Erickson delves into the concept of revelation, the process by which humans come to know God, distinguishing between General and Special Revelation. General Revelation is God's universal communication through nature, history, and human consciousness, accessible to all. Special Revelation is God's specific communication to certain individuals, primarily through sacred texts. Erickson questions the validity of general revelation, asking if it can lead to a "natural theology" or even salvation for those not exposed to special revelation. He argues that general revelation is increasingly important in the 21st century due to religious pluralism, secular states, a growing acceptance among evangelicals that it can lead to salvation, Christianity's growth in non-Western cultures, and ecological crises. Moreover, Erickson identifies three traditional sources of general revelation: nature, history, and human constitution. Nature serves as a canvas displaying God's glory, history is a medium through which God's work can be discerned, and the human constitution serves as a locus of general revelation, particularly in moral and spiritual qualities. Erickson also mentions humanity’s universal religious nature as another form of general revelation. Furthermore, Erickson explores biblical support for general revelation, citing Old Testament Psalms and New Testament writings by Paul. However, he notes that these texts are written by believers and do not necessarily indicate how effective general revelation is for non-believers. Erickson concludes that while general revelation provides a foundational understanding of God, its efficacy in leading people to faith is not clearly established in the biblical text. In addition, natural theology posits that knowledge of God can be gained through general revelation. Prominent figures like Thomas Aquinas have contributed to this field, using arguments like the cosmological and teleological arguments to prove God's existence. Despite criticisms, natural theology has seen a revival, especially among Christian philosophers. Further, Karl Barth, a 20th-century theologian, rejected natural theology and general revelation, arguing that revelation is exclusively redemptive and occurs only through Jesus Christ. Barth's rejection is rooted in his experiences and key assumptions that God’s revelation is exclusively in Jesus Christ, genuine revelation is always positively responded to, and knowledge of God is always redemptive or salvific in nature. Besides, Erickson evaluates the pros and cons of natural theology and Barth's rejection of general revelation. He points out that both have limitations and challenges, and presents a balanced critique. Additionally, he notes renewed efforts to construct elements of a natural theology, such as the intelligent design movement. Also, Erickson discusses the concept of General Revelation, contrasting it with the views of Aquinas and Barth. He argues that General Revelation alone is insufficient for humans to come to a full understanding of God. What is needed is "the spectacles of faith," enabling the spiritually blind to see God in His creation once they have been exposed to special revelation. Moreover, Erickson explores the relationship between general revelation and human responsibility, particularly in the context of salvation. He suggests that while it's possible some may be saved through general revelation, speculating on the number would go beyond what Scripture allows. Finally, Erickson outlines eight key implications of General Revelation, including its role as a common ground in religious discussions, its supplement to Special Revelation, its justification for missionary work, and its significance in a pluralistic society.
Book link: https://amzn.to/3ubcVqz
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