Читать книгу Mathers Systematic Theology - Norman W. Mathers - Страница 9

Walvoord (1974:32-33) presents a case for special revelation. His main argument is that the 66 books of the Bible completed revelation ceased. Special revelation is the knowledge of Jesus Christ whereby man could be saved (John 14:6, Heb. 1:1-3, 1 Cor. 2:9-13). Kant the philosopher emphasized reason and knowledge. Schleiermacher, by contrast, reintroduced intuition and feeling. Schwarz informs us that these ideas lived on into the 19^th and 20^th centuries (2005:1). This is a stark contrast to special revelation whereby man would not have this knowledge unless it was revealed to him. It is interesting that Schleiermacher rejected natural revelation (ibid: 11). Christianity was to Schleiermacher a matter of feelings over facts (ibid: 13). Doctrine had to be verified by human experience. Schleiermacher’s overemphasis on experience was a direct reaction to Kant’s emphasis on knowledge (ibid: 14). Hegel, by way of a further contrast, was interested in theology. Religion was to him merely man’s consciousness of a universal being (ibid: 19-20). Special revelation is revelation of the living Word of God, Jesus Christ (Chafer 1971:7:268). He supports his statement with these scriptures: Heb. 1:1-2, John 1:18, John 7:46, 1 Cor. 1:24, John 3:2, Rom. 5:8, and 1 John 3:16. Special revelation is better defined as the revealed Word of God (1 Cor. 2:10-11). It is true that Jesus Christ is the Living Word of God. Special revelation must be defined as the revealed Word of God (1 Thess. 2:13). The Bible is the inerrant Word of God.

Warfield begins defining special revelation as it is the supernatural intervention of God for the salvation of men (1948:71). He references the theophany of the pre-incarnate Christ in the Garden of Eden (Gen. 3:8). The fall of man broke this intimate fellowship between Adam and His God (ibid: 71). Special revelation is related to the purpose of God. The pattern of sin and judgment in Genesis 1 through chapter 11 caused God to turn from the world to choose one man. He called Abram through whom would come the Savior and the Scriptures (ibid: 71). The Lord God chose Israel as a people for himself. It was through Israel that blessing would come to the whole world (Gen. 12:2, 3; 17:4, 5, 6; 18:18; 22:18 and Rom. 4:13). Warfield cites those verses used to establish natural or general revelation (Acts 14:17; Acts 17:27; Rom. 1:20-21, and Ps. 19) (ibid: 72-73). He gives the long account of Hebrews 1:1-2. “God has spoken” [Aorist Active-Constative- just that He has without reference to the action] “formerly to the fathers many times and in many ways by the prophets in last of these days has spoken to us by son, whom He appointed heir of all through whom also he has made the ages” (Heb. 1:1-2) [author’s translation] (Aland & Black 1968:747).

The word reveal is used in the Old and New Testaments many times. The Hebrew word galah or its equivalent in Aramaic gelah is used. The application of this word to revelation means the removal of either obstacles or the uncovering of the same to perception (Warfield 1948:97). The word reveal in the New Testament is the Greek word apokalupto. Warfield points out that in 2 Thessalonians 1:7 and 1 Peter 4:13, it is the noun derivative apokalupsis. This word used in the New Testament means to disclose. Other New Testament words are phaneroo to manifest, epiphaneia – manifestation in 2 Thess. 2:8, 1 Tim. 6:14, 2 Tim. 1:10, 4:1 and Titus 2:13. Epiphaino is used in Titus 2:11 and 3:4, and is translated appearing and appearance respectively. Deiknuo meaning to show is used in Rev. 1:1; 17:1; 22:1, 6, 8; Acts 9:16; 1 Tim. 4:15. Exegeomai is used in 1 John 1:18. Chrematizo meaning impart revelation is used in Matt. 2:12, 22; Luke 2:26; Acts 10:22; Heb. 8:5, 11:7, and 12:25. Chrematismos has the idea of a divine communication. It is used in Romans 11:4 (ibid: 97-98). Warfield elaborates further on the Old Testament words raah (to see), roeh (seer), marah and mareh designates what is seen in the revelation. Raah is used with the external while hazah is used of internal revelations (ibid:98). The word of the Lord is a common phrase in the Old Testament. Torah is used to indicate authority and a divine communication (Is. 1:10; 1 Sam. 2:3; Mic. 4:2)(ibid: 99-100). The word of God is the written word in John 15:25, and 1 Corinthians 15:54. The word of God is contrasted with tradition in Mark 7:10. The whole body of revelation is indicated in the term the prophetic word in 2 Peter 1:19 (ibid: 100). The Old Testament used by Jesus had a threefold division the Law, the Prophets, and the Psalms (Luke 24:44). Psalms is part of the third division known as the Writings.

Cobb (1962:17) cites Tertullian who argued that in Christ we have all that is necessary to know. The speculative nature of rational philosophy is detrimental to the Christian’s faith. Aquinas held that revelation should not be replaced by philosophy (ibid:19). In the late Middle Ages, the distinction between natural revelation and special revelation was still maintained (ibid:20). Natural revelation is not natural theology. Special revelation is revealed theology. Natural theology should not be confused with natural revelation. Natural theology is based on reason. The cosmological argument argues from the existence of the world that a cause must be behind all of this. The teleological argument focuses on the design and purpose in the universe. A designer with creative intelligence and purpose must exist. The anthropological argument points to man’s intelligence. Man is able to understand this design. Design is seen in man himself. Why does not man have six fingers on each hand instead of five? The ontological argument points to the fact that man can not think of any higher idea or being than God (Leitch 1975:3-4 in Henry (ed.) 1975).