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What Christianity (and, confining itself to the Old Testament, Judaism) refer to as the story of salvation is a particular stream of history that was interpreted by prophets and apostles in the light of a profound and consistent ethical monotheism.
They saw God at work around them in events that accordingly possessed revelatory significance.
That God is at work in a certain situation, which accordingly serves a revelatory purpose, is always a judgment of religious faith.
The part played by faith is thus integral to the total event of revelation, if we use "revelation" to refer to the completed communication that occurs when God's approach has met with a human response.
Accordingly, in the words of the Catholic Encyclopedia, "Revelation may be defined as the communication of some truth by God to a rational creature through means which are beyond the ordinary course of nature" (Vol. A particular conception of the nature of revelation involves a particular conception of the nature of faith, as man's response to revelation; of the Bible and its inspiration, as a medium of revelation; and of the character of theological thinking, as thought that proceeds on the basis of revelation. Indeed, throughout considerable periods of Christian thought the Scriptures have been called the Word of God and have been virtually identified with revelation.
When revelation is conceived as the divine disclosure of religious truths, faith is necessarily understood as the obedient believing of these truths. The Bible is accordingly thought of as being ultimately of divine authorship; it has been written by human beings, but in the writing of it, their minds were directed by the Holy Spirit.
The publicly observable series of events forming its basis belongs to secular world history and is capable of a variety of political, economic, psychological, and other analyses besides that of theistic faith.These conceptions of faith, the Bible, and theology are linked together by the propositional character of revelation, with which they are all concerned.The revelation that is imparted by God, believed by men, published in the holy Scriptures, and systematized in the church's dogmas is a body of theological knowledge.This propositional conception of revelation began to form soon after the end of the New Testament period; reached its fullest development in medieval scholastic thought; was largely abandoned by the first Reformers in the sixteenth century, particularly Martin Luther, but became reestablished in the Protestant scholasticism of the seventeenth and eighteenth centuries; began to be questioned in the later nineteenth century; and was finally set aside by considerable sections of Protestant thought in the twentieth century.The fundamental premise of the propositional view has no place in the nonpropositional conception of revelation that was widely adopted by Christian theologians in the twentieth century.