Modern Theologies of Revelation
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About this ebook
A quick study of 7 major theological perspectives about the Bible, inspiration, revelation, and understanding. The theologians studied include Charles Hodge, Karl Barth, Emil Brunner, Harold DeWolf, J. Rodman Williams, Donald Bloesch, and Millard J. Erickson.
Domenic Marbaniang
Domenic Marbaniang is Christian writer, musician, and minister.
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Modern Theologies of Revelation - Domenic Marbaniang
MODERN THEOLOGIES OF REVELATION
Copyright 2011, 2014 Domenic Marbaniang
Published by Domenic Marbaniang at Smashwords
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TABLE OF CONTENTS
INTRODUCTION
1. CHARLES HODGE
2. KARL BARTH
3.EMIL BRUNNER
4. L. HAROLD DEWOLF
5. MILLARD J. ERICKSON
6. J. RODMAN WILLIAMS
7. DONALD G. BLOESCH
8. THE BIBLE
CONCLUSION
BIBLIOGRAPHY
INTRODUCTION
Revelation may be defined as divine communication to humans. In Indian philosophy, the narrower sense of the Sabda pramana (verbal testimony) looks at Shruti (the Vedas as that which is heard) and the Smriti (the traditions as that which is remembered) as the corpus of revealed knowledge. Among Christian theologians, revelation has been traditionally divided into two forms: general revelation (God’s communication to all people at all times) and special revelation (God’s communication particularly to particular people at particular times). J. Rodman Williams, a Charismatic theologian, adds a third form, which he calls subordinate revelation (God’s communication within his community through the continuing ministry of the Holy Spirit). Modern theologians have greatly been influenced by the theologies of St. Thomas Aquinas (1225-1274), Martin Luther (1483-1546), and John Calvin (1509-1564).
General Revelation and Natural Theology
Classical and orthodox theology accepts general revelation as God’s communication to all persons at all times and in all places. The main media through which revelation is generally conceived to be available to people are nature (creation), history, and the inner being of the human person which includes his moral and religious natures.
Modern theologians following the Reformed teachings of Calvin usually accept the factuality of general revelation as taught by the Scriptures. However, they reject that man, who is sinfully corrupt, can come to any genuine knowledge of God based on general revelation. Among such theologians are Charles Hodge, Emil Brunner, Millard J. Erickson, J. Rodman Williams, and Donald G. Bloesch. Charles Hodge and Rodman Williams, however, are open to the possibility of proving God’s existence by means of rational arguments. A discontinuity from this line of thinking is found in Karl Barth’s rejection of both general revelation and natural theology. Barth’s grounding of revelation in God himself and in God’s revelation in Jesus Christ alone makes it difficult for him to conceive that impersonal nature could manifest God. To him natural theology is profitable only to the church of antichrist. For a liberal theologian such as Harold DeWolf, however, general revelation and natural theology are not only possible but necessary in order to correct extremist viewpoints and also provide a common platform for dialogue with people of other faiths.
Special Revelation
Special revelation refers to God’s communication to particular persons at particular times. Most theologians agree that this revelation has its finality in Jesus Christ and is available only in the written form of the Bible. Generally three modes of special revelation, viz., miraculous historical events, divine speech audibly or through prophets, dreams, and Scripture, and finally the visible manifestations of God such as the theophanies, the Shekinah glory, and ultimately the Incarnation of Jesus Christ have been accepted.
Views of Revelation
The main views of revelation may be divided into three: the propositional view, the personal view, and the historical view. According to the traditional propositional view of