Bible, Theology & Philosophy

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We have seen that the idea of progressive revelation is connected to two things: the intent behind the communication, and the boundaries prescribed by previous revelation/communication. I have said that these two concerns, together with a definition of the adjective “progressive” as building or augmenting one thing upon another, necessitates an approach in which the picture does not change out of recognition, but is trackable both forwards and backwards from every point in the progression. This implies that the progressions are self-evident at every point along the line of revelation, even though the full picture may not be seen for what it is until the very end. This in turn produced the following definition:

Progressive Revelation is the view that supplemental disclosures about a particular subject are built upon and traceable back to an original grounding revelation. The combined witness to the subject must evidence enough commonality so as to present a comprehensible picture of the subject which can be cross-checked and verified against every instance of the progression.

When “progressive revelation” becomes misleading

Notice that commonality and continuity of ideas are essential to this definition. If there is ambiguity there is always uncertainty about what is being revealed. This results in a “progression” which may not appear as a true advancement. If that is the case the terminology “progressive revelation” only refers at best to the completedrevelation, but not the process of revelation. This makes the adjective “progressive” misleading, for if one cannot trace the progression, then it hardly deserves to be called either “progressive,” nor “revelation.”

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CHAPTER I THE TABERNACLE IN THE WILDERNESS: DID IT EXIST?

A QUESTION INVOLVING THE TRUTH OR FALSITY OF THE ENTIRE HIGHER-CRITIC THEORY

BY DAVID HEAGLE, PH. D., D. D., PROFESSOR OF THEOLOGY AND ETHICS, EWING COLLEGE; TRANSLATOR “BREMEN LECTURES”; AUTHOR OF “MORAL EDUCATION,” “THAT BLESSED HOPE,” ETC.

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Read the series so far.

Progressive revelation relies in the first instance upon the competence of how that revelation has been communicated. To deny this point is to cast doubt upon the utility of the modifier “progressive.” Revelation has to reveal or else it is not a revelation. Progressive revelation has to reveal progressively in a logically connectable way in order to be what it claims to be and to substantiate itself.

The example of the Trinity

Think about the doctrine of the Trinity. It is a classic illustration of progressive revelation. As it starts out, the Bible introduces God. Then it speaks about the Spirit of God who broods in contemplation over the unformed mass (Gen. 1:2). We get to the schema (Deut. 6:4), and we learn that the God who is “one” (echad, which can mean a plurality in unity as in Gen. 2:24) is perhaps just such a plurality in unity. Numbers 6:24-26 hints also at this, as of course do the inner discussions of God with Himself (the “let us” passages) in Genesis 1:26, and 10:7, and the occurrence of the Visitor to Abraham, who, as Yahweh called down fire and brimstone from Yahweh in heaven in Genesis 19:24. Then we read Psalm 110:1 and Proverbs 8:22-31 add to the picture of a Deity who is alone God but is not unitarian. Indeed, Messiah is given Divine attributes in Micah 5:2 and is called “Immanuel” in Isaiah 7:14 and “Mighty God” in Isaiah 9:6. Yahweh is betrayed for thirty pieces of silver in Zechariah 11:12-13.