed doctrine of Scripture.

At the same time, what is also missed by Enns’ supporters is his obligation as a seminary professor training pastor to give answers, not simply to raise questions. In fact, Enns regards the theological enterprise as one that is always asking, never answering. It is a conversation. It is provisional. It listens in a Rodney King like way, saying “can’t we all get along?” According to Enns, “Because our theologies are necessarily limited and provisional, the church today must be open to listening to how Christians from other cultures read Scripture and live it out in their daily lives. . . . To put is more positively, the Bible sets trajectories, not rules, for a good many issues that confront the church. . . . There do not seem to be any clear rules or guidelines to prevent us from taking this process too far. But again, this is why the metaphor of journey or pilgrimage is so appealing. . . . We should continue the journey, . . . not because we are sure of our own footing, but because we have faith in God who placed us on this journey to begin with.” (169, 170, 171)

Much deeper than the doctrine of Scripture in Enns’ book is the issue of theology, creeds and confessions more generally. Enns may not realize it, but his language of provisionality, conversation, and situatedness is very similar to the arguments made by signers of the Auburn Affirmation (1923) against the Princeton doctrine of inerrancy. What the Auburn Affirmation did was essentially to deny a confessional basis for the Presbyterian Church. I see a similar move in Enns. We can’t be content with WCF because nothing is final, everything is provisional, and that creed was so yesterday (it was part of the journey 400 years ago). But again, Enns may not understand the similarities between his views and that of liberal Presbyterians because of a lack of awarness of the history of Reformed Protestantism. (Enns needs to read more history and less biblical scholarship.)

In any case, aside from Enns’ doctrine of Scripture (more accurately, questions about Scripture), Enns’ doctrine of doctrine is even more troubling. If it is honest for Enns to raise questions about inerrancy, it is also honest to raise questions Enns’ theology.