Revelation Our Senses Are so

Revelation

Our senses are so feeble that we could never understand single word that God says to us unless we are illumined by his Holy Spirit for carnal men cannot comprehend heavenly things"

John Calvin (1509-1564).

Introducing John Calvin; Donald G. Bloesch

John Calvin argued that the Christian scriptures must be literally read. "Anything not contained explicitly and literally in these scriptures was to be rejected; on the other hand, anything that was contained explicitly and literally in these scriptures was to be followed unwaveringly."

Known as a fierce and imposing reformer, Calvin, a lawyer who became a preacher, dedicated his efforts to reform of the church. His opportunity occurred during the 1520's when the citizens of Geneva revolted against their rulers. Today, Calvin, some contend that even more than Martin Luther, created the patterns and thought that in time, came to dominate Western culture. In fact, Calvin reportedly, literally transformed Europe's philosophical, political, religious, and social landscape.

Scripture, Donald G. Bloesch believes, does not depict a set of divinely revealed propositions. He argues that if so this would elevate the words of human to divine status, and in turn, rob the majesty of God. Mann recounts that Bloesch contends: "Scripture is the instrument or medium of revelation (like a light bulb but not the light itself; scripture is inspired, and it is infallible (he does not like the word innerency)." Bloesch teaches that even though the Bible is not faultless, it is not capable of teaching deception. During this thesis, which presents particular perceptions Donald Bloesch and John Calvin purport in regard to the topic of "revelation," the researcher asserts:

Donald Bloesch and John Calvin diametrically disagree on the topic of revelation.

As this thesis considers; compares; contrasts the various contentions of Bloesch and Calvin, the researcher:

Demonstrates a comparison of Donald Bloesch and John Calvin on revelation, i.e., as the researcher also considers how and why these two men disagree.

Relates a second section of this thesis (antithesis) which documents objections to, as well as, identifies qualifications of Bloesch's and Calvin;s individual teachings on revelation.

Critically evaluates (synthesizes) the objection to or qualification of the teachings

Bloesch and Calvin relate on a particular point or theme in revelation.

The Thesis a thesis constitutes the proposition the researcher states or presents for consideration; especially one to be discussed and proven, or maintained against objections. A thesis in the logic sense of "a proposition, statement the researcher proposes to prove "is first recorded 1579; that of 'dissertation written by a candidate for a university degree' is from 1653."

At times, the thesis may be contained in a topic sentence. During this study, the researcher demonstrates a comparison of Donald Bloesch and John Calvin on Revelation, i.e., to explore the thesis purporting that Bloesch and Calvin dramatically disagree on the topic of revelation.

The researcher also considers how and why these two men disagree.

The Antithesis the term "antithesis" denotes the direct opposite of something; for example the antithesis of wrong is right. From the Greek "antitithenai" which means "to set against, oppose." In logic: "Anti - 'against' + tithenai 'to place,' from PIE base *dhe - 'to put, to do'."

An antithesis serves as an interpretive method, initially implemented to "relate specific entities or events to the absolute idea, in which some assertible proposition (thesis) is necessarily opposed by an equally assertible and apparently contradictory proposition (antithesis)."

When the antithesis and thesis are compared, the mutual contradiction may be reconciled on a higher level of truth by a third proposition, known as the synthesis.

During this thesis, the researcher relates a number of references to the antithesis, which documents objections to, as well as, identifies qualifications of Bloesch's and Calvin;s individual teachings on Revelation.

The Synthesis, which means "to put together," evolved from the Greek word "sunthesis," which evolved from "suntithenai."

As noted earlier in this paper, during the final section of this thesis, the researcher critically evaluates (synthesizes) the objection to or qualification of the teachings Bloesch and Calvin relate on a particular point or theme in revelation.

Defining Revelation

The word "revelation" occurs 10 times in 10 verses in the KJV.

The Greek meaning for "revelation" includes:

laying bare, making naked disclosure of truth, instruction a. concerning things before unknown b. used of events by which things or states or persons hitherto withdrawn from view are made visible to all manifestation, appearance

Donald Bloesch

In lieu of jettisoning particular terms, including evangelicalism and a number or other words, Donald G. Bloesch claimed that he preferred to "redefine" them. His method: "Fideistic Revelationism" contends:

Revelation: the personal, historical, objective-subjective self-communication of God from beyond human history that breaks into it taking human forms; it is theology's irreducible, unsurpassable and supreme source and norm

His fideism is "anchored in the supreme rationality that constitutes the content and object of faith

Revelation is never identical with any finite, human, historical reality including the Bible and Jesus Christ (as a human), yet both are rightly called God's Word for they have absolute content with relative form

An implacable cleft exists in the way people understand Holy Scripture, Donald Bloesch asserts during the introduction of Holy Scripture: Revelation, Inspiration & Interpretation.

Some questions must be left open," Bloesch stresses, "but others are bottom-line and thus brook no compromise."

Bloesch purports that he designed his book to build bridges between diverse church parties, yet simultaneously show where bridge building would be futile. "We must not insist on total agreement on literary forms of Scripture or questions of authorship of biblical books as a basis for Christian fellowship."

His policy, Bloesch contends, aims to, as much as possible, retain the older vocabulary of the church, but interpret every phrase and definition in the light of the Word of God, along with the Holy Spirit's continuing guidance. One must be cognizant of the fact meanings of words change as the historical-cultural matrix shifts. This does not mean, albeit that the original words of the faith tradition consequently be jettisoned for an entirely new vocabulary that the latest philosophical trends propose. By its inherent nature, the word "Revelation," Bloesch explains, is salvific.

Bloesch concurs with Paul Tillich, the man who coined a number of new words into theological language, "that none of these can ever replace such original words as sin, grace and love, for these contain nuances of meaning that can only be appreciated by those who stand in the same context of faith commitment."

Other words, albeit, according to Bloesch may or may not be open for change.

Bloesch reportedly readily points out what he perceives to be the errors in the Bible. He contends that Scripture can and does err, as he perceives it to be a fallible book. In addition, Bloesch does not subscribe to Scripture's claim that it constitutes the authoritative Word of God, "as a book, in its entirety, by the inspiration of it, as a book, in its entirety, by the Holy Spirit (II Tim. 3:16; II Pet. 1:19-21)."

Dismiss the Bible's claim as Bloesch does, Engelsma contends, proves theologically irresponsible.

Furthermore, Bloesch defends myth in Scripture and speaks of Scripture as myth.

Engelsma notes the following in regard to the Bible, referenced in Bloesch's book, Holy Scripture: Revelation, Inspiration & Interpretation:

The "mythical elements" that are undeniably present in the Bible are couched in "mythopoetic" language (p. 259). "The first eleven chapters in Genesis are probably saga, but the remainder are likely saga history" (p. 264). In a footnote, Bloesch informs us that "saga history... is roughly the same as narrated history, but with the probable addition of legendary elements" (p. 356). Nothing in the entire Book of Genesis, therefore, is dependable history. "Saga" for Bloesch is the same as "myth" in its denial that the stories were real events in history that actually took place as described.

David J. Engelsma, a credible professor and author contends that Bloeshch's theology consists of modern evangelicalism. Bloesch is "critical of Scripture; paradoxical; open to every religious opinion under heaven, from Roman Catholicism to mysticism (with the notable exception of the confessional Reformed faith); universalistic; and increasingly strange."

The Word of God, Engelsma notes Bloesch to propose is "the channel" by which some "Word of God" flowed through.

John Calvin

Against the background of pre-modern culture, Calvin perceived revelation to be composed of revelations, announcements.

Calvin taught that God reveals Himself to people in a number of ways, including his/her inward life; that conscience plays a basic part as God appeals to men/women through their consciences.

No one can ignore the voice of his/her conscience, Calvin insisted, without paying the consequences. "That which presents itself to man in his realisation of good and evil is precisely nothing other than the voice of God breaking in upon his life. But beginning with the conscience doss not suppose that moral restoration is possible in itself."

As conscience confronts a person with the gulf existing between him/her and God, it forces him/her to assess his/her turning away from God, Calvin stressed.

Calvin also taught that another way God begins to deal with a person to make him/her restless is knowledge.

Under the influence of the Spirit of God, a person is borne upward; traveling upward toward the knowledge of God. Conscience, as far as human understanding reaches, is a source which constitutes the unconditional starting point for the beginning of knowledge of God; for the revelation of Jesus Christ.

For Calvin, "revelation is not immediately revelation of Jesus Christ. But revelation of the harsh judgment of God, although this is certainly finally oriented to Christ."

Basically, Calvin did not have any revelation problem as the center of his theology. He began with the reality that a person is alienated from God, but that God seeks the individual out and entices him/her to a way in which community with God may be discovered again. Calvin argued sin has damaged human reason; that not only do reason's limitations have to be overcome, but reason's inescapable disorientation also. Something, Calvin explained, has gone fundamentally wrong with the noetic machinery of the human mind.

To understand Calvin's argument, Steinmetz purports, one may find it helpful to distinguish the three following terms:

The natural knowledge of God, natural theology and theology of nature.

Calvin proposed the question of whether humans possess a natural knowledge of God, with the answer being: Yes. Another consideration Calvin presented in question form merited a No answer:

Can humans arrange what they know from nature into an intelligible pattern known as, natural theology

The third question Calvin posed addressed whether the redeemed, and only redeemed human create a genuine theology of nature by reclaiming nature as a constructive source of the true knowledge of God. This answer, Calvin also explained was: Yes. God continues to be transcendent at each point of contact with the universe, Calvin taught. The world, albeit serves as the theater of God's glory. In regard to world religions. Calvin noted, wherever humans live, they will practice some form of religion. Calvin, however did not perceive that all humans instinctively worshiped the true God. Calvin utilized three particular images to describe concepts relating to revelation. "The first image compared what fallen human beings can learn about God from nature to the scattered sparks that dot the ground around a dying campfire."

The sparks do not project heat or light unless they are raked together.

Consequently, unless the sparklike moments of discernment fallen humanity is capable of are drawn together into an intelligible pattern, they do not kindle affection or insight Calvin's second image compares a lonely countryside's darkness to a brewing storm. Thick clouds cover the moon and the stars, with sudden flashes of lightning providing the only light to the traveler crossing a meadow. Momentary flashes of light, however, prove to be superior to having no light at all. These revelations of light, albeit, serve more to warn of the traveler's predicament than providing a useful guide out of it. Calvin's third image most likely proves to be the most effective, as he compared sinners to an old man with eyesight dimmed by age. To ensure the old man can see, someone hands him a book. He cannot, however read it. The only way he can read the words is when someone hands him his glasses. In a similar sense, fallen humans cannot read the book of nature, and learn about God Scripture serving as glasses to assist them. Eyes blurred by sin can barely see the self-revelation of God in nature.

Revelation occurs, Calvin asserted, as humans "see scattered sparks of truth, momentary flashes of illumination, and blurred pages from the book of nature." Sinners who try to construct a natural theology that points to the true God, out of the fragments Calvin noted, they only assemble a picture of an idol, a deity not really God, but merely a cheap substitute for the one and only true God.

CONCLUSION

From the study completed during this thesis, the researcher notes that Calvin perceived that all humans do not instinctively worship the true God. Bloeshch, on the other hand, opens himself to all religions.

Bloeschs, unlike Calvin is critical of Scripture. Calvin purports Scripture to be God's word, to be read literally.

Both Bloeshch and Calvin, note the value of revelation. Both men also agree upon the primary focus of the revelation of God. Both men, although as the thesis purports, diametrically differ on revelation, per se, as well as how it occurs, both agree that the revelation of God is seen in Jesus Christ.

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