Introduction
Understanding divine revelation remains a process of intellectually understanding the temporal world, the spiritual through the revelation of God knowledge as a single activity that includes divine revelation. Samuelson (2002) describes revelation never ending as comparable to the eternity of creation and its process affects humanity with a sense of loving duty to one the other through an intentional duty to God.
Further, according to Samuelson (2002), “This single reality also defines the human, and defines the human in such a way that to be human is to be becoming divine (p. 143).” The following scholastic endeavor provides discourse about the findings in exploring literature on this particular philosophical approach to understanding the relationship of the human experience to God. This includes perspectives drawing on philosophical and psychological aspects.
Philosophical
The literature offers perspectives on divine revelation as it relates to philosophy. Accepting how philosophy remains the search for understanding of transcendental aspects of the living material aspects of the world. In this process, according to Haberman and Steinmein (1990) “the naïve mind tries to grasp” an understanding (p. 189).” Therefore, in seeking understanding of how divine revelation philosophically affects humanity relating it to the process of philosophy used for instructing this concept there may emerge difficulty in telling how myth, philosophy, and divine revelation ends and begins.
Philosophically relating to an understanding of divine revelation therefore connects with natural religion whether Eastern or Western. Consequently, at the root of divine revelation having philosophical underpinnings the connection of it to artistic expression in verse and in natural religion offers a step closer to discovering a clearer understanding (Haberman & Steinheim, 1990).
Psychological
Connecting to the Jewish religious ethics, as described by Samuels (2002), “ the perspective of psychology (Therefore, provides) are the judgments that humans as a species are distinct, what defines the human is rational knowledge, and knowledge is a prime example of revelation (p. 143).” Within this psychological context, what emerges connects to assumptions about the human experience having doubts in understanding where the divine relates to scientific aspects of understanding humanity. Psychologically and philosophically connects with religion in this quest for understanding divine revelation (Samuels, 2002).
Fundamental Western religious precepts of divine revelation align to the Jewish philosophical interpretation. Samuels (2002) further describes this as the root of creating doubts from a Western Christian and a Jewish perspective. This connect to the position of modern psychology attempting to scientifically provide the explanation of the concept of divine revelation with humans as the recipients of this process of knowledge about self, the relation of self to the world, and how these derive from a divine source where all knowledge flows.
Within the ideology of Jewish (as a religion) ethics, divine revelation therefore is the sole experience of humanity psychologically and philosophically because of its position as natural and distinct species among all of those existing. Within this distinction, as described by Samuels (2002), rationality remains the most distinguishing characteristic of human beings.
Further, this ability provides the foundation for obtaining a proper understanding of the purpose of divine revelation according to God’s Plan and the ethical underpinnings of this concept. Therefore, this results in “proper understanding of ethics on the foundation of this conception of the human” experiencing divine revelation (Samuelson, 2002, p. 143).”
The word of God opens human willingness to the resolve of another person not his/her own but God’s will expressed through him or her. In this manner, a person overcomes his or her seclusion through the self-exposure to divine revelation. At the same time within this act, the other person experiences this disclosure as a mutual openness to God’s divine love creating the revelation of this love. Again, as reflected in the songs of David in the Psalms is this divine revelation of the love of God, this divine love reveals through humans creating a specific understanding of divine revelation (Samuelson, 2002).
Discussion/Conclusion
Having a spiritual relationship with the divine does not require belonging to any religion because the divine love of God revealed through humans open to this gift is something personally experienced. Intellectually and academically pursuing a better understanding of this subjectively using the rational abilities of the human experience therefore, provides a framework for assessing the information in this discourse adding to the personal relationship between self and the divine.
In doing so, the process of acquiring knowledge about the role of humanity according to the purpose of God moves beyond the psychological and the philosophical into a higher plane of self-revelation as part of the divine. In doing so, from a personal perspective, the outcome adds to the ongoing process of divine revelation as expressed in this subjective experience as a human being open to the will of God’s love and allowing sharing this with another or others. In doing so, this continues the eternal function of the divine revelation according to God’s purpose. Humans exist, gain understanding, and choose to allow this divine revelation of the eternal love of God as the main purpose for the existence of this specific species created by God.
References
Firth, F. J. (1912). The Acts of the Apostles, the Epistles and the Revelation of St. John, The Divine: A Comparison of the Text as it is Given in the Protestant and Roman Catholic Bible Versions in the English Language, in Use in America. New York: Fleming H. Revell Company.
Haberman, J. O., & Steinheim, S. L. (1990). Philosopher of Revelation: The Life and Thought of S. L. Steinheim. Philadelphia: Jewish Publication Society.
Samuelson, N. M. (2002). Revelation and the God of Israel. Cambridge, England: Cambridge University Press.
