II. The Knowability of God
A. God Incomprehensible but yet Knowable.
The Christian Church confesses on the one hand that God is the Incomprehensible One, but also on the other hand, that He can be known and that knowledge of Him is an absolute requisite unto salvation. It recognizes the force of Zophar’s question, “Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?” Job 11:7. And it feels that it has no answer to the question of Isaiah, “To whom then will ye liken God? or what likeness will ye compare unto Him?” Isa. 40:18. But at the same time it is also mindful of Jesus’ statement, “And this is life eternal, that they should know Thee, the only true God, and Him whom thou didst send, even Jesus Christ,” John 17:3. It rejoices in the fact that “the Son of God is come, and hath given us an understanding, that we know Him that is true, and we are in Him that is true, even in His Son Jesus Christ.” I John 5:20. The two ideas reflected in these passages were always held side by side in the Christian Church. The early Church Fathers spoke of the invisible God as an unbegotten, nameless, eternal, incomprehensible, unchangeable Being. They had advanced very little beyond the old Greek idea that the Divine Being is absolute attributeless existence. At the same time they also confessed that God revealed Himself in the Logos, and can therefore be known unto salvation. In the fourth century Eunomius, an Arian, argued from the simplicity of God, that there is nothing in God that is not perfectly known and comprehended by the human intellect, but his view was rejected by all the recognized leaders of the Church. The Scholastics distinguished between the quid and the qualis of God, and maintained that we do not know what God is in His essential Being, but can know something of His nature, of what He is to us, as He reveals Himself in His divine attributes. The same general ideas were expressed by the Reformers, though they did not agree with the Scholastics as to the possibility of acquiring real knowledge of God, by unaided human reason, from general revelation. Luther speaks repeatedly of God as the Deus Absconditus (hidden God), in distinction from Him as the Deus Revelatus (revealed God). In some passages he even speaks of the revealed God as still a hidden God in view of the fact that we cannot fully know Him even through His special revelation. To Calvin, God in the depths of His being is past finding out. “His essence,” he says, “is incomprehensible; so that His divinity wholly escapes all human senses.” The Reformers do not deny that man can learn something of the nature of God from His creation, but maintain that he can acquire true knowledge of Him only from special revelation, under the illuminating influence of the Holy Spirit. Under the influence of the pantheizing theology of immanence, inspired by Hegel and Schleiermacher, a change came about. The transcendence of God is soft-pedaled, ignored, or explicitly denied. God is brought down to the level of the world, is made continuous with it, and is therefore regarded as less incomprehensible, though still shrouded in mystery. Special revelation in the sense of a direct communication of God to man is denied. Sufficient knowledge of God can be obtained without it, since man can discover God for himself in the depths of his own being, in the material universe, and above all in Jesus Christ, since these are all but outward manifestations of the immanent God. It is over against this trend in theology that Barth now raises his voice and points out that God is not to be found in nature, in history, or in human experience of any kind, but only in the special revelation that has reached us in the Bible. In his strong statements respecting the hidden God he uses the language of Luther rather than of Calvin.
Reformed theology holds that God can be known, but that it is impossible for man to have a knowledge of Him that is exhaustive and perfect in every way. To have such a knowledge of God would be equivalent to comprehending Him, and this is entirely out of the question: “Finitum non possit capere infinitum.” Furthermore, man cannot give a definition of God in the proper sense of the word, but only a partial description. A logical definition is impossible, because God cannot be subsumed under some higher genus. At the same time it is maintained that man can obtain a knowledge of God that is perfectly adequate for the realization of the divine purpose in the life of man. However, true knowledge of God can be acquired only from the divine self-revelation, and only by the man who accepts this with childlike faith. Religion necessarily presupposes such a knowledge. It is the most sacred relation between man and his God, a relation in which man is conscious of the absolute greatness and majesty of God as the supreme Being, and of his own utter insignificance and subjection to the High and Holy One. And if this is true, it follows that religion presupposes the knowledge of God in man. If man were left absolutely in the dark respecting the being of God, it would be impossible for him to assume a religious attitude. There could be no reverence, no piety, no fear of God, no worshipful service.
B. Denial of the Knowability of God.
The possibility of knowing God has been denied on various grounds. This denial is generally based on the supposed limits of the human faculty of cognition, though it has been presented in several different forms. The fundamental position is that the human mind is incapable of knowing anything of that which lies beyond and behind natural phenomena, and is therefore necessarily ignorant of supersensible and divine things. Huxley was the first to apply to those who assume this position, himself included, the name “agnostics.” They are entirely in line with the sceptics of former centuries and of Greek philosophy. As a rule agnostics do not like to be branded as atheists, since they do not deny absolutely that there is a God, but declare that they do not know whether He exists or not, and even if He exists, are not certain that they have any true knowledge of Him, and in many cases even deny that they can have any real knowledge of Him.
Hume has been called the father of modern agnosticism. He did not deny the existence of God, but asserted that we have no true knowledge of His attributes. All our ideas of Him are, and can only be, anthropomorphic. We cannot be sure that there is any reality corresponding to the attributes we ascribe to Him. His agnosticism resulted from the general principle that all knowledge is based on experience. It was especially Kant, however, who stimulated agnostic thought by his searching inquiry into the limits of the human understanding and reason. He affirmed that the theoretical reason knows only phenomena and is necessarily ignorant of that which underlies these phenomena, — the thing in itself. From this it followed, of course, that it is impossible for us to have any theoretical knowledge of God. But Lotze already pointed out that phenomena, whether physical or mental, are always connected with some substance lying back of them, and that in knowing the phenomena we also know the underlying substance, of which they are manifestations. The Scotch philosopher, Sir William Hamilton, while not in entire agreement with Kant, yet shared the intellectual agnosticism of the latter. He asserts that the human mind knows only that which is conditioned and exists in various relations, and that, since the Absolute and Infinite is entirely unrelated, that is exists in no relations, we can obtain no knowledge of it. But while he denies that the Infinite can be known by us, he does not deny its existence. Says he, “Through faith we apprehend what is beyond our knowledge.” His views were shared in substance by Mansel, and were popularized by him. To him also it seemed utterly impossible to conceive of an infinite Being, though he also professed faith in its existence. The reasoning of these two men did not carry conviction, since it was felt that the Absolute or Infinite does not necessarily exist outside of all relations, but can enter into various relations; and that the fact that we know things only in their relations does not mean that the knowledge so acquired is merely a relative or unreal knowledge.
Comte, the father of Positivism, was also agnostic in religion. According to him man can know nothing but physical phenomena and their laws. His senses are the sources of all true thinking, and he can know nothing except the phenomena which they apprehend and the relations in which these stand to each other. Mental phenomena can be reduced to material phenomena, and in science man cannot get beyond these. Even the phenomena of immediate consciousness are excluded, and further, everything that lies behind the phenomena. Theological speculation represents thought in its infancy. No positive affirmation can be made respecting the existence of God, and therefore both theism and atheism stand condemned. In later life Comte felt the need of some religion and introduced the so-called “religion of Humanity.” Even more than Comte, Herbert Spencer is recognized as the great exponent of modern scientific agnosticism. He was influenced very much by Hamilton’s doctrine of the relativity of knowledge and by Mansel’s conception of the Absolute, and in the light of these worked out his doctrine of the Unknowable, which was his designation of whatever may be absolute, first or ultimate in the order of the universe, including God. He proceeds on the assumption that there is some reality lying back of phenomena, but maintains that all reflection on it lands us in contradictions. This ultimate reality is utterly inscrutable. While we must accept the existence of some ultimate Power, either personal or impersonal, we can form no conception of it. Inconsistently he devotes a great part of his First Principles to the development of the positive content of the Unknowable, as if it were well known indeed. Other agnostics, who were influenced by him, are such men as Huxley, Fiske, and Clifford. We meet with agnosticism also repeatedly in modern Humanism. Harry Elmer Barnes says: “To the writer it seems quite obvious that the agnostic position is the only one which can be supported by any scientifically-minded and critically-inclined person in the present state of knowledge.”[The Twilight of Christianity, p. 260.]
Besides the forms indicated in the preceding the agnostic argument has assumed several others, of which the following are some of the most important. (1) Man knows only by analogy. We know only that which bears some analogy to our own nature or experience: “Similia similibus percipiuntur.” But while it is true that we learn a great deal by analogy, we also learn by contrast. In many cases the differences are the very things that arrest our attention. The Scholastics spoke of the via negationis by which they in thought eliminated from God the imperfections of the creature. Moreover, we should not forget that man is made in the image of God, and that there are important analogies between the divine nature and the nature of man. (2) Man really knows only what he can grasp in its entirety. Briefly stated the position is that man cannot comprehend God, who is infinite, cannot have an exhaustive knowledge of Him, and therefore cannot know Him. But this position proceeds on the unwarranted assumption that partial knowledge cannot be real knowledge, an assumption which would really invalidate all our knowledge, since it always falls far short of completeness. Our knowledge of God, though not exhaustive, may yet be very real and perfectly adequate for our present needs. (3) All predicates of God are negative and therefore furnish no real knowledge. Hamilton says that the Absolute and the Infinite can only be conceived as a negation of the thinkable; which really means that we can have no conception of them at all. But though it is true that much of what we predicate to God is negative in form, this does not mean that it may not at the same time convey some positive idea. The aseity of God includes the positive idea of his self-existence and self-sufficiency. Moreover, such ideas as love, spirituality, and holiness, are positive. (4) All our knowledge is relative to the knowing subject. It is said that we know the objects of knowledge, not as they are objectively, but only as they are related to our senses and faculties. In the process of knowledge we distort and colour them. In a sense it is perfectly true that all our knowledge is subjectively conditioned, but the import of the assertion under consideration seems to be that, because we know things only through the mediation of our senses and faculties, we do not know them as they are. But this is not true; in so far as we have any real knowledge of things, that knowledge corresponds to the objective reality. The laws of perception and thought are not arbitrary, but correspond to the nature of things. Without such correspondence, not only the knowledge of God, but all true knowledge would be utterly impossible.
Some are inclined to look upon the position of Barth as a species of agnosticism. Zerbe says that practical agnosticism dominates Barth’s thinking and renders him a victim of the Kantian unknowableness of the Thing-in-Itself, and quotes him as follows: “Romans is a revelation of the unknown God; God comes to man, not man to God. Even after the revelation man cannot know God, for He is always the unknown God. In manifesting Himself to us He is farther away than ever before. (Rbr. p. 53)”.[The Karl Barth Theology, p. 82.] At the same time he finds Barth’s agnosticism, like that of Herbert Spencer, inconsistent. Says he: “It was said of Herbert Spencer that he knew a great deal about the ‘Unknowable’; so of Barth, one wonders how he came to know so much of the ‘Unknown God’.”[Ibid, p. 84.] Dickie speaks in a similar vein: “In speaking of a transcendent God, Barth seems sometimes to be speaking of a God of Whom we can never know anything.”[Revelation and Response, p. 187.] He finds, however, that in this respect too there has been a change of emphasis in Barth. While it is perfectly clear that Barth does not mean to be an agnostic, it cannot be denied that some of his statements can readily be interpreted as having an agnostic flavor. He strongly stresses the fact that God is the hidden God, who cannot be known from nature, history, or experience, but only by His self-revelation in Christ, when it meets with the response of faith. But even in this revelation God appears only as the hidden God. God reveals Himself exactly as the hidden God, and through His revelation makes us more conscious of the distance which separates Him from man than we ever were before. This can easily be interpreted to mean that we learn by revelation merely that God cannot be known, so that after all we are face to face with an unknown God. But in view of all that Barth has written this is clearly not what he wants to say. His assertion, that in the light of revelation we see God as the hidden God, does not exclude the idea that by revelation we also acquire a great deal of useful knowledge of God as He enters into relations with His people. When He says that even in His revelation God still remains for us the unknown God, he really means, the incomprehensible God. The revealing God is God in action. By His revelation we learn to know Him in His operations, but acquire no real knowledge of His inner being. The following passage in The Doctrine of the Word of God,[p. 426.] is rather illuminating: “On this freedom (freedom of God) rests the inconceivability of God, the inadequacy of all knowledge of the revealed God. Even the three-in-oneness of God is revealed to us only in God’s operations. Therefore the three-in-oneness of God is also inconceivable to us. Hence, too, the inadequacy of all our knowledge of the three-in-oneness. The conceivability with which it has appeared to us, primarily in Scripture, secondarily in the Church doctrine of the Trinity, is a creaturely conceivability. To the conceivability in which God exists for Himself it is not only relative: it is absolutely separate from it. Only upon the free grace of revelation does it depend that the former conceivability, in its absolute separation from its object, is vet not without truth. In this sense the three-in-oneness of God, as we know it from the operation of God, is truth.”
C. Self-revelation the Prerequisite of all Knowledge of God.
1. GOD COMMUNICATES KNOWLEDGE OF HIMSELF TO MAN. Kuyper calls attention to the fact that theology as the knowledge of God differs in an important point from all other knowledge. In the study of all other sciences man places himself above the object of his investigation and actively elicits from it his knowledge by whatever method may seem most appropriate, but in theology he does not stand above but rather under the object of his knowledge. In other words, man can know God only in so far as the latter actively makes Himself known. God is first of all the subject communicating knowledge to man, and can only become an object of study for man in so far as the latter appropriates and reflects on the knowledge conveyed to him by revelation. Without revelation man would never have been able to acquire any knowledge of God. And even after God has revealed Himself objectively, it is not human reason that discovers God, but it is God who discloses Himself to the eye of faith. However, by the application of sanctified human reason to the study of God’s Word man can. under the guidance of the Holy Spirit, gain an ever-increasing knowledge of God. Barth also stresses the fact that man can know God only when God comes to him in an act of revelation. He asserts that there is no way from man to God, but only from God to man, and says repeatedly that God is always the subject, and never an object. Revelation is always something purely subjective, and can never turn into something objective like the written Word of Scripture, and as such become an object of study. It is given once for all in Jesus Christ, and in Christ comes to men in the existential moment of their lives. While there are elements of truth in what Barth says, his construction of the doctrine of revelation is foreign to Reformed theology.
The position must be maintained, however, that theology would be utterly impossible without a self-revelation of God. And when we speak of revelation, we use the term in the strict sense of the word. It is not something in which God is passive, a mere “becoming manifest,” but something in which He is actively making Himself known. It is not, as many moderns would have it, a deepened spiritual insight which leads to an ever-increasing discovery of God on the part of man; but a supernatural act of self-communication, a purposeful act on the part of the Living God. There is nothing surprising in the fact that God can be known only if, and in so far as, He reveals Himself. In a measure this is also true of man. Even after Psychology has made a rather exhaustive study of man, Alexis Carrell is still able to write a very convincing book on Man the Unknown. “For who among men,” says Paul, “knoweth the things of a man, save the spirit of the man, which is in him? even so the things of God none knoweth, save the Spirit of God.” I Cor. 2:11. The Holy Spirit searcheth all things, even the deep things of God, and reveals them unto man. God has made Himself known. Alongside of the archetypal knowledge of God, found in God Himself, there is also an ectypal knowledge of Him, given to man by revelation. The latter is related to the former as a copy is to the original, and therefore does not possess the same measure of clearness and perfection. All our knowledge of God is derived from His self-revelation in nature and in Scripture. Consequently, our knowledge of God is on the one hand ectypal and analogical, but on the other hand also true and accurate, since it is a copy of the archetypal knowledge which God has of Himself.
2. INNATE AND ACQUIRED KNOWLEDGE OF GOD (COGNITIO INSITA AND ACQUISTA). A distinction is usually made between innate and acquired knowledge of God. This is not a strictly logical distinction, because in the last analysis all human knowledge is acquired. The doctrine of innate ideas is philosophical rather than theological. The seeds of it are already found in Plato’s doctrine of ideas, while it occurs in Cicero’s De Natura Deorum in a more developed form. In modern philosophy it was taught first of all by Descartes, who regarded the idea of God as innate. He did not deem it necessary to consider this as innate in the sense that it was consciously present in the human mind from the start, but only in the sense that man has a natural tendency to form the idea when the mind reaches maturity. The doctrine finally assumed the form that there are certain ideas, of which the idea of God is the most prominent, which are inborn and are therefore present in human consciousness from birth. It was in this form that Locke rightly attacked the doctrine of innate ideas, though he went to another extreme in his philosophical empiricism. Reformed theology also rejected the doctrine in that particular form. And while some of its representatives retained the name “innate ideas,” but gave it another connotation, others preferred to speak of a cognitio Dei insita (ingrafted or implanted knowledge of God). On the one hand this cognitio Dei insita does not consist in any ideas or formed notions which are present in man at the time of his birth; but on the other hand it is more than a mere capacity which enables man to know God. It denotes a knowledge that necessarily results from the constitution of the human mind, that is inborn only in the sense that it is acquired spontaneously, under the influence of the semen religionis implanted in man by his creation in the image of God, and that is not acquired by the laborious process of reasoning and argumentation. It is a knowledge which man, constituted as he is, acquires of necessity, and as such is distinguished from all knowledge that is conditioned by the will of man. Acquired knowledge, on the other hand, is obtained by the study of God’s revelation. It does not arise spontaneously in the human mind, but results from the conscious and sustained pursuit of knowledge. It can be acquired only by the wearisome process of perception and reflection, reasoning and argumentation. Under the influence of the Hegelian Idealism and of the modern view of evolution the innate knowledge of God has been over-emphasized; Barth on the other hand denies the existence of any such knowledge.
3. GENERAL AND SPECIAL REVELATION. The Bible testifies to a twofold revelation of God: a revelation in nature round about us, in human consciousness, and in the providential government of the world; and a revelation embodied in the Bible as the Word of God. It testifies to the former in such passages as the following: “The heavens declare the glory of God; and the firmanent showeth His handiwork. Day unto day uttereth speech, and night unto night showeth knowledge,” Ps. 19:1,2. “And yet He left not Himself without witness, in that He did good and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness,” Acts 14:17. “Because that which is known of God is manifest in them; for God manifested it unto them. For the invisible things of Him since the creation of the world are clearly seen, being perceived through the things that are made, even His everlasting power and divinity,” Rom. 1:19, 20. Of the latter it gives abundant evidence in both the Old and the New Testament. “Yet Jehovah testified unto Israel, and unto Judah, by every prophet, and every seer, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets,” I Kings 17:13. “He hath made known His ways unto Moses, His doings unto the children of Israel,” Ps. 103:7. “No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, He hath declared Him,” John 1:18. “God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, hath at the end of these days spoken to us in His Son,” Heb. 1:1,2.
On the basis of these scriptural data it became customary to speak of natural and supernatural revelation. The distinction thus applied to the idea of revelation is primarily a distinction based on the manner in which it is communicated to man; but in the course of history it has also been based in part on the nature of its subject-matter. The mode of revelation is natural when it is communicated through nature, that is, through the visible creation with its ordinary laws and powers. It is supernatural when it is communicated to man in a higher, supernatural manner, as when God speaks to him, either directly, or through supernaturally endowed messengers. The substance of revelation was regarded as natural, if it could be acquired by human reason from the study of nature; and was considered to be supernatural when it could not be known from nature, nor by unaided human reason. Hence it became quite common in the Middle Ages to contrast reason and revelation. In Protestant theology natural revelation was often called a revelatio realis, and supernatural revelation a revelatio verbalis, because the former is embodied in things, and the latter in words. In course of time, however, the distinction between natural and supernatural revelation was found to be rather ambiguous, since all revelation is supernatural in origin and, as a revelation of God, also in content. Ewald in his work on Revelation: its Nature and Record[p. 5 f.] speaks of the revelation in nature as immediate revelation, and of the revelation in Scripture, which he regards as the only one deserving the name “revelation” in the fullest sense, as mediate revelation. A more common distinction, however, which gradually gained currency, is that of general and special revelation. Dr. Warfield distinguishes the two as follows: “The one is addressed generally to all intelligent creatures, and is therefore accessible to all men; the other is addressed to a special class of sinners, to whom God would make known His salvation. The one has in view to meet and supply the natural need of creatures for knowledge of their God; the other to rescue broken and deformed sinners from their sin and its consequences.”[Revelation and Inspiration, p. 6.] General revelation is rooted in creation, is addressed to man as man, and more particularly to human reason, and finds its purpose in the realization of the end of his creation, to know God and thus enjoy communion with Him. Special revelation is rooted in the redemptive plan of God, is addressed to man as sinner, can be properly understood and appropriated only by faith, and serves the purpose of securing the end for which man was created in spite of the disturbance wrought by sin. In view of the eternal plan of redemption it should be said that this special revelation did not come in as an after-thought, but was in the mind of God from the very beginning.
There was considerable difference of opinion respecting the relation of these two to each other. According to Scholasticism natural revelation provided the necessary data for the construction of a scientific natural theology by human reason. But while it enabled man to attain to a scientific knowledge of God as the ultimate cause of all things, it did not provide for the knowledge of the mysteries, such as the Trinity, the incarnation, and redemption. This knowledge is supplied by special revelation. It is a knowledge that is not rationally demonstrable but must be accepted by faith. Some of the earlier Scholastics were guided by the slogan “Credo ut intelligam,” and, after accepting the truths of special revelation by faith, considered it necessary to raise faith to understanding by a rational demonstration of those truths, or at least to prove their rationality. Thomas Aquinas, however, considered this impossible, except in so far as special revelation contained truths which also formed a part of natural revelation. In his opinion the mysteries, which formed the real contents of supernatural revelation, did not admit of any logical demonstration. He held, however, that there could be no conflict between the truths of natural and those of supernatural revelation. If there appears to be a conflict, there is something wrong with one’s philosophy. The fact remains, however, that he recognized, besides the structure reared by faith on the basis of supernatural revelation, a system of scientific theology on the foundation of natural revelation. In the former one assents to something because it is revealed, in the latter because it is perceived as true in the light of natural reason. The logical demonstration, which is out of the question in the one, is the natural method of proof in the other.
The Reformers rejected the dualism of the Scholastics and aimed at a synthesis of God’s twofold revelation. They did not believe in the ability of human reason to construct a scientific system of theology on the basis of natural revelation pure and simple. Their view of the matter may be represented as follows: As a result of the entrance of sin into the world, the handwriting of God in nature is greatly obscured, and is in some of the most important matters rather dim and illegible. Moreover, man is stricken with spiritual blindness, and is thus deprived of the ability to read aright what God had originally plainly written in the works of creation. In order to remedy the matter and to prevent the frustration of His purpose, God did two things. In His supernatural revelation He republished the truths of natural revelation, cleared them of misconception, interpreted them with a view to the present needs of man, and thus incorporated them in His supernatural revelation of redemption. And in addition to that He provided a cure for the spiritual blindness of man in the work of regeneration and sanctification, including spiritual illumination, and thus enabled man once more to obtain true knowledge of God, the knowledge that carries with it the assurance of eternal life.
When the chill winds of Rationalism swept over Europe, natural revelation was exalted at the expense of supernatural revelation. Man became intoxicated with a sense of his own ability and goodness, refused to listen and submit to the voice of authority that spoke to him in Scripture, and reposed complete trust in the ability of human reason to lead him out of the labyrinth of ignorance and error into the clear atmosphere of true knowledge. Some who maintained that natural revelation was quite sufficient to teach men all necessary truths, still admitted that they might learn them sooner with the aid of supernatural revelation. Others denied that the authority of supernatural revelation was complete, until its contents had been demonstrated by reason. And finally Deism in some of its forms denied, not only the necessity, but also the possibility and reality of supernatural revelation. In Schleiermacher the emphasis shifts from the objective to the subjective, from revelation to religion, and that without any distinction between natural and revealed religion. The term “revelation” is still retained, but is reserved as a designation of the deeper spiritual insight of man, an insight which does not come to him, however, without his own diligent search. What is called revelation from one point of view, may be called human discovery from another. This view has become quite characteristic of modern theology. Says Knudson: “But this distinction between natural and revealed theology has now largely fallen into disuse. The present tendency is to draw no sharp line of distinction between revelation and the natural reason, but to look upon the highest insights of reason as themselves divine revelations. In any case there is no fixed body of revealed truth, accepted on authority, that stands opposed to the truths of reason. All truth to-day rests on its power of appeal to the human mind.”[The Doctrine of God, p. 173.]
It is this view of revelation that is denounced in the strongest terms by Barth. He is particularly interested in the subject of revelation, and wants to lead the Church back from the subjective to the objective, from religion to revelation. In the former he sees primarily man’s efforts to find God, and in the latter “God’s search for man” in Jesus Christ. Barth does not recognize any revelation in nature. Revelation never exists on any horizontal line, but always comes down perpendicularly from above. Revelation is always God in action, God speaking, bringing something entirely new to man, something of which he could have no previous knowledge, and which becomes a real revelation only for him who accepts the object of revelation by a God-given faith. Jesus Christ is the revelation of God, and only he who knows Jesus Christ knows anything about revelation at all. Revelation is an act of grace, by which man becomes conscious of his sinful condition, but also of God’s free, unmerited, and forgiving condescension in Jesus Christ. Barth even calls it the reconciliation. Since God is always sovereign and free in His revelation, it can never assume a factually present, objective form with definite limitations, to which man can turn at any time for instruction. Hence it is a mistake to regard the Bible as God’s revelation in any other than a secondary sense. It is a witness to, and a token of, God’s revelation. The same may be said, though in a subordinate sense, of the preaching of the gospel. But through whatever mediation the word of God may come to man in the existential moment of his life, it is always recognized by man as a word directly spoken to him, and coming perpendicularly from above. This recognition is effected by a special operation of the Holy Spirit, by what may be called an individual testimonium Spiritus Sancti. The revelation of God was given once for all in Jesus Christ: not in His historical appearance, but in the superhistorical in which the powers of the eternal world become evident, such as His incarnation and His death and resurrection. And if His revelation is also continuous — as it is —, it is such only in the sense that God continues to speak to individual sinners, in the existential moment of their lives, through the revelation in Christ, mediated by the Bible and by preaching. Thus we are left with mere flashes of revelation coming to individuals, of which only those individuals have absolute assurance; and fallible witnesses to, or tokens of, the revelation in Jesus Christ, — a rather precarious foundation for theology. It is no wonder that Barth is in doubt as to the possibility of constructing a doctrine of God. Mankind is not in possession of any infallible revelation of God, and of His unique revelation in Christ and its extension in the special revelations that come to certain men it has knowledge only through the testimony of fallible witnesses.
QUESTIONS FOR FURTHER STUDY: In what sense can we speak of the hidden or unknown God in spite of the fact that He has revealed Himself? How did the Scholastics and the Reformers differ on this point? What is the position of modern theology? Why is revelation essential to religion? How does agnosticism differ theoretically from atheism? Is the one more favorable to religion than the other? How did Kant promote agnosticism? What was Sir William Hamilton’s doctrine of the relativity of knowledge? What form did agnosticism take in Positivism? What other forms did it take? Why do some speak of Barth as an agnostic? How should this charge be met? Is “revelation” an active or a passive concept? Is theology possible without revelation? If not, why not? Can the doctrine of innate ideas be defended? What is meant by “cognitio Dei insita?” How do natural and supernatural revelation differ? Is the distinction between general and special revelation an exact parallel of the preceding one? What different views were held as to the relation between the two? How does revelation differ from human discovery? Does Barth believe in general revelation? How does he conceive of special revelation?
LITERATURE: Bavinck, Geref. Dogm. II, pp. 1:74; Kuyper, Dict. Dogm., De Deo I, pp. 1-76; Hodge, Syst. Theol. I, pp. 191-240; 335-365; Shedd, Dogm. Theol. I, pp. 195-220; Thornwell, Collected Works I, pp. 74-142; Dorner, System of Chr. Doct., I, pp. 79-159; Adeney, The Christian Conception of God, pp. 19-57; Steenstra, The Being of God as Unity and Trinity, pp. 1-25; Hendry, God the Creator; Gilson, Reason and Revelation in the Middle Ages; Baillie and Martin, Revelation (a Symposium of Aulen, Barth, Bulgakoff, D’Arcy, Eliot, Horton, and Temple; Warfield, Revelation and Inspiration, pp. 3-48; Orr, Revelation and Inspiration, pp.1-66; Camfield, Revelation and the Holy Spirit, pp. 11-127; Dickie, Revelation and Response, Warfield, Calvin and Calvinism (Calvin’s Doctrine of the Knowledge of God).