This book addresses the question of whether reason and divine revelation are contradictory or can intersect. It is based on papers delivered by Christian scholars at the 2016 Theology Connect conference in Sydney, Australia. In this review, I will say something about each essay and occasionally offer reflections about the book as a whole.
Chapter 1: “Let There Be Light: A Meditation on Biblical Narration and Divine Self-Disclosure,” by Christopher C. Green.
An asset to this chapter is its biblical interpretations. Green offers an intertexual reading of Deuteronomy 28 with the Samson story, as well as tackles the question of why God in Genesis 1 does not pronounce the water canopy to be good. The book occasionally has these sorts of gems.
Chapter 2: “The Public Character of Revelation: Divine Speech and Finite Reason,” by Daniel J. Treier.
Treier wrestles with objections to the idea that divine revelation is primarily divine speech, asserting that divine speech is paramount, even if there are other supplementary means to revelation. He also critiques how “all truth is God’s truth” and a belief in general revelation have led to forcing secular things into a religious mold. He offers a way to appreciate them as they are, within a context that is still theistic.
Chapter 3: “The Personal and Cultural Character of Reason: Christ’s Triumph over Modern Technique,” by Daniel J. Treier.
Treier critiques “technical” reason, which is essentially autonomous reason that arrogantly seeks to systematize, homogenize, and dominate everything. Treier also offers an insightful critique of the conventional wooden method of Bible study in which application (i.e., rules) follows interpretation. He provides an alternative on page 41: “Framing the exegesis of Scripture more theologically, and the nature of theology more holistically in terms of ‘wisdom,’ helps to resist the regime of technique.”
Chapter 4: “Divine Revelation,” by William J. Abraham.
Abraham engages the problems within theological studies that the concept of divine revelation has faced, particularly the question of foundationalism: is there a basis for our acceptance of the divine revelation as true? Where Abraham seems to rest is on experiential ground: people have a religious experience that enables them to see the world in a new way. The essays in this book did not really promote classical apologetics as a way to offer an evidential or rational foundation that attests to the truth of divine revelation. Reason still plays a role in the Christian life, as far as they are concerned, for it helps people to understand the revelation, and Christians’ reasoning proceeds from the truths that are contained in the divine revelation. But people do not climb to God through their reason, as far as this book is concerned.
Chapter 5: “Ordering with Intent: Restoring Divine Order in Isaiah and Genesis,” by Caroline Batchelder.
This chapter argues that God created humans to exercise a reasonable stewardship over creation, and the Servant of Isaiah 40-55 did that through his humble promotion of mishpat. An interesting detail in this chapter is Batchelder’s reference to D.J.A. Cline’s point that Psalm 19:7-17 is interacting with Genesis 2-3, presenting the Torah as superior to the Tree of Knowledge of Good and Evil. The Torah makes the simple wise and enlightens the eyes, things that the Tree of Knowledge did, albeit in a negative way.
Chapter 6: “‘As to Sensible People’: Human Reason and Divine Revelation in 1 Corinthians 8-10,” by David I. Starling.
Although Paul appears to display a negative attitude towards worldly wisdom in I Corinthians 1, he appeals frequently to reason in I Corinthians.
Chapter 7: “Figural Reading within Contemporary Theological Interpretation of Scripture: Problems and Parameters,” by Chase R. Kuhn.
A question with which Kuhn wrestles is whether disunity undermines the witness of the church.
Chapter 8: “Meditation and Reason: Some Reflections on the Right Way to Happiness in God,” by Christopher R.J. Holmes.
This is an example of what I discuss above in my comments on chapter 4: reasoning from divine revelation. Atheists probably would not be convinced by this chapter. Still, Holmes does well to inquire about the telos of reason: can autonomous reason lead anywhere fruitful, fulfilling, or nourishing?
Chapter 9: “A Mysterious Relationship? Herman Bavinck on Revelation and Reason,” by Bruce R. Pass.
Pass highlights the importance of mystery, the aspects of Christian theism that are beyond human understanding. Mystery humbles human beings and establishes that God is above them. This is a point that is made more than once in this book: this book is pro-reason, yet it asserts that Christianity humbles and chastens human reason. Atheists would probably consider this a cop-out. I would also ask about non-Christian religions that have their share of mystery and paradox.
Chapter 10: “Discipleship on the Level of Thought: The Case of Karl Barth’s Critique of the Religion of Revelation,” by Chris Swann.
Barth is often characterized as one who thinks that God does all of the work in revealing Godself to humans, yet Barth saw some place for reason. And this is probably unavoidable, since reason is part of who humans are. Barth also did not want religion to become paramount, as that would contribute to human pride and pretense.
Chapter 11: “Revelation and Reason: A Christological Reflection,” by John McClean.
According to McClean, the Chalcedonian conception of Christ as fully human and fully divine informs the relationship between divine revelation and reason. This chapter makes more sense as I peruse it again. It is important that Christ had a human mind that was illumined by the Spirit, McClean seems to argue, because that is related to humanity’s ability to receive revelation. To quote from pages 198-199: “As Christ knows God as a man, he knows according to reason, he knows as the human capacity of knowing and understanding is sanctified and put to its full and proper end.”
Chapter 12: “Free Speech: Scripture in the Context of Divine Simplicity and Divine Freedom,” by Steven J. Duby.
Does God’s use of human speech somehow limit God? No, Duby answers. God communicates God’s attributes, but our knowledge of God remains limited. More than one essay in this book makes that point: that revelation enables people to apprehend but not comprehend God. Duby maintains that the concept of divine simplicity addresses this issue. He lucidly explained what divine simplicity is, but its relationship to revelation could have been more clearly articulated.
Chapter 13: “Christ in Creation: Shortcut to Liberalism or a Neglected Truth?”, by Andrew Moody.
Moody engages the idea that creation reveals Christ, the divine Logos. On the one hand, this seems rather obvious. On the other hand, however, it is rather controversial, since so many theologians pit God’s revelation through the incarnation against general or natural revelation, as if relying on the latter is subjective and detracts from or is not as clear as the former. Moody engages this criticism and attempts to offer a way forward. The essay perhaps would have been better had it offered examples of how nature reveals Christ.
Chapter 14: “Revelation, Sola Scriptura, and Regenerate Human Reason,” by Mark D. Thompson.
Divine speech is significant, Thompson argues, for the persons of the Trinity speak to each other, and Jesus upholds the cosmos by his word. Divine speech also has an impact on humans, as Thompson and other essays in this book argue. Divine speech, in this model, seems to be eternal, and yet Thompson also depicts God as taking on the tools of limited, creaturely, historically-conditioned speech to communicate, while enabling people of different backgrounds to understand. That is somewhat paradoxical and was not fleshed out that much in this chapter: is divine speech different from human speech and, if so, how? Thompson offered a sensible account of how the Old Testament sets the stage for Christ.
The book has an occasional biblical gem and offers thoughtful insights. It is sometimes elliptical, yet sometimes its points are rather obvious; more also could have been fleshed out. One can still read this book and be edified by its points, however, gaining an appreciation of the role of reason in the Christian life.
I received a complimentary copy of this book from the publisher. My review is honest.
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