BIBLIOGRAPHY Baillie, John. The Idea of Revelation in Recent Thought. New York: Columbia University Press, 1956. Dulles, Avery. Models of Revelation. Garden City, New York: Doubleday & Co., 1983. Fries, Heinrich. Revelation. New York: Herder and Herder, 1969. Haughey, John C., ed. The Faith That Does Justice. New York: Paulist Press, 1977. Moltmann, Jurgen. Theology …
The author attempts to express the consensus of much recent theology (Jewish, Protestant and Catholic) that the idea of revelation in history does not imply a magical intrusion of foreign information, as is often imagined in popular piety. Rather it is the opening of the universe to the very possibility of a truly historical mode of existence. Such an interpretation of revelation need not conflict with the legitimate demands of reason.
Faith, when viewed from the point of view of cosmology, may be defined as the act or state of leaving our human consciousness open to being patterned by a higher emergent dimension whose substance always remains beyond our comprehension. It is the allowing of our human existence to be taken up into a cosmic story whose final meaning is promised but not yet clear.
Instead of our speaking only of God’s revelation in history, it is just as appropriate for us to speak in terms of God’s revelation of history. History is the content, and not just the medium of revelation. History is itself what is revealed or “unveiled.”
The revelatory meaning of the Kingdom of God, and of suffering and death. The God whose very essence is a future filled with the eternal pledge of fidelity is promised anew to us in the social impossibilities that seem so hopeless to us today.
Even though the church may seem deeply flawed, it has kept the memory of God’s promise alive and made it possible for us to recover it anew in each age. It is here we can still come into intimate encounter with revelation.
The religious intuitions of our species have always suggested a wider context for our existence than the historical and the social – to a broader horizon even than cosmology. The most comprehensive situation in which we dwell is neither history nor society nor the cosmos, but mystery.
It is through trust in the truth of being that revelation enters into our history and society. Without this individual response to the promise, we could not speak of “revelation in history.”
A trust in the promise of unconditional divine love given by revelation provides the context in which the desire to know can be liberated from the restraints of self-deception.
During several summers in the 1950s, Howard Mumma, a Methodist pastor, served as guest minister at the American Church in Paris. After Sunday service one day, he noticed a man in a dark suit surrounded by admirers. Albert Camus had been coming to church, first to hear Marcel Dupré playing the organ, and later to …