In contrast to the Enlightenment’s subject-object dualism, Scripture teaches that all reality is rooted in the triune God, who unites subjectivity and objectivity in His personal existence. On the one hand, God is omniscient and therefore possesses an absolutely objective knowledge of Himself and all His creatures. At the same time, God’s knowledge of Himself and His creation comes in and through His personal and subjective existence as eternally actualized in the persons of the Trinity. God therefore knows what He knows absolutely objectively, but from the analogical “perspective” of the individual persons of Father, Son, and Holy Spirit. Moreover, God’s knowledge, particularly of Himself, is relational in that it is actualized through the perichoretic mutual indwelling of the persons within one another. Although the persons of the Trinity know one another through mutual indwelling, they do not lose their personal and distinct subjectivity as persons.
Beyond the life of the Trinity, one can see the unity of objectivity and subjectivity in the incarnation. Here the universal and absolutely objective God takes into Himself a particular subjective human existence in time. Again, the subjective and objective are not antithetical to one another but perichoretically indwell one another through the communicatio idiomatum of the incarnation. Just as the persons of the Trinity perichoretically know and dwell in one another without abrogating their distinct personal realities, the two natures communicate their properties to one another without obliterating their distinctness as divine and human.
Therefore, the man Jesus participates in the fullness of divine glory (genus majestaticum, Col 2:9) and even the archetypal theology of God’s eternal self-knowledge (theologia archetypa, Col 2:3).[1] Likewise, in and through His unity with the human nature the person of the Son in His absolute objectivity and omniscience participates in the historical situatedness and particularity of the human nature. As a result of the communicatio idiomatum in Christ, creatures in their subjectivity, finitude, and historical situatedness are given access to the full objectivity of God’s reality and truth.
The form taken by Scripture as the inspired Word of God thus comes into focus. As we have already seen, in moving the scriptural authors to write, the Holy Spirit incorporated (one might say by enhypostasis) the individuality of each scriptural author and his particular situation in time and space into the composition of the divinely inspired books. In the incarnation the human nature of Christ possesses its own individual characteristics while at the same time lacking its own center of identity (anhypostasis). Rather, Christ’s humanity is incorporated into and possesses its center of identity in the eternal person of the Word (enhypostasis). By analogy, the individual characteristics of each scriptural author are not negated by the revelation of the Holy Scriptures but are incorporated into the act of inspiration and composition. Nevertheless, since the words of the Bible are the very words of God, the written words of the scriptural authors find their ultimate center of identity not in the personality, intentionality, and circumstances of the individual author but rather in the hypostasis of God’s revelation.
Hence, as a byproduct of God’s trinitarian and incarnational agency the Bible gives the Word of God in and through a variety of creaturely witnesses. Indeed, in the Bible there is a “cloud of witnesses” (Heb 12:1). Like the Trinity and the incarnation, Scripture witnesses to a single harmonious truth manifested in and through difference. The Bible is absolutely objective and inerrant. It witnesses to what genuinely occurred in time and space, but it does so from the perspective of the individual authors in their individual communities and historical situations, thus conveying to its readers a symphony or even a polyphony of truth.[2]
[1] Muller, Post-Reformation Reformed Dogmatics 1:252; Preus, Theology of Post-Reformation Lutheranism 1:170–72.
[2] See Hans Urs von Balthasar, Truth Is Symphonic: Aspects of Christian Pluralism, trans. Graham Harrison (San Francisco: Ignatius Press, 1987).
From Jack D. Kilcrease, Holy Scripture, Confessional Lutheran Dogmatics, Gifford A. Grobien, ed. (Fort Wayne, IN: The Luther Academy, 2020), 143-145.