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#14. The Constitution of Man, and the Possibility of Revelation.
pp. 87 - 91
In previous studies we have referred to the fact that the creation of man in the divine
Image was vitally connected with the making known to him of truths pertaining to the
unseen spiritual world. This matter is of such importance, and its bearing upon the value
of inspired Scripture so vital to our understanding, that we make no apology for giving it
further consideration.
An important point in this connection is well expressed by Bishop Browne as follows:
"We are to lay it down as a sure and undeniable truth, which holds universally, that we
have not the least perception or idea of things immaterial, of purely spiritual beings, or of
God in particular, as they are in their own nature."
The reader can easily test the accuracy of this statement for himself. Apart from
imagery borrowed from his own experiences, let him endeavour to construct a mental
conception of "spirit". Something invisible, inaudible, intangible: something not
conditioned by space and time, and uninfluenced by natural forces. Under such
conditions, he will find himself completely baffled. Every conception that he forms of
pure spirit, will be invested by him with attributes that belong to the world of time, sense
and space.
A man born blind can have no true conception of "light". We may tell him that light
is derived from the "Sun", but he will have little idea of what the "Sun" is, apart from its
name and the fact of its existence. We may tell him that light is coeval with the Sun, that
it is distinct from the Sun and yet inseparable from it. We may also tell him that this
light diffuses itself over illimitable expanses, and that upon it depends the life of all
creatures on the earth. The man born blind will have some idea of what light is, but his
conception will not be comparable with what it would have been if his eyes had been
opened. So it is with the revelation concerning "God" that is given to us in Scripture. All
men by their very nature, are born blind so far as spiritual things are concerned. All that
has been said above concerning "light" has also been said concerning "Christ", and
theological arguments concerning the Person of Christ must appear as pitiable to the
onlooking angels and principalities, as would the arguments that one blind man might put
forward to another concerning the nature of light.
It would seem that God has two possible ways of revealing Himself to man:
(1)
He must raise man up to a higher level, so that he shall be able to comprehend the
true nature of the non-material world, or
(2)
He Himself must condescend to man's lowly estate, must come down to the level
of his understanding, use terms with which he is acquainted, and ultimately, if the
revelation is to be complete, come among men as a Man Himself.