LiverATURE.—There is no recent literature on this subject. See art. Gop in NT in vol. i. Besides the works quoted in the text and the sections in Bibl. Theology of the OT, by Oehler, Riehm, Schultz, Smend, and Bibi. Theol. of NT’, by Holtzmann, Beyschlag, Gould, see the Literature under artt. Jmsus CHRIST, Curistotocy, Messtau, Hoty Spirit, in this Dictionary ; and in Herzog-Hauck, PRE%. In our day the Trinity is treated chiefly from the point of view of Christology : cf. Kahler’s art. ‘Chris- tologie’ in PRE3; Cremer, Bibl. Theol. Worterd. 8, 8.vv. déyes, vids, xvetue &yiov ; Gore, The Incarnation ; Caspari’s essay, ‘Der Glaube an die Tr. Gottes in d. Kirche des 1 Chr. Jahrh.’ (1894), is valuable. The discussion on the Apost. Oreed started by Harnack in his Das Apost. Glaubensbekentniss (1893), 27 ed., and shared by Zéckler, Zum <Apostolikwm, and Swete, The Apost. Creed (1894), sheds side light upon the subject.
HuauH M. Scort. REVELATION.—
i. THe PHinosoPpHy OF REVELATION. — ‘
1, The present position regarding the Bible.
2. Man and Religion. —
3. Religion and Revelation.
4. Revelation and Inspiration. ii. Toe Hisrory OF REVELATION. Characteristics of OT revelation. Limitation of God’s action. 4 Fulfilment of the OT revelation in Jesus Christ. Christ’s connexion with the OT. . Relation of Christ to the NT. Limits of the NT revelation. § . Relation of Criticism to the History of Revelation. . Assumptions regarding the Supernatural. . History and Literature of Revelation. iii. Tae Doctrine oF REVELATION.
1. The OT doctrine of Revelation.
EXTRA VOL.—2I
Cee a
©
REVELATION 321
2. The doctrine in the NT regarding the revelation in the OT.
(a) The use of the OT by Christ. (b) The use of the OT in the Gospels and Acts, (c) The use of the OT in St. Paul’s Epistles,
8. The NT doctrine of Revelation.
iv. THe EVIDENCE OF REVELATION.
1. Evidence of the Bearers of Revelation.
2. Evidence of the Literature of Revelation,
3, Evidence of Experience.
4. Reception of Divine Revelation,
Summary. Literature.
This article is intended not simply to state what the teaching of the Bible on the subject of Reve- lation is, but also to show what is the nature of the revelation preserved in the Bible, and what are the wider relations to human thought and life held by it. It will deal accordingly with the philosophy, the history, the doctrine, and the evi- dence of Revelation. Topics already discussed in previous volumes will again be referred to, but the new point of view from which they will be re- garded should prevent repetition, and, wherever possible, reference to previous articles will take the place of detailed treatment. The subject will be handled with this intention and under these limitations.
i. THE PHILOSOPHY OF REVELATION.—1l. The- present position regarding the Bible.—It is gener- ally admitted that a great change in theological thought has taken place during the last century, especially in regard to the Bible. We cannot now think of it as our fathers did. We cannot believe that its science must determine our view of nature ; that its historic records can never be convicted of mistake; that its every part alike gives us the whole counsel of God ; that the imperfect morality which is found in some whom it commends as holy, or commissions as teachers, must be explained by the discovery of mystic meanings ; that every word it utters regarding man’s duty, devotion, and destiny must be accepted as authoritative. This change of attitude regarding the Scriptures is due to several causes. Firstly must be men- tioned the ethical spirit of the age. In the records of the Bible, deeds are reported and approved in the name of God as done by men recognized as servants of God which our conscience must con- demn. There are views of God’s relation to men presented which contradict man’s consciousness of freedom, on which his moral duty and worth alike depend. Can God approve injustice and cruelty ? Can man be the creature of a Divine omnipotence ? Such questions are being asked, and cannot be answered without considerable modification of the traditional views of the Scriptures. Secondly, science has been making many discoveries, if also manufacturing a few theories. Everywhere it finds unbroken order, unchanging law, continuous development. In claiming that miracle and in- spiration are possible the Bible seems to come into conflict with science, and harmony can be restored only by a reconsideration of current conceptions regarding the Bible. Thirdly, the philosophical conception of evolution, which has so transformed every mode of man’s mental activity, has been brought to bear on the Scriptures with results in many ways opposed to the thoughts which have hitherto ruled in the Christian Church. Lastly, the literary and historical criticism of the writings themselves has led to conclusions about date, authorship, mode of composition, literary char- acter, and historical value, which are very far removed from the opinions on these matters which have been handed down in the Church. On these grounds, the common views about the Bible hitherto held are being very widely and boldly challenged.
But, on the other hand, we seem to be furnished now with a more secure foundation on which we
322 REVELATION
REVELATION
may build our apology for the worth of the Scrip- tures. For, firstly, within the last century philo- sophy in the person of the idealist thinkers of Germany has become more favourable to religion, recognizing its use and worth in making man rational, and accepting the conception of God as the necessary, ultimate principle of thought. In more recent sociological theory the value of religion in moralizing man has been recognized. Without expecting very much help from philosophy and science in vindicating the claims of the Bible, we must yet acknowledge that the much more re- spectful attitude towards religion which now gener- ally prevails among thinkers does offer the promise of more careful and sympathetic consideration of any defence of the Scripture which may be ad- vanced. And, secondly, what calls itself the science of Comparative Religion has shown that man is everywhere religious, even as he is rational and moral, although the forms in which these higher activities are expressed are often imperfect and inadequate. Although the discoveries made in this inquiry regarding man’s religion have some- times been used to discredit the unique value of the Bible, yet in an impartial comparison with other religions Christianity need not fear that it will lose its pre-eminence, nor will the Holy Writings of our faith fail to assert their superi- ority. Keeping these general considerations in view, we may now apply ourselves more closely to the subject of Revelation with special reference to the Scriptures. In dealing with this, it will not be enough to inquire what claim the Bible makes for itself, and what worth the Christian conscious- ness assigns to it; it will be necessary to verify this claim, and vindicate this worth in relation to man’s thought and life. It is the purpose of this preliminary philosophical discussion, therefore, to show that man’s nature implies religion, and re- ligion revelation, and revelation inspiration ; but that while all these belong to man as man, yet the perfect religion, the ultimate revelation, and the authoritative inspiration are found in only one Person, who is, however, so related to a historical development going before and to a historical de- velopment following after Him, that He cannot be viewed apart from their record, or they be seen apart from Him.