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Richard Swinburne on Understanding Revelation

"Authority of Scripture, Tradition, and the Church", in The Oxford Handbook of Philosophical Theology, Thomas P. Flint and Michael Rea, eds. (Oxford University Press: 2009), p. 11.

Christianity, Islam, and Judaism all claim that God has given humans a revelation. Divine revelation may be either of God, or by God of propositional truth. Traditionally Christianity has claimed that the Christian revelation has involved both of these. God revealed himself in his acts in history; for example in the miracles by which he preserved the people of ancient Israel, and above all by becoming incarnate (that is human) as Jesus Christ, who was crucified and rose from the dead. And God also revealed to us propositional truths by the teaching of Jesus and his church. Some modern theologians have denied that Christianity involves any propositional revelation, but there can be little doubt that from the second century (and in my view from the first century) until the eighteenth century, Christians and non-Christians were virtually unanimous in supposing that it claimed to have such a revelation, and so it is worthwhile investigating its traditional claim. It is in any case very hard to see how it would be of great use to us for God to reveal himself in history (e.g. in the Exodus, or in the life, death, and resurrection of Jesus) unless we could understand the cosmic significance of what happened — e.g. that Jesus was God incarnate and that his life and death constituted an atonement for our sins. And how are we to know that unless with the history God provides its interpretation?