The Hebrew-Christian view of divine revelation is unmistakably clear. It allows us to see that in unbreakable harmony God has revealed himself in history, in word, and in deed: in the history of man’s fall and prodigality, in the history of uprising and rebellion. He deals most revealingly where sin reaches its highpoint, namely, in the cross of Christ. In the cross of Christ lies concentrated the great mystery of the revelation of God. In this cross we see on the one side the end of the ways of man in deep darkness and the extremities of his estrangement, but on the other side the definitive and new beginning of the ways of God. Here is the salvation of God unveiled; when the wisdom of the wise is revealed as coming to nothing: “Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?”
Now the mystery of divine revelation is made manifest: “Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.”
Now it would be a radical and hopeless mistake if men were to take this to mean that God is in the larger things of life, that he is there when men are strong and brave. No, he is there where the “foolishness” and the “weakness” of the Cross is accepted for salvation. If God has dealt definitively in the Cross and in the Resurrection of his beloved Son, then henceforth the vision of Mary, the mother of the Lord becomes reality: “He hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty away” (Luke 1:51–53).
That is the law of the continuance of history in the last ...1
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