17
revelation, and supremely in Christ, the incarnate Word. But, additionally and
foundationally, he is able to formulate and communicate truth in an epistemic word, in
which he articulates truth verbally through ,,intelligible disclosure; and this, in sovereign
grace, he has chosen to do."
24
Recently, in a spate of books on the future of evangelical theology, an array of
authors have criticized Henrys emphasis and insistence upon propositional revelation in
verbal-conceptual form. Although a thorough consideration of the relative merits of
Henrys contribution in that area lie beyond the purview of this essay, a passing word
might note that some of the treatments of Henrys work border on caricature. For
example, in Evangelical Futures, Alister McGrath condemns Henrys understanding of
revelation to be "purely prepositional" (McGraths words, not mine) and slavish to
Enlightenment rationalism.
25
While Henry certainly takes the position that thought is not
possible without words, McGraths statement overlooks Henrys own words and clear
position that "in both general and special revelationin nature and in history, in the mind
and conscience of man, in written Scriptures, and in Jesus of Nazareth, God has disclosed
himself."
26
Such sentiments seem, at least in the estimation of this author, potentially
square-able with McGraths own recent emphasis on the history of redemption. What is
much less certain, however, is whether McGraths recent move toward narrative theology
maintains the theological boundaries which propositional revelation provides. When
considering Henrys contribution, the danger for evangelicals is this: in the rush to
24
Peter Hicks, Evangelicals and Truth (Leicster, England: Apollos, 1998), 89-90.
25
Alister McGrath, "Engaging the Great Tradition," in Evangelical Futures, ed. John G.
Stackhouse, Jr. (Grand Rapids: Baker Books, 2000), 150.
26
Henry, GRA, vol. 2, 10.