THE DOCTRINE OF REVELATION 

One of the things that is unique in the Judeo-Christian-Islamic tradition is that of revelation.  By revelation, we are referring to the notion of God's self-disclosure in history.  In this tradition, God takes the initiative to reveal Godself to humankind through Scripture, tradition, and experience.  In some respects, Christian theology builds on the tradition of revelation in Jewish theology, and Islam builds on the tradition of revelation of both Jewish and Christian theology.  

Traditionally when Christians have attempted to explain what they know about God, and how they have access to that knowledge, they have appealed to something called "revelation."  In most versions of Christianity, revelation has served as the epistemological (knowledge base) for theology, that is, an appeal often has been made to revelation in order to account for knowledge of God.  Today, however, it is no longer clear what revelation means or how it provides knowledge of God.  Revelation is sometimes understood to refer to  dramatic moments, such as Paul's experience on the road to Damascus, or highly emotional events of the sort that take place at revivals.  While these interpretations of revelation are not uncommon, they are unfortunate because they obscure what revelation has traditionally meant and the important role that it has played in Christian faith and theology.  Furthermore, these misinterpretations of revelation are symptomatic of much deeper problems besetting any attempt to reinterpret revelation in the contemporary world (George Stroup in "Revelation."  Christian Theology: An Introduction to its Traditions and Tasks.  Peter C. Hodgson and Robert H. King, eds.  Minneapolis: Fortress Press, 1994. p. 114).

Revelation has generally been understood to be correlative with faith.  Christians feel compelled to talk about faith in terms of "revelation" because they believe that faith is not the result of human discovery or inquiry.  Faith does not discover its object; it is on the contrary, constituted by it.  Christian faith is human response to what has been unveiled or disclosed by faith's object.  The unveiling or disclosure is what theology refers to as "revelation (Ibid.)"

So, in essence, what we are talking about relative to revelation, is the interaction between the one who initiates the revelation, and the one (or ones) who respond to it.  God is the initiator and humankind is the respondent by way of inquiry and research.  

Three aspects of this broad interpretation of revelation are worth noting.  First, revelation means an unveiling or, to use a more contemporary idiom, a "disclosure."  When revelation takes place, a veil is dropped and that which had been masked or hidden from view is disclosed (Stroup, op. cit. p. 114).

Second, the event in which this unveiling occurs cannot be initiated by human activity.  The initiator of the event is not the individual who witnesses the disclosure, but rather the agent  disclosed or unveiled in the event.  The very use of the word "unveiledness" and "disclosure" suggests that what makes itself known in a revelatory event is the stuff of mystery.  Revelation yields not the solution to a problem, or the answer to a difficult question, but the unveiling of a mystery (Ibid.).

Third, although faith is a human act, revelation is not.  Because revelation refers to an event in which what is made known exceeds the grasp of human inquiry, the event is attributed to God's grace.  Whatever else the doctrine of revelation is about, it is a statement about the grace of God.  Revelation is not at the disposal of human inquiry or control, and consequently, it becomes an even only by means of grace (Ibid.).

NOTE: It should be indicated, that in the Pauline-Agustinian-Calvinist tradition, faith itself is a gift of God, divinely given to those who God has predestined to eternal life.  In other Christian traditions, faith is a volitional act on the part of those who hear the proclamation of the Gospel, and subsequently, those who willfully respond in faith to the proclamation, are elected to eternal life.

While most interpretations of revelation share at least some of these formal features, there are also important differences between the classical descriptions of revelation and various contemporary forms of the doctrine.  These differences are so severe that in many respects contemporary interpretations of revelation bear only a formal resemblance to their classical predecessors, and sometimes not even that.  One reason for the sharp differences between classical and contemporary interpretations of revelation and for the present disarray in contemporary theology is that revelation, the traditional foundation for knowledge of God, has become problematic; it is no longer clear what revelation means and whether revelation provides theology with an adequate basis for its claims about God.  Why this alteration in the interpretation of revelation has taken place and what it implies about the future of theology will be the major concerns of this ongoing inquiry (Stroup, op. cit. p. 115).  

Since theology is an ongoing constructive task, we will be subject to redefinitions and redactions in terms of the language which we use.  Because theology is tentative, we remain open to ongoing revelation and to how that revelation is defined and understood.  We keep in mind, during this journey of inquiry that theology is a humanly-generated construction, and that subsequently, it is subject to redaction and revision relative to its approaches, methodology, and hermeneutical usage.

In the Name of the Creator, and of the Liberator, and of the Sustainer. Amen.

Rev. Dr. Juan A. Carmona 

Past Visiting Professor of Theology 

Tainan Theological College/Seminary 

 THE DOCTRINE OF GOD (CONTINUED) 

THE ENCOUNTER WITH OTHER RELIGIOUS TRADITIONS 

What are the possible new issues confronting Christian theology at the present time?  We can say that there are various issues, and yet, in examining them, we will discover that many of them are not so new. Many of them are really a regurgitation and resurrection of issues that have been  brought up in the past.  We may think that they have been "laid to rest," just to find out that they were simply buried and "put on hold" until another time.  

One of the most, if not the most important one is the encounter with other religious traditions.  Some may say that it is not a valid theological pursuit to engage with other religions, because from our Christian theological standpoint, these other traditions are either totally false or "partially true."  As Christians we may be so arrogant as to think that we have the truth of God "sewn up in our pockets."  That would amount to, in my humble opinion as both a believer and as a theologian, to presumptuousness and also to Christian theological imperialism. 

In our present situation, religious faiths, like political and economic systems, encounter one another regularly and intimately.  Since this encounter of the religions, in the last several decades, has become an omnipresent reality, the relation of Christian theology to other, non-Christian modes of "theology" has emerged as a burning issue.  Not only have Christianity and Christians "encountered" other religions, they have also encountered this religions as bearing power and and as embodying vital, healing, redemptive forces providing unique illumination  and grace to our ailing cultural life and our somewhat impoverished existence.  No longer, therefore, is it possible for Christians to declare other faiths either devoid of truth (as did orthodoxy) or primitive or less developed steppingstones to the absoluteness of Christianity (as did the early liberals). The suggestion that within other religions the promise of salvation is present and also the truth is experienced is now admitted and affirmed by many.  But if that be so, what does it mean for the uniqueness of Christian revelation, for the finality of Christ's incarnation, and atonement, for the salvation of non-Christians-and a thousand other important theological questions (Gilkey, p. 111)?

I know that many Christians will fall back on the passages of Jesus saying that He is "the way, the truth, and the life," and Paul saying that there is only "one mediator between God and humankind," and Peter saying that "there is no other name given under Heaven whereby we must be saved."  Having said that, we can easily pose the question as to just exactly what do those passages mean? Does that mean that the millions of people who lived and died before the Christian era have no hope because they never heard the name of Jesus the Christ.  Did God condemn them to eternal damnation for lack of knowledge?  Or can we say that there are universal elements in those passages which we have not cared to explore, taking the easy and dismissive way out?  Is Jesus the "Cosmic" Christ who transcends all religious doctrine, dogma, and theology, or is He restricted to the Christian faith? Does a person have to shed their prior faith and religious tradition in order to have a relationship with God through Christ?  

Understandably, most of the new debate on these matters has centered on the crucial questions of special revelation and Christology. And many have assumed that that, were these christological doctrines to be liberalized or toned down, the issues vis-a-vis other religions would dissipate. Important divergences (say, with Hinduism and Buddhism) appear in connection with every significant theological or philosophical question, from the that of the nature of reality and our knowledge of it, through the nature of human being and its "problem," to the understanding of history and final salvation (Ibid., p. 112)

In conclusion, it is safe to say that the encounter of religions with one another and their subsequent dialogues with one another will effect radical changes in the discussion of God carried out by every present form of Christian theology.  To predict what new directions these changes will represent is really only to state what our preferences are, where we think the understanding of God "ought to go," granted this encounter.  As for the direction it will in fact go, we have no insight except to suggest that, even more than an encounter between Catholicism and Protestantism, a close encounter with the other religions will effect noteworthy changes in every recognizable form of contemporary discussion about God (Ibid.).

We might choose to remained entrenched in our theological cages, believing that there is no "truth" outside of them, or we might open our cage to engage with people in other cages, who together with us are in search of truth.  We might "close down" on dialogue with non-Christians, or we may opt to engage in a "give and take" dialogical exchange.

This theologian/writer opts for the latter, believing that no religious tradition has a monopoly on God, and that God-in-Christ, comes to us in ways that God alone determines, regardless of how obstinate, reticent, and stubborn we may be.  Let God be God.

In the Name of the Creator, and of the Liberator, and of the Sustainer. Amen.

Dr. Juan A. Carmona

Past Visiting Professor of Theology 

Tainan Theological College/Seminary  

 THE DOCTRINE OF GOD (CONTINUED)

In spite of the difficulties relative to defining the doctrine and idea of God, the quest continues to obtain  an understanding  of what and who God is.  Because we cannot understand God in God's full essence and nature,  is no reason to give up on trying to articulate an idea of God that makes it possible for us to acknowledge and affirm the existence of God, in spite of the reality that we are "living with the questions."

All the answers that can be offered to the myriad of questions concerning the nature of God, each answer has its power and persuasive adherents.  Those who emphasize the knowability of God by reason have offered one version or another of the classical "proofs" of God: the cosmological, from the existence of the finite world, the teleological, from the order of the finite world, the ontological, from the implications of the concept of God itself as a concept of a perfect and so necessary being ; and the moral argument, from the implications of moral existence.  These widely variant forms of philosophical approach have been united in in arguing that any theology intellectually respectable enough to speak to modern, intelligent people must represent its religious heritage in the intellectual form of such a rationally grounded philosophical theology.  Without such a philosophical base for our knowledge of God, our certainty of the divine reality and our comprehension of the relation of this concept to our other concepts will be seriously lacking.  As a consequence, the idea of God will increasingly be regarded as merely subjective and idiosyncratic, a private matter of "feeling," and therefore unreal, a private image unrelated to to the width of all experience, vacant of content, and in the end meaningless (Gilkey, op. cit. p. 101).

There are those who have shared a jaundiced view of culture's reasoning  and of its philosophical "proofs"; on religious grounds they have emphasized the transcendence and mystery of God.  They are not at all unaware that most contemporary philosophy has come to regard metaphysical speculation and all proofs of a divine reality as representing a dubious and uncritical use of reason, and therefore itself devoid of certainty, objectivity, or meaning.  They also have sensed the ideological and invalid character of such "modern" thinking.  For them modern thought, far from providing an objective and valid ground for our ultimate faith, itself represents a significant aspect of the modern problem, needing itself new principles of illumination if it is to help our religious existence (Ibid.).

More important, the main problem of the knowledge of God, they insist, is not that we cannot know God with our finite minds, but that in fact secretly we do not all wish to know God.  Thus natural theology represents the persistent and systematic attempt of self-sufficient people to create a "God" of their own and so to avoid relationship with or knowledge of the real God.  A philosophical God, the product of our own metaphysical thinking and the construct of our own wayward modern wisdom, may be infinitely more comfortable for us to live with.  Nevertheless, such a "God: is a far cry from the real God who confronts us in judgment and may confront us therefore also in grace.  Furthermore, the very center of Christian promise resides in the re-creation of what we are, and of how and what we think, not in their mere extension and solidification.  Thus God-not "our own words to ourselves"-must speak to us in revelation. Such an event of revelation provides the sole basis and the sole norm for the religious existence of the Christian community from which and for wish valid and legitimate theology speaks.  To be sure, theology does not speak to the world as well as to the church, but in its speech it must seek to represent not the wisdom of the world, but the message of the Gospel, not the word of humanity, but the Word of God. Theology may use philosophy in explicating this message in coherent and adequate form.  Its primal obligation, however, is to be faithful to revelation and not to pressures of public rationality as the world defines rationality.  Faith therefore precedes and controls the use of reason in theology, i.e. "I believe in order to understand," rather than I understand in order to believe" (Ibid., pp. 101-102)

Therefore, we understand that the doctrine of God has its rational component and foundation.  Having said that, we deal with the issue of whether theology constructs God in a human image, or whether the human, as the Scriptures state, are created in the image and likeness of God.  Theology also has its revelational component, i.e. bases itself on the divine self-disclosure, which comes at God's initiative.  Theology sees to it that the language it uses about the divine is a a language of concepts and terms that are understandable to whose who are engaged in the theological task, whether they be lay, ordained, or professional in their engagement.

In the Name of the Creator, and of the Liberator, and of the Sustainer. Amen.

Dr. Juan A. Carmona 

Past Visiting Professor of Theology

Tainan Theological College/Seminary 

 

MODERN REFORMULATIONS OF THE DOCTRINE OF GOD

The doctrine of God in Christian theology has been formulated and reformulated time and again.  The formulations tend to be a response to the Church's self-understanding and to its understanding of God in different times and in different social contexts.  

The question about how God is to be known-by rational inquiry of some sort, through religious experience, or through a revelation responded by faith-has been a traditional and recurrent question throughout Christian history.  In that history, there have been those who, while denying neither the efficacy, nor the significance of mystical experience or of revelation, have insisted that the existence of God can be established by philosophical argument and so the nature of God known and defined, at least in part, by reason alone, that is, by "natural theology." On the other side have been those who distrusted philosophical reason as "pagan" or at least as misguided; correspondingly they have argued that the true and living God, the God of Abraham, Jesus, and the Church, can only be known in revelation.  As a consequence for them a valid understanding of the nature and intentions of God must proceed from revelation and not also from philosophical reasoning. While the developments in modern culture have not effaced this traditional issue and its contesting parties, still these developments have to some extent effected changes in the way each side argues its case (Langdon Gilkey, p. 99). 

So,  the question remains "How do we know God?"  Is God known through self-disclosure?  Is God known through experience, both collective and individual?  Is God known through philosophical speculation?  Is God known through rational deduction?  Each of these perspectives have been submitted as the dominant or exclusive way of knowing and understanding the divine.

There are three points of difference submitted by Langdon Gilkey.  They are:

1.  The question of the possibility of a concept of God, the most radical question about God's reality has come to the fore.  Thus each side, the natural theologians and the revelationists, find themselves more concerned than their predecessors with the source or point of origin (in a "godless" natural and historical world) of this idea in philosophy or in the experience of revelation respectively, that is, with the question "How do we come to know God?' as well as with the question "What do we know about God in the way we do know it?" (Gilkey, op. cit., p.99).  

2.  Though the sharpness and difficulty of the question of the reality of God and of the intelligibility of that concept has made a natural theology eminently desirable if not necessary for modern believers, still the drift-not to say the flow tide-of modern rationality away from metaphysical speculation has raised increased difficulties for that enterprise in modern culture.  Whereas in many epochs only the use of philosophy in theology and especially at the idea of a natural theology, now is the philosophical community more than the theological community that raises questions about the possibility of metaphysics and of natural theology of any sort.  In modernity (as possibly the end of the Hellenic era) natural theologians have had to contend with philosophical resistance to their speculative, metaphysical labors as well as with religious-theological resistance, and they face the bizarre and arduous task, not forced upon their predecessors, of presenting a reasoned defense of metaphysical reason even before they begin their quest via such reason for God (Ibid., pp. 99-100).

3.  The modern critique of authority, the emphatic denial of absolute authority to any document or institution, has transformed the interpretation of revelation and its cognitive meaning.  Prior to this the "revealed faith" could refer to sets of prepositions in the scriptural corpus or the dogmatic tradition, and how one "knew God" via either one could be plainly and intelligibly stated.  With the modern critique of scriptural and dogmatic authority and of a "propositional view of revelation," at best revelation comes through the words of scripture and tradition and is received not in terms of objective propositions but on the "religious" level as an experience or "feeling," as an "encounter" resulting in a personal acknowledgment or a decision of faith, that is, as an existential reality and activity, so to speak, below the conceptual and ordinary cognitive level.  The obvious problem of a cognitive event taking place in a prelinguistic, preconceptual, and preexperiential "experience" thus plagues contemporary revelationists as it did their predecessors.  We should note that neither one of the traditional avenues to the knowledge of God, metaphysics or revelation, is in the least straight and smooth in our own day (Ibid. p. 100).

So, as in ancient times, and especially in as in the days of emerging Christianity, we are faced with the challenge and the task of postulating,  editing, redacting, and revisiting our formulations for understanding the divine.  We ask ourselves if our notion of God is culture-based, faith-based, or a combination of several approaches and foundations.  Is our approach to the "knowledge" of God a one-track approach or is it multi-pronged?  Our attempts to know and understand God constitute the journey of "theology in transit."

In the Name of the Creator, and of the Liberator, and of the Sustainer. Amen.

Dr. Juan A. Carmona 

Past Professor of Theology

Tainan Theological College/Seminary 

 MODERN CONSCIOUSNESS ON GOD 

At the start of the post-Reformation period there were two dominant conceptions of God, one Catholic and the other Protestant.  They differed markedly in the categories with which God was described,  yet to our modern eyes they exhibited the same paradoxical character: the Catholic conception of an absolute, purely actual, changeless being "illegitimately" related and the Protestant conception of an eternal sovereign, divine will ordaining and effecting all temporal events from eternity, thus again "illegitimately" related and even responsive to historical crises and human needs.  Understandably, subsequent modern on the issue of God has, at least since the seventeenth century, been largely constituted by philosophical and theological criticism of these two inherited conceptions, and thence characterized either by humanist and naturalist rejection of the concept entirely or by a more or less radical reformulation of it.  Perhaps the best way to examine this extensive process is to remind ourselves first of the grounds in modern (Enlightenment and and post-Enlightenment) sensibility for this criticism,  and second to describe some of the characteristic forms of these reformulations as those forms appear in the present theological discussion (Langdon Gilkey in "God," p. 96).  

So in essence, what we find is a "clash" or competing conceptions of God during this period.  One conception (Catholic) was rooted in a synthesis of tradition, experience, Scripture, and philosophy, while the other (Protestant) was rooted in the primacy of Scripture, tradition, and experience, in that order, with a subsequent embracing of philosophy and other branches of human knowledge as ancillary.  Both sides attempted to be faithful to what they believed was the faith delivered once and for all by Jesus and HIs Apostles.   Both sides believed that indeed, their position was "Apostolic" in nature.

THE ENLIGHTENMENT CRITIQUE 

The grounds for the modern critique of the idea of God have been essentially three:

1.  The new emphasis on experience as the sole relevant and dependable source for valued and meaningful concepts and the sole ground for the testing of those concepts. (Gilkey, op. cit. pp. 96-97).

2.  Corresponding shift to the subject as the sole seat of legitimate authority in all matters pertaining to truth and as the sole originating source of significant moral and/or personal action (Ibid., p. 97).  

Finally, since the principle of authority in matters of truth and morals has moved radically inward to the subject, all external forms of authority are radically questioned, especially those coming from Church traditions or Scripture (Ibid.).

In modern-day Protestantism, there is a question as to what really is the sole or primary authority.  Some Protestants believe in the "Sola Scriptura (the Scripture alone)" principle, while others believe in the "Prima Scriptura (the primacy of Scripture and secondary status of experience and tradition)" principle.  In Pentecostal theology, we have a what I would call a "theological conundrum."  While Pentecostals as a whole subscribe to the notion of the Scripture being "the only rule of faith and practice," there is a strong emphasis on the experience of the Holy Spirit being an authority in and of itself.  So far example, if someone calls out an aspect of Pentecostal theology to be at "variance" with scriptural revelation, the answer just might be "Well the Holy Spirit has revealed to me (or to us) otherwise."  It appears on the surface, at least, that in Pentecostal theology, there is room for a private experience with the Holy Spirit superseding the words of Scripture, though the claim is still made that the Bible is our only source of faith and practice.  

Thus, the question of the reality of God, even of the possibility of the concept in any of its forms, has been sharply raised in modern culture.  On the one hand, a powerful "naturalistic " viewpoint, which finds belief in God anachronistic and incredible and thus a relation to God either offensive or irrelevant, has arisen and spread pervasively throughout the Western and Communist worlds into almost every class.  From this viewpoint "nature," as understood by science, is the seat and source of all that is real; men and women are the source of values, and their needs and wishes are the sole criterion of values.  Thus this world and its history represent the sole locus of hope.  Whether in socialistic or capitalistic form, or as theorized by Karl Marx, Sigmund Freud, Jean-Paul Sartre or Albert Camus-or by most if not all the leaders of the scientific and and philosophical communities-this naturalistic humanism has dominated the cultural scene.  As a consequence its powerful presence has posed the central intellectual issues for theologians concerned with the defense and reformulation of the concept  of God (Gilkey, op. cit., p. 97).  

So here we are faced with the question of whether our theology is a revealed theology or a humanly constructed theology.  Personally, I find it difficult to submit to that dichotomy.  The reason for that is that even if we state that our theology is a "revealed" one, we cannot bypass the element of human filtering and mediation.  In other words, we cannot treat theology is if were written in Heaven and thrown down to Earth.  Whether we subscribe to the Catholic (and here I am including Eastern Orthodoxy) notion of God, or the Protestant notion of God, the agency of human mediation cannot be either bypassed or ignored.  While we might believe that divine revelation contains "absolutes," we cannot claim or pretend that our appropriation of divine revelation is either absolute, inerrant, or infallible.  In the final analysis, theology is a human construct, and subsequently is, as my theology mentor and professor at New Brunswick Theological Seminary said many times, "tentative."  

Whether or not "naturalistic humanism," a non-religious understanding of reality generally and of human existence, is a lasting possibility has also become problematic in the modern period.  This possibility of a totally "secular" world view was assumed in the French Enlightenment and taken for granted by most of the nineteenth-century critics of religion (e.g., Aguste Comte, Ludwig Feuerbach, Karl Marx, et. al).  However, recent history has seemed to show that as traditional religion wanes as the symbolic center of a community's life, "ideology' tends to take its place, and ideology with important religious aspects or dimensions.  Thus even if God has receded from the center of Western (or even Eastern) consciousness, "the religious" has apparently not-for the political and social worlds of Western culture are structured ideologically, and thus its major conflicts are still inspired by competing forms of religiosity (Gilkey, op. cit. pp 97-98).  

En fin, regardless of the root or source of our conception of God,  our conceptions result in enclosed and even entrenched ideologies.  Very few of us, if any, are open to the idea that there is truth in other conceptions of God, especially if those conceptions prevail and are rampant in faith communities other than the Christian Church.  We treat our conceptions of God as if we Christians have it "all sown up" in our pockets, and that any opposing concepts are demonic and heretical.

Dr. Juan A. Carmona 

Past Professor of Theology

Tainan Theological College/Seminary