The subject of God’s General Revelation has in our day aroused agitated and even violent discussions, and the time when Reformed theology could take the distinction between general and special revelation for granted appears to be gone forever, says Professor Berkouwer. Does the distinction between general and special revelation, he asks, do justice to the unique and “once-for-all” character of redemptive revelation in Jesus Christ? Does the confession of a general or universal revelation owe its existence to a flight, perhaps unconscious, from the sufficiency and absoluteness of the revelation in Christ? And, as many hold, is Christ to be regarded as but a special illustration of the general revelation of God in the world, a revelation richer and broader than that revelation in Christ? These decisive questions, involving as they do the claims of natural theology and the radical character of the history of religion since the nineteenth century, are given here a trenchant and detailed analysis. The thoroughness with which Professor Berkouwer brings up-to-date the history of discussions affecting this important subject, distinguishing so comprehensively the various interpretations at issue, gives this book a special value to all students of theology.
“This revelation in Jesus Christ is the revelation of reconciliation. God through his Son comes to us in grace and reconciliation. Therefore it is a radical error to think that God can also be known by us through another way, a way outside of this revelation.” (Page 26)
“But the discussion of general revelation has still another aspect. The question has been asked whether the doctrine of a general revelation does not irresistibly lead to what is called a natural theology.” (Page 14)
“It is obvious that the road from special to a more general, universal revelation is being followed, and in this we can see that men take offense at the fact that God has revealed himself in Christ and that no one comes to the Father except through Him.” (Page 13)
“Karl Barth especially has launched a heavy offensive against natural theology and has also attacked the distinction between general and special revelation.” (Page 15)
“what Rome means by natural theology: a natural knowledge or theology derived from the created things by means of reason.” (Page 64)