 Many defenders of propositional revelation believe that this “easy” response concedes too much ground to the critics. They argue that the Bible as a whole can reasonably be believed to be “authored” by God and expressive of propositional revelation. Attacking  premise 2,  the defenders of divine authorship point out that propositions can be expressed by metaphorical and other non-literal forms of language. A propositional construal of biblical revelation does not mean that a narrowly literalistic approach to the Bible is necessary (Lamont 2004: Ch. 5; Wolterstorff 1995: Ch. 11–12; McCall 2009). Attacking  premise 3,  they furthermore argue that divine authorship is compatible with the text being shaped by the cultural and personal perspectives of the human authors. God could, for example, author the Bible by “appropriating” or “authorizing” human discourse, thereby making human utterances or speech-acts into vehicles of his own discourse. In a similar way as a president can authorize an ambassador to speak on her behalf, or a speaker can appropriate the utterances of others by quotation or paraphrase, so God could “borrow” human speech-acts without depriving the human authors of genuine authorship (Wolterstorff 1995: Ch. 3. For criticism, see Wisse 2002; Levine 1998). If this is what God has done, then biblical interpretation will require that we distinguish between the intentions and message of the human authors, and the intention and message of the divine, appropriating discourse. The former may contain erroneous or morally problematic views, which are not asserted by the divine author.