- The history of Christianity
The revelatory character of God
The God of the Bible is the God who presses toward revelation. The creation of the world is viewed as an expression of Godâs will toward self-revelation, for even the pagans âknew God.â In Paulâs so-called Areopagus speech in Athens, he said of God: âYet he is not far from each one of us, for âin him we live and move and have our being,ââ in allusion to the words of the pagan writer Aratus: âFor we are indeed his offspringâ (Acts 17:27â28). This was the beginning of a knowledge of God that has manifested itself under the catchphrase of the ânatural revelationâ of God or Godâs revelation in the âbook of nature.â It has survived as one strand of theory throughout much of Christian history.
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The self-revelation of God presupposes, however, a basic biblical understanding of the existing relationship between God and human beings. It cannot be separated from the view that God created humans according to the divine image and that in Jesus Christ, who âreflects the glory of God and bears the very stamp of his natureâ (Hebrews 1:3), the heavenly man has appeared among humans as the âlast Adam.â The inner connection between the ânaturalâ and the biblical revelation takes place through the view of Christ as the divine Logos become human.
Hellenistic thinkers had already been attracted by the emphasis in later Judaism on monotheism and transcendence. This tendency was sketched out earlier in Plato and later Stoicism, but it came to its mature development in Neoplatonism in the 3rd century ce. In the 1st century Philo of Alexandria interpreted the Hebrew Bibleâs concept of God in terms of the Logos idea of Greek philosophy, but this Hellenization led to a tension that was to dominate the entire further history of Christian piety, as well as the Western history of ideas. The Greeks traced the idea of God to a âfirst causeâ that stood behind all other causes and effects. Theologians under their influence used this understanding to contribute to a doctrine of God as âfirst causeâ in Christian theology.