Divine Revelation

Although the long-standing debate about the meaning of hilastērion in Rom. 3.25 has led to no consensus, readings are nearly always either (1) metaphorical (hilastērion as place of atonement/expiation) or (2) metonymic (hilastērion as a means of atonement/ expiation). However, in many Second Temple Jewish texts, the word refers to a place of divine revelation. Proposing a fresh semantic typology of the word’s usage, this article argues that there is no unambiguous metonymic usage of the word, and that references to atonement in Lev. 16 are secondary to the revelatory function of the 'mercy seat'. Attending to overlooked intertextual complexities, it suggests that the hilastērion was the site where God promised to reveal the definitive interpretation of his law. The revelatory function of the hilastērion possesses prima facie plausibility as a reading of Rom. 3.21-26, which is driven by the theme of God's self-revelation in Jesus.

In 1 Pet. 4:11a, those who exercise χαρίσματα involving speech acts are instructed to carry out their tasks ὡς λόγια θεοῦ. Two interpretations of this phrase have gained prominence within Petrine scholarship. Some claim that Scripture is being referenced to establish a standard for regulating the use of communicative gifts in the church. Others contend that the verse sets up a hypothetical comparison designed to emphasize the appropriate manner in which the spoken word should be performed. The problem is that both of these positions have left crucial questions unattended. The purpose of this study is to provide a close examination of the three issues which most significantly impact the interpretation of 1 Pet. 4:11a: (1) the meaning of λόγια; (2) the reconstruction of verbal elision; and (3) the Petrine author’s view of divine revelation through human mediation. In the end, we suggest that the verse is intended to convey a direct correspondence between the comparative image (i.e., one who delivers oracles from God) and the ministry of those who exercised speaking gifts within the Anatolian congregations. That is, when Christians rendered service to the community through various forms of verbal communication, they were understood to be dispensing divine revelation.

In His goodness and wisdom, God chose to reveal Himself and to make known to us the purpose of His will: that man may come to share in the divine nature (cf. DV 2). In the Old Testament, a central theme of this revelation is God’s desire for shalom. The covenant established between God and Israel highlights the desire of God to work with man to work for shalom, even despite the cycles of order and disorder that take place. The expectation for shalom culminates in the anticipation of “The Day of the Lord,” which the prophets speak of as a Day of Judgment and Salvation.

The article seeks to demonstrate how the theological notion of ‘divine promises’ runs through the whole of the theological thought of Romans. The concept is identified as typological allegory whose theological content consists in affirming the precedence of the revelation concerning salvation, which is expressed by means of the rhetorical device of allegory, with a typological purpose and constructed on the basis of the biblical stories of Abraham in Genesis. In this way it is seen that God seeks primarily to manifest himself and in that self-manifestation he makes known his plan of salvation for humanity. From a narrative point of view, the ‘promises of God’ are a micro-narrative that communicates a theology of revelation, redefined in the light of the Easter event.

The Oxford Handbook of Philosophical Theology is a collection of twenty-six essays or articles edited by Thomas Flint, professor of philosophy at the University of Notre Dame, and Michael Rea, also a professor of philosophy at the same university.
In the Introduction to this work, the editors give a definition of what they consider philosophical theology to be: “philosophical theology (as we understand it) is aimed primarily at theoretical understanding of the nature and attributes of God, and God’s relationship to the world and things in the world” (p. 1).
With the publication of Alasdair Maclntyre and Anthony Flew’s New Essays in Philosophical Theology in 1955, there was a great revival of interest in the philosophy of religion in general and, in its wake, in philosophical theology in particular, especially in the latter half of the twentieth century. The topics presented in the book were like the agenda for subsequent work in philosophy of religion for the next two or three decades, such as the meaningfulness of religious discourse and questions about the rationality of religious belief.
This present work, however, covers a new focus of attention apart from those concerning the nature, rationality, and meaningfulness of theistic belief. In the last twenty years, as the editors remark, “a great deal of attention has been devoted recently to philosophical problems arising out of the Christian doctrines of the Trinity, the Incarnation, and the Atonement; there has been an explosion of work on questions about the nature of divine providence and its implications for human freedom; and a fair bit of recent work has also been done on questions about the metaphysical possibility of the resurrection of the dead” (p. 4). At the same time, the authors note that there is a very small literature on the topic of divine revelation and the inspiration of Scripture, only a handful of works on the topics of prayer, original sin, and the nature of heaven and hell, and virtually nothing on the Christian doctrine of the Eucharist from a philosophical standpoint.
The book is divided into five parts covering five general topics:

I. Theological Prolegomena
II. Divine Attributes
III. God and Creation
IV. Topics in Christian Philosophical Theology
V. Non-Christian Philosophical Theology

Embora não façam parte do dogma, as revelações privadas são muito relevantes para os ensinamentos e para a própria história da Igreja Católica, pois através delas nasceram algumas das mais importantes devoções populares. Além disso, vários eventos históricos, como a fundação de muitas ordens religiosas, tiveram em sua raiz algum tipo de manifestação sobrenatural que as chancelasse. O presente estudo pretende demonstrar que a profecia não se encerrou com a mensagem contida no Novo Testamento e procura oferecer algumas diretrizes que permitam excluir da pecha de milenarismo determinadas revelações privadas e congêneres. Para tanto, fundamentar-se-á em documentos emanados pela Santa Sé, na Tradição e na opinião de teólogos abalizados. Palavras-chave: milenarismo, revelações privadas, profetismo, Reino de Maria. /// While not a part of dogma, private revelations are relevant for the teaching of the Catholic Church and her very history, for through them arose some of the most important popular devotions. Moreover, several historical events, such as the founding of many religious orders, are rooted in some type of supernatural manifestation that authenticated them. This study undertakes to demonstrate that prophecy did not come to an end with the message of the New Testament and seeks to offer some guidelines that allow certain private revelations and their like to be excluded from the error of millenarianism. To this end, it will be based on documents of the Holy See, on Tradition and on the opinion of distinguished theologians.

Özet Bu makale Protestan düşüncenin ve ilahiyatının şekillenmesinde büyük etkisi olan John Calvin'in vahiy anlayışını ele almaktadır. Onun vahiyden ne anladığı incelenmekte, vahiy anlayışı Kitab-ı Mukaddes hakkındaki düşünceleri ile bağlantılı olarak ortaya konmaktadır. Calvin için özellikle önem arzeden vahyin bilgiye dönük yönü vurgulanmaktadır. Vahiy anlayışı değerlendirilerek günümüz vahiy görüşü bağlamındaki yeri gösterilmeye çalışılmaktadır.
Abstract This paper studies John Calvin's understanding of revelation, which has had a great impact on the shaping of the Prostestant thought. What he defines as revelation is studied in the context of his ideas about the Holy Bible. Revelation as a means of knowledge, a topic which particularly constitutes importance for Calvin, is emphasized. Calvin's understanding of revelation is evaluated and its place in the context of today's understanding of revelation will be tried to be determined.

During the last decade or two, there has been only a small number of theological texts published in the Czech milieu dealing explicitly with the notion of Christian revelation. Therefore, this text aims to stimulate the domestic debate on revelation and suggest a few basic thoughts indicating some contemporary possibilities of thinking about this theme. In general, revelation is approached from the perspective of fundamental theology. The first part briefly summarizes the vast spectrum of theological attitudes towards revelation developed in the 20th century. In this quick tour, the late Cardinal Dulles is our guide. The second part elaborates on revelation as a symbolic mediation and symbolic resonance. These principles introduce the third and the last part of this study suggesting a theological turn in theology, which must be the turn towards fundamental theology and consequently also towards revelation.

The Biblical definition of "faith" is analyzed, where it is found that there is quite surprising confusion among both Christians and atheists as to what faith is, in Biblical terms. It will be claimed that Biblical faith is a sort of constant communion with Christ (in direct awareness). With this definition it is further found that faith "information" is not scientific, logical, or mathematical information, but rather is only a sort of supernatural "information", or intimacy, directly implanted into a human mind and heart by God: faith is a third type of information available to a human, and different from the other two types of information that humans usually entertained (reason and sense information). Since atheists (and Christians) typically describe Christianity in terms of reason or empirical information, they therefore misrepresent what Christianity actually is: transcendent of reason and empirical information.
This article later became a chapter in my recent book, God-Faith: Discovering the Pure Logic Built into the Fabric of Reality.

the Gnostic Christian monks of AD 70-170 wrote a number of books concerned with the revelation of this or that person or idea featured within the book of Revelations.  There even appears to be corresponding themes of each chapter of the book of Revelations, that these books apparently follow. 

Here is the first book that follows the Apocalypse of John,
the apocalypse (or revelation) of Adam,

(Adam was related to John the Baptist, Johnathan, Saul, Joseph, etc, who was the Egyptian Roman Apollo, and also the house of Titus, that both Pope Clement and Josephus the historian are from, and actor Robert Lowe, etc)

Studies of divine revelation in the Old Testament rightly focus on Israel’s encounter with God at Mount Sinai recorded in Exodus 19-24 (and interpreted in Deuteronomy 4). But theologians often neglect the earlier expressions of divine self-disclosure, which hold potential to enrich our understanding of this essential Christian doctrine. This paper investigates the ancestral narratives of Genesis (especially Gen 12:7 and 17:1) and the appearance of Yhwh to Moses at the burning bush (Exod 3-4), in order to gain a more complete perception of divine revelation in the Pentateuch, which then offers contributions to Christian theologizing about the doctrine of revelation generally.

This paper will look at the role of revelation in humanity coming to know God.  This will be an examination of general revelation in nature and special revelation provided in the Bible.  There will also be an examination of the role of general revelation in bringing humanity to a complete understanding of God.

In light of the selected theme of the forthcoming meeting of the society, this paper examines one central element of the kingdom, that is, revelation. The paper shall explore general and special revelation through the traditional philosophical delineations of the principia cognoscendi (the term that Aristotle used to denote the primary source, ground, or cause of all knowledge). As such, by using the substructure of the principia, the paper shall argue that both the general sciences (general revelation) and theology (special revelation) include external and internal dimensions. In other words, they each include (1) an external or objective reality to be known and (2) the internal or subjective ability to know it. The paper shall accomplish this argument, first, by surveying the external and internal principia cognoscendi of the general sciences, and, second, by exploring the corresponding principia of theology. The paper shall then summarize the principia cognoscendi of science and theology and parallel them to general revelation and special revelation, respectively. It shall finally conclude by discussing the unity of revelation through the principium essendi (triune God), who likewise holds the two principia cognoscendi together in his one organic act of revelation. In the course of argument, the paper will appropriate resources from Michael Polanyi, Esther Meek, John Macquarrie, Alvin Plantinga, and Reformed theology/philosophy.

A Dei Verbum dogmatikai konstitúció sok szempontból mérföldkő az egyház kinyilatkoztatásról, közelebbről a Szentírásról szóló tanításában. A dokumentum tükrözi az előző évtizedek biblikus megújulást, és kiemeli a Szentírás központi helyét a teológiában, a liturgiában és a lelki életben. Szakít a korábbi egyházi megnyilatkozásokra jellemző polémikus-apologetikus stílussal, és nagyobb bizalommal tekint a bibliakutatás eredményeire. A kinyilatkoztatás új, üdvtörténeti megközelítését képviseli, és nem korlátozza a kinyilatkoztatást az értelem számára hozzáférhetetlen hittételek kijelentésére. A Szentírás és szent hagyomány viszonyának értelmezésében nem képviseli a két forrás elméletet. A sugalmazás értelmezésében sokkal nagyobb figyelmet szentel a szerzők szerepének, a kifejezésmódok történeti-kulturális kontextusának és műfajának.
E tanulmány a DV álláspontját tárgyalja a Szentírásról, néhány kulcskérdés kapcsán: a kinyilatkoztatás fogalmának újraértelmezése, a sugalmazás és a biblia tekintélye, a Szentírás és a tradíció viszonya, illetve a biblia értelmezésének elvei.

The history of ancient Israelite views of divine revelation developed in two phases: a first phase of the prophetic revelation – that of “experienced revelation” – eventually gave way to a second phase of Mosaic or “invented revelation”. In their oracles, the prophets of (northern) Israel frequently refer to the election and exodus traditions, whereas the prophets of (southern) Judah prefer references to Mount Zion. In post-monarchical times, early-Jewish intellectuals devised a fictional account of a major revelatory event that (allegedly) happened in the distant past: the revelation of Moses at Mount Horeb or Sinai. In this case, we also have two versions, echoing northern and southern notions. The northern tradition, Deuteronomic in nature, has Moses receive the Decalogue on Mount Horeb, and Yahweh concludes a covenant with his people; the result is book religion. The southern tradition, by contrast, priestly in nature, has Moses receive many ritual rules, including the blueprint of the sacred tent, thus establishing a religion with a focus on priestly ritual. The post-exilic fictional accounts of the Mosaic revelation echo and inherit the prestige of the prophetic word of God. Historically speaking, there was never a divine revelation to Moses; instead, we may speak of a revelation that was invented to provide post-monarchic Israel with a new (but allegedly ancient) foundation.

At the start of Plato's 'Minos' an anonymous comrade argues that the variability of law according to time and place undermines the claim that it conveys moral truth. But by the end he has accepted Minos as the greatest of lawgivers because of his education by Zeus. How does he manage to slide so quickly from the moral laxity of conventionalism to the moral absolutism of divine revelation? Guided by this question, the author considers how the two divergent parts of the 'Minos' form one whole, and so what Plato suggests is the common basis to conventionalism and piety. Plato's 'Minos' thus ends up having an unexpectedly close relationship to his 'Euthyphro'.

Leadership in the biblical context is sounding a new trumpet in a world of confusion where the concept of “all about us” feeling, personality and practice has invaded as well the secular world as the church, deteriorating the spiritual and moral qualities that the Scriptures have freely offered humankind. This paper explores the leadership model of a biblical character who has endeavored to lead Judah with the spirit of the fear of God, and provides a thorough analysis of the leadership styles, strength and weakness of a biblical hero. King Jehoshaphat is presented as the model of transformational, restoration, as well as victorious leader. Jehoshaphat’s count reveals that abiding in God by doing His will and shunning evil is a source of divine blessing, wealth and power. Power here is that of God who operates through His people. King Jehoshaphat sends teachers all over the land of Judah to recycle the people’s knowledge and turn them back to the God of their fathers, and subsequently, experiences extraordinary victory at a war that he did not have to fight. However, Jehoshaphat ended his reign displeasing God and bore the consequences from sustaining wrong alliances.

As duas grandes guerras são de certo modo um ponto de inflexão para determinados modelos de teologia que até então se faziam presentes não só nas comunidades eclesiásticas, mas também na esfera pública. O poeta israelense Yehuda Amichai dizia, por exemplo, fazendo eco a Adorno, que não há mais teologia depois de Auschwitz. E o próprio Hans Jonas, num ensaio recentemente traduzido, propõe, como explicação para o Holocausto e outras atrocidades, um deus que compartilha da fragilidade e limitações próprias dos entes sencientes e livres de um mundo em processo. Assim, o suposto silêncio de Deus perante as atrocidades conduziu à sofisticada teoria filosófica da ocultação divina de J. L. Schellenberg, que se remete ao desespero humano frente à ausência do conforto divino e à ambiguidade da própria existência divina. Para muitos é inconcebível a realidade de que Deus se comunica ainda hoje. Herman Bavinck, ainda que tenha conciliado com êxito a firmeza da ortodoxia cristã com as demandas cada vez mais cambiantes da modernidade, não se deparou com esses questionamentos que marcam nossa era; no entanto, oferece-nos em sua obra "A Filosofia da Revelação" um esboço do que seriam as ciências se conduzidas pelo impulso e espírito do autodesvelamento divino.

In light of the selected theme of the upcoming meeting of the society, this paper examines the Apostle Paul’s understanding of one central element of the kingdom, that is, revelation. By tracing some of Paul’s pertinent arguments throughout his epistles, the paper asserts that, according to Paul, the idea of revelation contains both external and internal dimensions. In other words, revelation may refer to realities that occur (1) objectively to the human person in the form of a disclosure of information (the external Word of Scripture) and (2) subjectively to the human person in the form of an unveiling of perception (the internal Spirit of illumination). This thesis will be attained organically: first, by introducing Paul’s broader understanding of revelation in the natural world and human conscience; next, by explaining the relationship between revelation as the Holy Scripture (external word) and as the Holy Spirit (internal illumination); and finally, by explicitly detailing his understanding of the external and internal dimensions. At the end of the day, the paper suggests that both dimensions of revelation, Word and Spirit, ought to be held closely together. The former is necessary to have a saving knowledge of the gospel, and the latter is necessary to open our minds to perceive this saving knowledge in a personal manner.

The Holy Spirit worked in the revelation-inspiration process in the experience of biblical writers and in that of Ellen White. Her concept of the dynamic influence of the Holy Spirit in the inspiration process does not conflict with the notion of the prophet’s freedom of choice.

The incarnation of Jesus Christ is truly the greatest message that God could give. The message was not given through any medium but it was communicated through His only begotten Son. The messenger is the message Himself! The act of revelation of God the Father through Jesus Christ is the summit and the culmination of the revelation of God to man.
Through many years, the Father has disclosed Himself to man through the patriarchs, prophets and kings. He spoke in many different ways, with message of love to His chosen people Israel. Unfortunately, the people of Israel would not heed His voice, repeatedly rejecting the covenant they made to the God whom they took for granted.
But when God removed the veil and ultimately revealed Himself through Christ, his love was preserved through the sacraments. Pope Leo the Great stated, “What was visible in Christ is made present in the sacrament.” The sacrament made present the life of Christ in whom the revelation of God in its totality is present. Nevertheless, we still cannot grasp the fullness of the mystery of Christ for we are only finite beings. With this, we will explore why Jesus, the summit and the fullness of divine revelation, is the sacrament of the Father.

The starting question was: What is the historical and theological concept that is covered by the term Scripture? The answer I tried to develop: In accordance with early Jewish tradition (which is reflected also in the writings that later formed the New Testament), Scripture designates the written form of what was finally regarded by a community as a revelation of God with an ongoing meaning. In this sense Scripture is the written deposit of revelation.

La doctrina de la inspiración ha sido fuente de innumerables investigaciones y debates dentro del cristianismo. La teología adventista no se ha visto exenta de estas discusiones, especialmente debido a que, al reconocer a una profeta dentro de sus filas, ha podido observar como la inspiración funciona en tiempo real. La presente investigación abordará la historia del desarrollo de la doctrina de la inspiración/revelación en los últimos cincuenta años de la denominación. Se presupondrá que el fenómeno de la inspiración bíblica y el de los escritos de Elena G. de White se corresponde en cada aspecto, excluyendo solo la canonicidad. A lo largo de la investigación se seguirá la modalidad de bibliografía anotada, prestando especial atención a aquellas obras que hayan marcado puntos de inflexión o hayan presentado aportes fundamentales a la teología adventista. Se concluirá definiendo el status quaestionis del debate acerca de la naturaleza de la inspiración y revelación en la teología adventista. Se incluirá también los principales desafíos a futuro y recomendaciones para que futuras investigaciones amplíen los horizontes teológicos en este tópico.

La comprensión del concepto de "teología natural" , a lo largo de su multisecular historia, ha sufrido variaciones sustanciales que afectan, sobre todo, a la importante cuestión del denominado "conocimiento natural de Dios" y su correspondiente de acceso del ser humano a la divina Revelación". Tras largos siglos en que la theologia naturalis no era sino filosofía, el concepto —que no la expresión— adquirió su justo significado en la admirable síntesis de santo Tomás de Aquino como conocimiento de Dios fruto de una reflexión en que está presente la divina Revelación principalmente como fundamento de la misma, aunque pueda no aparecer en ella como dato. Analizamos en estas páginas cómo el proceso desencadenado con la reivindicación nominalista a partir de la decadencia de la Escolástica, con Guillermo de Ockham como paladín, se prolonga hasta el siglo XX influenciando de modo decisivo la verdadera comprensión de la teología natural. The understanding of the concept of "natural theology" over the course of its centuries old history has undergone substantial variations, affecting, mainly, the important issue of the so called "natural knowledge of God" and its corresponding "access of the human being to divine Revelation." After long centuries, in which theologia naturalis was nothing more than philosophy, the concept—but not the expression—acquired its rightful meaning in the admirable synthesis of St. Thomas Aquinas as the knowledge of God fruit of reflection in which Divine Revelation is present principally as the foundation of the same, even though it may not appear in it as data. In these pages, we will analyse how the process triggered by the nominalist claim since the decline of Scholasticism, with William of Ockham as champion, lived on to the twentieth century, decisively influencing the true understanding of natural theology.

Prix Renaudot 2019, La panthère des neiges est paru dans la collection Blanche de Gallimard.
"Simple en apparence, majestueux dans sa poétique de l’incommunicable, c’est un livre blanc sur l’usure et la souillure du monde, un requiem pour la beauté. Et un rendez-vous d’amour.
L’aventure se déroule en trois strates : L’approche. Le parvis. L’apparition.
Intronisé grand voyant, Tesson affûte notre lucidité sur l’état du monde visible et ouvre notre œil sur la présence pure, celle qui miroite dans chaque être vivant, éclat du vitrail originel."

The article looks at the influences on Gregory of Nyssa's apophatic theology, and shows how the polemics with the neo-Arian Eunomius and later also with Origen influenced his notions of God's infinity and the infinity of human spiritual progress. It focuses on the relationship between revelation in words and in silence, between participatory knowledge of God and participatory unknowing of God, the kind of darkness that, according to Gregory leads towards restoration, and thus carries on the graced human journey of deification.

Kant makes two points clear about his stance on divine revelation. First, one must never deny the possibility of divine revelation. Yet, Kant makes equally clear that were such revelation to occur, it could never be recognized as such. These two points reflect Kant’s dogmatic agnosticism: He is insistent that we never discount the possibility of divine revelation, but he is equally insistent that we can’t know whether such revelation has occurred. In this paper, I engage Kant’s assessment of divine revelation. My engagement consists of two parts. The first part simply examines the question Why? Why is Kant convinced that revelation cannot be rejected as impossible and yet cannot be recognized if it occurs? The second part of this paper looks at whether the view of revelation Kant critiques is true of every “revealed religion,” to use Kant’s term. Exploring every view of revelation in the history of religion is well beyond the confines of this paper. I will thus focus on divine revelation as understood in early Christianity by the Eastern Church fathers. From this investigation, I arrive at two conclusions. First, revelation as understood by Kant is so different from that of the-se early Christian writers that his arguments are irrelevant to their view. My second, far more provocative conclusion is this. Kant evidently wants to leave open the ontic window to the possibility of revelation, while shutting the epistemic window to its recognition. Yet, if revelation is what these Eastern Christians describe, then this cannot be done. By leaving open the ontic window, Kant must leave open the epistemic window as well.

NOTE: The attached PDF is of the author MS, not the book proofs. However, the author has formatted the MS to ensure that its pagination coincides with the supplied proofs of the published version. The published essay appears in Kant and the Question of Theology, eds. Chris L. Firestone, Nathan A. Jacobs, and James Joiner (Cambridge University Press, 2018).

Contrariamente a lo que podría parecer, en la reflexión filosófica y teológica actual se encuentran aún ejemplos vivos de tendencias fuertemente influenciadas por un característico extrinsecismo de raíz nominalista que pretende presentar como normal una verdadera separación material bajo las apariencias de una simple distinción formal entre la razón y la fe en el conocimiento natural de Dios. Los reduccionismos en este ámbito resultan especialmente claros al analizar el concepto de «præambula fidei». Existen dos corrientes principales por lo que respecta a la comprensión de este concepto en el acto de fe: una pretende ver en él una instancia autosuficiente o autorreferencial en relación a la fe, una causa extrínseca al acto de fe; la otra comprende que sólo puede tratarse de una «condición de posibilidad» para el acto de fe, como el terreno lo es en relación a la germinación de la semilla en la parábola del sembrador.

When reading through certain areas of Kierkegaard’s writings, there is room to misinterpret his vision of Christianity as being grounded solely in a person’s subjective commitment to her own idea of what Christianity is. In large part, this has contributed to the perception of Kierkegaard as an existentialist who disregards the objective reality of Christianity. In this essay, I contend that Kierkegaard understands the Christian faith as being grounded in a human response to the (mind-independent) reality of the living God who personally involves himself with persons, in history, and does so over against independent or predetermined human ideas of God. To do so, I begin with a close reading of Concluding Unscientific Postscript to Philosophical Fragments, in which I focus on the ways that Kierkegaard’s pseudonym, Johannes Climacus, distinguishes Christianity from immanent forms of religiousness. Following a detailed exposition of Climacus’ argument, I then consider, albeit very briefly, two ways in which Kierkegaard employed this position in his own authorship, looking specifically at his understanding of sin-consciousness and repentance.

Первая монография Анны Резниченко посвящена реконструкции и анализу историко-философского
процесса в России и Русском Зарубежье; преимущественно
в период первой половины ХХ столетия.
Среди героев книги — свящ. П. А. Флоренский и С. Н. Булгаков, Вл. Соловьёв и прот. Г. В. Флоровский,
А. С. Глинка-Волжский и П. П. Перцов, С. Л. Франк и С.Н. Дурылин, и многие другие. Их концепции рассматриваются
с точки зрения того внутреннего единства формирования
и последующего бытия в культуре, которое автор
предлагает, вслед за А. Ф. Лосевым, назвать «судьбой
имени».
Онтологический статус имени, как показано в книге,
таков, что позволяет определить не только непосредственный смысл и контексты формирования
слова, но и судьбу философа, имеющего мужество его
произнести.
Для специалистов в области философии в России,
широкого круга читателей, интересующихся историей
русской мысли.

In the theological task of seeking to understand God theologians look to both general and special revelation.  This paper will examine the intertwining role of both general and special revelation in understanding God’s work in the world and His self-revelation.  This intertwining and sense of dependence on both general and special revelation in seeking to know God can be seen in what Sir Thomas Browne called “the two Books whence I collect my Divinity” (McGrath, 2011, p. 98).