Other interpreters, however, both Jewish and non-Jewish, locating «parallels» to all of Jesus» teachings (taken severally) in Hebrew or Jewish literature, have denied his originality and, by implication,
the reality of any new revelation in him.
Not exact matches
In his essay, The Gospel and Culture, Voegelin explains that this deculturation doesn't manifest itself as an ideology, or as a «post-Christian» or «postmodern» age proudly positing a «
new» system or a unique differentiation
of myth, philosophy, or
revelation that will «save» man, but rather it is a psychopathology, a disease
of the mind, that reveals itself in second
realities, egophanic revolt, and a host
of similar disorders.
We may recall that Christianity is in the first instance a gospel, a proclamation, in which it is declared that the eternal
Reality whom men call God has crowned His endless work
of self -
revelation to His human children by a uniquely direct and immediate action: He has come to us in one
of our own kind, the Man
of Nazareth, uniting to Himself the life which, through His purpose, was conceived and born
of Mary, and through this life in its wholeness establishing a
new relationship to Himself into which the children
of men may enter.
The
revelation of God in Christ is not the imparting
of a
new idea
of God; it is a fresh unveiling
of the
Reality to which ideas,
new and old, with greater or less adequacy, apply.
Informationally speaking, the pluralist theological option radically relativizes the importance
of distinct religious boundaries, proposing that different religious traditions may all be equally valid ways
of experiencing the
revelation of an ultimate
reality transcending the comprehension
of any particular tradition (See the essays in John Hick and Paul Knitter, eds., The Myth
of Christian Uniqueness (Maryknoll,
New York: Orbis Books, 1987).
It is faith's discernment
of a
new vision
of reality that encourages us to think
of revelation as a distinct theological theme, though certainly not unrelated to the other branches
of theology.
Chastened by our
new awareness
of the historicity, relativity, and linguistic constraints that shape all modes
of human experience and consciousness, we may nonetheless attempt here to demonstrate that there already exists, even in the consciousness
of skeptics and critics
of revelation, a natural and ineradicable experience
of the fact that
reality at its core has the character
of consistency and «fidelity» that emerges explicitly in the self -
revelation of a promising God.
New lights have been vouchsafed us — the
reality, capable
of definition,
of a Cosmogenesis; the discovery
of a genesis
of the atom,
of the increasingly «molecular» aspect
of living organisms pursued to the infinitesimal, and
of the persistence
of this «molecular» characteristic in the mechanisms
of heredity and evolution rising to the highest organic types; the existence
of a center
of indeterminacy at the very heart
of every element
of Matter... The cumulative effect
of these
revelations has been to open our eyes to a very different and quite otherwise alluring possibility.
The most merciful thing in the world, I think, is the inability
of the human mind to correlate all its contents... some day the piecing together
of dissociated knowledge will open up such terrifying vistas
of reality, and
of our frightful position therein, that we shall either go mad from the
revelation or flee from the light into the peace and safety
of a
new Dark Age.