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Theology Proper: |
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The word revelation is derived from the
Greek word apokalupsis, which means "disclosure" or "unveiling." Hence,
revelation signifies God unveiling Himself to mankind. |
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Christian-Doctrine-Revelation
Revelation of God THE DOCTRINE OF REVELATION: A NARRATIVE INTERPRETATION , by Gabriel Fackre. Grand Rapids: Eerdmans, 1997. Pp. x + 230.Fackre, a theologian at Andover Newton Theological School and a leading voice in the “post-liberal” approach to theology, rethinks the doctrine of revelation with fruitful consequences by critically engaging the thinking of Karl Barth, Paul Tillich, Karl Rahner, and Carl Henry on revelation. He seeks a theology of revelation that returns to the centrality of biblical narrative which had been “eclipsed” by modern and postmodern premises which “collide with its assertion of overarching coherences” (3). He follows the lead of the late Hans Frei and George Lindbeck of Yale by seeing theology as articulating the “grammar” of the Christian faith, a “cultural-linguistic” enterprise. In this perspective, Scripture should be read as a “history-like” narrative similar to nineteenth-century realistic novels “in which the identity of characters emerges in their interaction with the common ventures of life” (4). Unlike modernity, the first goal of theology should not be apologetics but an interpretation of the “storied world of the canon, read typologically, with special reference to the micro-narrative within it” (4). Hence, he claims that “narrative, testimony to the biblical tale of an inextinguishable Light, and in touch with twentieth-century sensibilities, provides here the interpretive framework” (3). As a post-liberal theologian, Fackre affirms seven crucial aspects to the doctrine of revelation: (1) we like Karl Barth can interpret the world anew from the “strange new world of the Bible,” (2) the overarching biblical narrative will render the identity of the Christian God manifest, (3) Jesus Christ is the interpretive key to the whole scriptural narrative, (4) the place of Israel in God’s purposes is ineradicable, (5) the ecumenical Christian community is a resource in the interpretation of Scripture, (6) culture is not the primary framework for understanding Christian truth, and (7) extra-biblical experience should be used “eclectically” on an ad hoc (and not normative) basis.
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