Hearing God’s Voice – Disciples of Christ and Revelation
This is the second in what will be a series of outtakes from an attempt at writing a book exploring theology in the context of the Disciples of Christ. This emerged from a "Theology 101" study we did at Central Woodward nearly eight years ago. This excerpt and another to follow form parts of chapter two: "Revelation and Our Knowledge of God." I am offering these as a discussion starter among fellow Disciples and others who are interested in the conversation (and perhaps I'll find the wherewithal to further develop the book).
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St. Augustine is credited with the
phrase “faith seeking understanding.”
This phrase has important implications for the church at large, but
especially for Disciples. The Disciples
are a rational people, who seek out a faith that is understandable and
practical. Ronald Osborn suggests that
“the early leaders of the Disciples of Christ contended for a faith
characterized as sane, scriptural, and practical. They were motivated by a faith which, to
them, “made sense.” [Ronald Osborn, The Faith We Affirm: Basic Beliefs of Disciples of Christ, (St. Louis: Chalice
Press, 1979), p. 12].
The question is, how do we
experience a faith that is “sane, scriptural, and practical?” Another way of
putting it is to ask, how can we know the mind and heart of God in a way that
is understandable and rational, as well as spiritually rich and life-changing? Psalm
19 proclaims that creation reveals God to us in glorious tones, but the
Psalmist also tells us that the Law of the Lord makes God and God's desires
known to us. In Romans 1:19-20 Paul also
speaks of God's self-revelation in nature, but then in chapter 2 Paul reminds
his audience, which is primarily Jewish, that they are without excuse since
they have the truth. The assumption here
is that because they have Scripture, they should know the truth.
From these two passages of Scripture, we learn that there are at least two means by which God is known—through nature
and through the Torah or Scriptures. There are those for whom Scripture alone is normative—and the Disciples
have historically placed themselves within this camp – while others have
recognized other sources of knowledge and understanding. These range from tradition to personal
encounters, from experience to history. Many Disciples have found the so-called
“Wesleyan Quadrilateral” to be attractive, for it suggests four ways in which
Christians might hear a word from God—Scripture, Tradition, Experience, and
Reason.
The Disciples of Christ are a biblical people. In rejecting
creeds, Disciples have historically embraced a reasoned biblicism, focused on
the message and witness of the New Testament. We have claimed to go where the
scriptures speak, and have treaded cautiously where they do not lead. While the
Disciples might be a biblical people, with a biblical mind, there is something
underlying this premise. That is, we wish to receive a word from God, a word of
revelation. What we desire is the disclosure or unveiling of the invisible God
and the things of God. Our question is simple, if God is invisible, then how
might know God and God’s will for our lives? Must we await a direct word from God—that
is a special revelation? Or, can we discern the presence and purpose of God in
other ways—such as through nature, human experience, reason, or history? These
are questions that Christians have wrestled with over millennia of history, but
this has been especially true in the last two centuries, as science and other
arenas of scholarship have challenged traditional understandings.
As to the first, general revelation, a clue can be found in Romans
1, which speaks of God being revealed in creation. Therefore, general
revelation is essentially the same as natural revelation or theology. Paul says
that God has left us without excuse since we can gain at least some knowledge
of God by observing nature (Rom. 1:19-20). Thomas Aquinas spoke of five proofs
for the existence of God that could be discerned from observation of the world.
Thus, as we observe nature, we see the work of the Designer or the Unmoved
Mover. Of course, that idea has been
challenged by Darwin and many others, as science has offered alternative
understandings of the way nature works.
If nature is one external means of
revelation, another possibility could be an innate knowledge of God. For example, John Calvin spoke of "the
seed of religion" and the "sense of divinity." (Institutes I: 4.1), the idea being that
God has planted a seed of religion within each person. This seed, while not
providing a full or exhaustive revelation of God, leads to the human search for
God and to the almost ubiquitous presence of religion in human society and
culture.
Nature, or one’s inner experiences,
for that matter, might provide a witness to the existence of God; those
witnesses have never been deemed sufficient for knowing the person and ways of
God. In part, this is because of the limitations imposed on us by sin. But, perhaps more important is the nature of
God, which therefore requires special revelation, a revelation that comes
directly from God.
A second and more specifically
“religious” way of hearing God’s voice is what we call special revelation. When we speak of special revelation we
generally have in mind Scripture. Alexander Campbell speaks of two books of
revelation: "the Book of Nature and the Book of Revelation,” available to
humanity as a means of revealing God, though the latter is only available to
the believer [The Compend of Alexander Campbell's Theology, Royal Humbert, ed., (St. Louis: Bethany Press, 1961), pp. 75-76]. Campbell, unlike Calvin, followed John Locke
in rejecting the concept of innate ideas, and so that form of revelation was
ruled out from the beginning.
Ultimately, Campbell believed that there could be no real knowledge of
God outside God's supernatural revelation in Scripture.
The unbelieving Hume and the believing Locke, alike assent that our simple and original ideas are derived from sensation and reflection; and that the imagination is absolutely dependent upon the discoveries of the five senses for all its inventions and creations. But the Apostle Paul sanctions these conclusions by affirming that it is "by faith we understand that the universe was made by God" -- and that "he that comes to God must believe that he exists:" for the world by wisdom did not know God. [Campbell, Compend, p. 77].
Campbell
makes it clear, therefore, that without revelation we cannot know God. For if humans could know of God’s existence
and character without such a revelation, then “a written record or a verbal
representation of himself was superfluous.
And if, without a revelation, he can be known, they who have it not are
just in as good circumstances as we, if not better.” Therefore, since humans are born without
innate ideas of God, then they must be taught the things of God. [Campbell, Compend, p. 61]. Campbell strongly
insists throughout his works that Scripture is the primary avenue through which
God reveals himself to humankind.
However, there remains the question of whether Scripture exhausts God's
ways of revealing Godself to us.
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