Revelation

This Page is better understood in readings of Pages for this date in previous volumes that address the knotty problem of biblical meaning and interpretation in the light of human experience.  The uniqueness of Scripture from other literature requires adjustment from standard preferences for literature because Scripture is addressing the issues of two very different contexts, one human and one divine.  The chasm between the two is so great that Scripture admits to mystery for mankind.  If a person is unwilling to exercise faith in God that covers the ultimate mystery that person is limited to humanism.  Humanism also has its mystery envelope, but it is assumed that science will attack that mystery to some solutions that will improve the human situation.  The mystery of God contains the hope of immortal life in another environment.  The mystery of humanism is the hope for the extension of life in the present environment.  God’s mystery includes truth beyond the bounds of nature to be managed in faith and revelation. Humanism believes that useful truth is found within the bounds of nature, and the search is made within verifiable confines.  In nature truth becomes moot for the individual at death.  In Christian faith, death becomes a transition to another truth context.  Seeking truth becomes vital to both the humanist and the theist, but the methods and unraveling of truth are differentiated.  Both approaches are operative at the same time.

In the closing verses of the Bible, the Apostle John sums up the circumstances of earth and heaven.  He acknowledges that earth has experienced sorrow, pain and tears in its context, and that pattern will end. He also acknowledges that there are two major summaries of life which, for succinct reference we term to be naturalistic, and the other theistic.  They exist together and should tolerate each other. (Revelation 22:11)  His ability to manage the denouement is to be just.  No one will perceive it to be unfair.  The wrangling of men and women on earth will be resolved and, in the assumption of the Apostle John, what will be, will be. The present solution for earth is to make it possible for the individual person to settle on faith or unfaith, on righteousness or unrighteousness, on whatever God tolerates for each person.  God will treat the individual with no regard for the nationality, gender, race, or whatever with forgiveness for violation of the nature of God provided for those who desired the redemptive plan of God to replace earth’s transient nature.  The high point of that redemptive plan is made effective for persons of faith in the atonement of Christ.