The Source of All Truth

reality

“What is truth?” – Pontius Pilate

“I am the way, and the truth, and the life.” – Jesus Christ

In a discussion over coffee about the compatibility or non-compatibility of Freudian theories of psychoanalysis with Christian belief, a pastor once told me that “All truth is God’s truth.” I have since heard that sentiment expressed by many others. While that statement can indeed only be true, something about it kept nagging me. How exactly are you defining or determining truth? It seemed to me that such a statement could be used to conveniently sidestep the need to do the work – to investigate and actively establish truth on a clear basis.

How do we define truth? What priority do we give to various sources that claim to describe reality accurately? Here are my current thoughts on the subject:

TRUTH

God himself is the source of all truth. The eternal, self-existent God is the ultimate reality. There is no higher being or principle in existence. Everything that is has originated from him (John 1:3). As the First Principle, the Unmoved Mover, the Uncaused Cause, the Prime Reality, the great I AM… Yahweh is the very embodiment of truth.

PRIMARY SOURCES OF TRUTH

The Bible, at the very least in its “original autographs” (e.g., the actual scrolls that Moses wrote on, etc.), is a primary source of truth because it accurately testifies about God and records his words. It is direct and purposeful revelation from the all-knowing and truth-telling God. Because God has infinite understanding (Psalm 147:5) and is unable to lie (Titus 1:2), we can fully trust everything that he says. We can trust that what he says is accurately recorded in scripture because all scripture is “inspired by God” (2 Timothy 3:16) and prophecy was made by men “moved by the Holy Spirit” (2 Peter 1:21). Further, we are told that “scripture cannot be broken” (John 10:35). Jesus himself quoted and affirmed scripture on many occasions.

The Bible itself is not the ultimate reality, nor does it describe everything that exists in reality. Truth existed for a presumably infinite period of time before the Bible was written. However, as Christians we can and must trust in the whole counsel of scripture (Acts 20:27).

The Holy Spirit is described as the Spirit of Truth which can lead us into all truth (John 16:13). A word from the Holy Spirit to an individual can thus also be a primary source of truth, albeit subjective. Well, let me clarify. A word from the Holy Spirit is open to subjective interpretation – it is personal, and not normative for all believers. The Bible tells us that there are other spirits that speak (1 John 4:1; 1 Timothy 4:1). We must always compare what we believe the Spirit to be revealing to us with the witness of scripture, which is a much more standardized and objective primary source of truth.

SECONDARY AND TERTIARY SOURCES OF TRUTH

Apart from the Bible, which is ‘special revelation,’ general revelation can be found in three main sources: “nature, history, and the constitution of the human being” (Erickson 1998, 179). However, this form of truth requires the application of human reason and investigation. As humans are finite and flawed, such deductions and conclusions cannot be held with the same regard as primary truth. Generalizations from revealed biblical truth, if theologically rigorous, may be a form of secondary truth. Deductions and conclusions from the three sources of general revelation that do not coincide with a Christian worldview may be no better than tertiary sources of truth, or may be completely false and unreliable.

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On Revelation – Apocalypse Now

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The word ‘revelation’ found in New Testament passages such as Luke 2:32, Romans 2:5, Galatians 1:12, Ephesians 3:3, and Revelation 1:1 (to cite a few examples) is the Greek word apokálypsis. You do not have to be a Greek scholar to recognize the English word ‘apocalypse.’ However, in English we have come to associate apocalypse with the cataclysmic end of the world. In reality, apocalypse means uncovering or unveiling.

Read Paul’s words in Galatians 1:11-12 with a simple translation change, “For I would have you know, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but I received it through an apocalypse of Jesus Christ.”

When theologians talk about revelation they are primarily concerned with the following question: how can we know anything about God at all? If God is transcendent, or infinite, or outside of the created cosmos, how can finite, mortal creatures approach him or discover something of his nature?

John the Apostle was fond of pointing out that “No one has seen God at any time” (John 1:18a; also 1 John 4:12a) and “Not that anyone has seen the Father, except the One who is from God; he has seen the Father” (John 6:46). So how can we discern a God that is “invisible” (1 Timothy 1:17) to us? The answer is that God has to pull back the veil, let us peek behind the curtain, and reveal a part of himself.

Humanity cannot reach a knowledge of God completely on their own. But what about general revelation and the associated natural theology, in which individuals discern attributes of God from what has been created? We must admit that God has given human beings the ability to sense and perceive as well as minds capable of understanding and reaching conclusions. Therefore, even our most “independent” observations and conclusions are only possible because God first allowed their possibility by the decisions he made when designing and creating us.