When
the divine meaning of the event is made to depend upon views of Jesus» divinity and when the presence of Christ in the church is made to depend upon a belief in the Resurrection, we cut the solid ground out from under the whole Christian position; we invest the purely speculative with an importance it does not possess and rely on it to perform a function it can not perform; and we open the door to discord and division.
Not exact matches
The central allegation
of paradox seems to me to run roughly as follows: a nontemporal
divine experience would include in itself all
events in time (cf. CSPM 105); but to experience all temporal
events simultaneously would dissolve any real distinction between past and future (cf. CSPM 66); so there could be no temporal transition, no change, no contingency, and no freedom (cf. CSPM 137); and since nothing could become, there could be no real permanent and unchanging reality either, «for then the contrast between the terms, and therewith their
meaning, must vanish» (CSPM 166).
In any
event, the biblical words that are translated «miracle» in most
of our English versions
mean «sign» (semeion), manifestation
of divine energy (dunamis), and that which surprises us and makes us wonder (terrha).
The prophets from Amos on are forced to reinterpret the
meaning of the present in terms
of an immediate future to be charged with tragedy — but a tragedy no less the result
of divine action than the great formative
event of redemption from Egypt.
The word «miracle» is usually understood to
mean any astonishing, extraordinary, inexplicable
event which is regarded as signifying the activity
of divine agencies.
And consonant with the immutable position
of Yahwistic prophetism, whose primary proposition is always the effective impingement
of divine life upon history, the
meaning of Solomon's reign and
of events subsequent to it is discerned in the scheme
of sin and judgment: like Babel, apostasy results in the rupture
of human community.
This would not prevent others from so speaking
of them, if they
mean events in which they become aware
of the
divine forgiveness.
The clue to the interpretation
of whatever intimations
of the
divine are given us in our common life is provided by the first century
event to which we find ourselves inevitably looking back and by the historical community through which the concrete
meaning of that
event has been conveyed to us and in which, therefore, the
event itself is in a sense perpetuated.
Rather, it is a unity derived from principles
of community and canon; from the memory
of the community
of Israel; and from Israel's understanding
of its past and its present (and its future) as time and
event given ultimate
meaning only in terms
of critical
divine activity for critical
divine purposes.
Pastors should also be capable
of detecting the symbolism both
of words and
of earthly
events — the analogies
of faith — through which the deeper
meaning of the
divine mystery discloses itself.
But the ontological status
of those normative principles can by no
means be reduced to the set
of instances contained in the actual concrete
events of the
divine life.
On the contrary, it
means that those
events and occasions have so much entered into and so much become part
of Deity in his consequent aspect — providing new possibilities for relationship, new opportunities for creative advance, new chances for the bringing into actuality
of genuine and richer good --- that they are in some deep and real sense integral to the
divine life itself.
This would
mean that Israel's corporate memory
of Moses and the Hebrews in Egypt underwent the long process
of meditation; and the ensuing narrative was finally shaped and accented in devotional use - in the annual celebration, rehearsal, and re-enactment
of the glorious
event of divine creation in the triumphal exodus from Egypt.
Given our stress on freedom in the
divine nature, we need to reinterpret omniscience
of the future so that it
means not a fixed knowledge
of every coming
event held in a timeless instant, but the simultaneous grasp
of an absolute infinity
of possibles — a capability we human beings lack — and an instantaneous calculation
of the odds for all future possible
events and actions.
The differences among the books and among the individual authors are due to the varying ways in which these authors understood the
meaning of the
events and the
divine plan, and to the varying circumstances in which they wrote.