In spite of the disaster of her revelation, a wave of relief passed over me.
"You were speeding intentionally," he said with a level of disgust she reserved for the revelation of her sister's ex-boyfriend cheating.
This belief in the infallibility of revelation is involved in the very beliefs in revelation itself, and is common to all sections of Christians, who differ mainly as to the kind and measure of infallibility residing in the human instruments by which this revelation is interpreted to the world.
The distinction between these two was made emphatic by Aquinas, who is at pains, especially in his treatise Contra Gentiles, to make it plain that each is a distinct fountain of knowledge, but that revelation is the more important of the two.
Revelation is a source of knowledge, rather than the manifestation in the world of a divine life, and its chief characteristic is that it presents men with mysteries, which are to be believed even when they cannot be understood.
Revelation is not Scripture alone, for Scripture taken by itself does not correspond exactly with his description; nor is it church tradition alone, for church tradition must so far rest on Scripture.
Reason and revelation are separate sources of knowledge; and man can put himself in possession of each, because he can bring himself into relation to the church on the one hand, and the system of philosophy, or more strictly Aristotle, on the other.
In reason, as in revelation, man can only attain to the lower kind of knowledge; there is a higher kind which we may not hope to reach.
He carefully establishes the necessity of revelation as a source of knowledge, not merely because it aids us in comprehending in a somewhat better way the truths already furnished by reason, as some of the Arabian philosophers and Maimonides had acknowledged, but because it is the absolute source of our knowledge of the mysteries of the Christian faith; and then he lays down the relations to be observed between reason and revelation, between philosophy and theology.
The theological virtues are founded on faith, in opposition to the natural, which are founded on reason; and as faith with Aquinas is always belief in a proposition, not trust in a personal Saviour, conformably with his idea that revelation is a new knowledge rather than a new life, the relation of unbelief to virtue is very strictly and narrowly laid down and enforced.
Whereunto are annexed certaine Oracles of Sibyila, agreeing with the Revelation and other places of Scripture.
In 1816 he published a work on the Evidences and Authority of Divine Revelation, and in 1819 the, substance of his theological prelections in a Commentaire sur l'Epitre aux Romains.
He observes with truth that Natural Theology, if you remove from it the idea of subordination to Christianity as (claiming to be) a special revelation, tends to pass into a philosophy of religion.
Allied with this more empiricist stand-point is the assertion that Greek philosophy borrowed from Moses; but in studying the Fathers we constantly find that groundless assertion uttered in the same breath with the dominant Idealist view, according to which Greek philosophy was due to incomplete revelation from the divine Logos.
According to earlier views - repeatedly revived in Protestantism - revelation is just philosophy over again.
Herrmann reject natural theology outright in favour of revelation - a striking external parallel to early Socinianism.
But if evolution is to be the whole truth regarding Christianity, we should have to surrender both supernatural revelation and divine redemption.
Redemption, accordingly, could be conceived as simply the revelation of mystic names.