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Bible is demanding.. Bib trms fr Rver Prots of releVarfield a) therony b) prophecy (what entails prophecy what is false prophet c) inspiration, emp: werk Of Holy Spiri Bolt proposes imagination.... Imagination "the human ability to make present to consciousness that which is in fact temporally or spatially absent".. Revltn in clude imaginato, however not to reduce to only experieion dlsjfls content... Postman-Paglian mours that the literate are not as phys active, Postman calls it a Faustian bargain. You need balance Paglia "people born before WWII cant understand those of us raised inthe fragmented idldld world of... we ca shift off on part of the brain and activate another Postman agrees, but calls it ominious... quotes Bertarand Ruseel" the purpoe of educ was to teach each of us to defend ourselves against the seductions of eloquence' (47) Postman..what worries me is that we have not yet figured out how to build defense against the seductions of imagery (47) Moses with the commandemnet frbidding graven images, Moses be the first to say "dont watch tv" Paglia..the history of western civilization has been a constant struggle btw these two impulses, an unending tnns match btw cold Hippolonian categorization & Dionysian lust & chaos (48) Paglia --to me the ideal educ should be rigorous and word-based--logocentric..educ is, by defn repressive, so if you're going to repress them, repress like hell...I dont believe in the Dewey or Montessoris method.."we want to make this pleaseant" (54) but also TV culture gives the mental flex that a word based educ and tv culture can develop (54) ?????? Post man--when our young student is watching danrather say that 500 people died in earthquake in Chile and then dan says "well be right back" I would like our student to say "hey wait a minute, how could he ask me to make such an emot. switch?" (54) Paglia--"if you fulley respond to every disaster yu Isls s youd be a mess...in fact you d be a perpetual child.... wisdom by defn is phil detachment from life's disasters...... Pagila " I want schools to stress the highest intell values & ideals of the Greco-Roman & Jud-Chr traditions..nowadys "logocentric" is a dirty word. it comes from France, where deconstr is necessry to break the strnghold of counties of Descarte & Pascal.... the French have something to deconstr. but to apply Lacan Derrida & Foucalt to Am culture is abs idiotic... "Neil we agree on this "we need to reinforce the logocentric and applonian side of our culture in the schools (55) CNB--- disc Dulles es rvltn doctrine.. v.... 1) as Rvltn doctrine all intellectual 2) Rvltn as Histo.. God as trans agent hist events actual deeds trust in God that acts.. 3) inner exp.. God as divine visitor, exp God himself, rev=slv pious affection 4) dialectl presence --Barth, God as merciful judge,
lonia
world-Christ God himself rvltn=slvtn..accepting forgivneesss.. Bible dead w/o event, but is auth vehicle... 5) new awareness... God as Ibrtr., Raised consenss., no content, kingdom of GOd, committment to human community Two ways of responding 1) choose one or 2) take all together.. but then says it should be eclectic........... aot Rvltn as doctrine teaher, propositin, superntrl truths, ..Critiera.. 1) faitfhulness to Bible in Chr addition.. 2) internal coherence 3) plausible 4) ade to exp.. 5) theoretical fruitfuness, practical fruitfulness 6) value for dialogue... PN --post mdernsm values internal coherence, it however must reset a certan aspect of it be of intell bt trite.. 10-9-96--- first, general rvltn & ntrl theol... affirmatinof a believer.. IV --Scriptures' testimony on Gr 1) the Word of Yahweh is a command, not the same as a revelation 2) the natural response to natural revleation is Baalism, idolizing nature.. the Fruit is still ignorance & idolatry..Suppression--cretion is a perfect revelatin, yet humans suppress it..the why do unblvrs world is the Spirit which keeps things from collapsing...Gifts are given to all people good & evill 3 ways 1st-- all move & exist by Him 2nd- moves "the wicked" acc. 3) saanct of elect.... 3 Ack's 1) belgic 2) Westminster 3) Canons of Dordt..bolt Smmary..mm movement to make data of science to be reconciled with Bible? "be careful" dont trty to make sci data the main thing.. remember God..(dont let sci kill beauty)--- data is not equal to gnrl rveltn..says Bavinchk is wrong..ff.... then, the next day, (7-5-00) day after Indep day...he rose early and arrived at msspreopsite..it was a cool day... and he took care of hk mattes...it had been a fruitful prir day..with a potential preevang op...and then he returnd to inla nd.... he revolved arond the 4th of july Rose Bowl Firewords crowd...then retired..... Historic.--Bolt says that whatever happens in histo is not necc determined by God.. V. Conclusion 1) reform blvs ina gnrl univers! .s.s.s 2) this accounts for remenat of goodness.. 3) elicits human response 4) intend to persuade believer of General goodness of church 5) salvation restores creation Ho Rvltn story.. main point--grace common grace a story of common grace? who deserves to got o heave? but yet int'a bit of goodnes..tryint to gdo good better than not at all?/ preocupation with exernall 10-11-96--- symbol is asign pregnant with a
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Here’s Section 19 organized into a coherent narrative/notes/definitions/unable-to-decipher structure, following your previous pattern:
Here’s your text transformed into a flowing theological narrative, maintaining accuracy and nuance while giving it a coherent and engaging voice:
Flowing Narrative: Imagination, Imagery, and Revelation
This section explores the vital interplay between imagination, imagery, and revelation within Christian theology and education, bringing together the insights of Bolt, Postman, Paglia, and CNB in a conversation about how faith and culture shape understanding. At the center stands the tension between word-based learning—the logocentric tradition that emphasizes language, reason, and the written Word—and the modern, media-saturated culture dominated by image and spectacle.
Bolt insists that Scripture, as revelation, is inherently demanding. Its words summon the reader into an active engagement with divine truth. Within this framework, he outlines several foundational theological terms that define revelation’s scope. Theonomy affirms God’s law as the guiding principle of moral and spiritual life; prophecy distinguishes the true voice of God from false prophets; and inspiration points to the living work of the Holy Spirit, breathing divine life into human language.
For Bolt, imagination is indispensable to revelation. He defines it as “the human ability to make present to consciousness that which is temporally or spatially absent.” In other words, imagination enables faith to perceive what is unseen, to bring the transcendent near. Yet he cautions that revelation must never collapse into mere subjectivity or fantasy. Imagination serves revelation—it does not define it.
Cultural critics Neil Postman and Camille Paglia illuminate how modern media reshapes perception and learning. Postman warns that the dominance of imagery in television and digital media seduces the mind, dulling critical reflection and replacing thought with entertainment. Paglia, comparing pre– and post–World War II generations, argues that the discipline of logocentric education—centered on the Word, on reason, and on ordered thought—remains essential for intellectual maturity. While television culture may promote a certain mental agility, it also fragments emotion and intellect, dispersing attention rather than deepening it.
The ideal model of education, both thinkers agree, must balance the Apollonian (reason, structure, clarity) and the Dionysian (emotion, energy, passion) impulses of the human spirit. Christian revelation engages both: it speaks to the mind and the imagination, reason and wonder alike.
Bolt, in dialogue with CNB’s discussion of Avery Dulles, examines various modes by which God reveals Himself. Revelation may appear as intellectual doctrine, when divine truths are faithfully articulated and understood; as historical event, when God acts decisively within time; as inner experience, when God visits human consciousness with transformative presence; as dialectical presence, in Barth’s vision of God as both judge and merciful redeemer; or as new awareness, where revelation liberates and calls humanity into community.
Human response to revelation, Bolt observes, can be selective or eclectic, yet discernment is required. He proposes six criteria for evaluating claims of revelation:
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Faithfulness to Scripture and to Christ.
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Internal coherence—the revelation must make sense within itself.
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Plausibility—it must bear intellectual and experiential credibility.
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Adequacy to experience—it must engage real human life.
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Theoretical and practical fruitfulness—it should produce understanding and transformation.
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Value for dialogue—it must invite conversation rather than close it.
In the postmodern context, where internal coherence is often valued above objective truth, theology faces the temptation to trivialize intellectual rigor. Bolt warns against letting science or empirical analysis replace the wonder of general revelation—the self-disclosure of God through creation. Data and measurement cannot capture divine beauty or presence. Likewise, history should not be read as mechanically predetermined by God; it unfolds within the mystery of divine sovereignty and human freedom.
At the heart of this vision stands the doctrine of general and common grace. God’s goodness pervades all creation, enabling human beings to respond both morally and intellectually to His call. Revelation and salvation, therefore, are not isolated acts but part of God’s ongoing work to restore creation and invite humanity into participation.
In the end, imagination and symbol remain essential. They carry meanings too vast for prose alone, joining intellect and intuition, faith and reason. Christian revelation, when rightly understood, does not suppress imagination—it sanctifies it, allowing symbols, stories, and metaphors to illuminate the inexhaustible mystery of God.
Would you like me to add a “Notes & Observations” section to accompany this one as well (summarizing interpretive and pedagogical takeaways, as before)?
19 – Imagination, Imagery, and Revelation
Narrative Summary
This section focuses on the role of imagination and imagery in Christian education and revelation, engaging Bolt, Postman, Paglia, and CNB in a dialogue about the balance between word-based learning (logocentric) and media-saturated culture.
Bolt emphasizes that the Bible is demanding and discusses key terms of revelation:
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Theonomy – God’s law as guiding principle.
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Prophecy – what counts as genuine prophecy vs. false prophets.
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Inspiration – the work of the Holy Spirit.
Bolt argues that imagination is essential:
“the human ability to make present to consciousness that which is temporally or spatially absent.”
Revelation must include imagination but not be reduced solely to subjective experience.
Postman and Paglia explore how modern culture affects perception and learning:
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Postman warns that students are seduced by imagery, undermining critical thought.
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Paglia contrasts pre-WWII and post-WWII generations, emphasizing that logocentric education—focused on word, reason, and discipline—remains crucial.
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TV culture develops mental flexibility but also risks emotional and intellectual fragmentation.
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The ideal education balances Apollonian (reason, order) and Dionysian (emotion, chaos) impulses.
Bolt references CNB’s discussion of Dulles on revelation doctrine, highlighting multiple ways God’s revelation manifests:
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As intellectual doctrine – faithful understanding of divine truths.
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As historical events – God acts through history.
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Inner experience – God as a visitor in human consciousness.
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Dialectical presence – Barth: God as judge and merciful actor.
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New awareness – God as liberator; commitment to human community.
Response to revelation can be selective or eclectic, but Bolt emphasizes six criteria for evaluating revelation:
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Faithfulness to the Bible and Christ.
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Internal coherence.
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Plausibility.
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Adequacy to experience.
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Theoretical and practical fruitfulness.
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Value for dialogue.
Postmodernism complicates this by valuing internal coherence, yet often trivializes intellectual rigor. Bolt stresses that science cannot replace general revelation—empirical data must not overshadow God’s presence or beauty. Historical events are not necessarily predetermined by God, highlighting human freedom and divine mystery.
General and common grace emerge as central themes:
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God’s goodness allows humans to respond morally and intellectually.
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Salvation and revelation restore creation, inviting human participation.
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Symbols remain pregnant with meaning, balancing intellect and imagination.
Here’s a cleaned-up “Notes & Observations” version of entry 19 in a more readable format, keeping it as observations rather than key terms or flowing narrative:
Notes & Observations – 19
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Bible & Imagery: The Bible is demanding; key terms for Reformed Protestants include prophecy, inspiration, and the work of the Holy Spirit. Bolt emphasizes imagination as “the human ability to make present to consciousness that which is temporally or spatially absent.” Revelation involves imagination but should not be reduced to mere experience.
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Cultural Commentary: Postman warns of the Faustian bargain in literate versus visual culture—students struggle with the seductions of imagery. Paglia highlights the tension in Western civilization between cold, rational categorization (Hippolonian) and chaotic, passionate creativity (Dionysian). Ideal education should be rigorous, word-based, and logocentric.
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Logocentrism & Education: Modern approaches often undervalue logocentric education, sometimes influenced by French deconstructionist thought. Bolt, Postman, and Paglia stress the need to reinforce word-based, Apollonian reasoning in schools to maintain intellectual rigor.
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Revelation & Doctrine: Bolt summarizes revelation in multiple dimensions:
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Intellectual doctrine – revelation as doctrinal teaching.
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Historical events – God acts in history.
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Inner experience – God as divine visitor.
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Dialectical presence – Barth’s God as merciful judge.
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New awareness – God as liberator and community-builder.
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Response to Revelation: Believers may focus on one aspect or integrate all; Bolt suggests an eclectic approach.
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Criteria for Doctrine:
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Faithfulness to Scripture in Christ.
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Internal coherence.
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Plausibility and adequacy for experience.
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Theoretical and practical fruitfulness.
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Value for dialogue.
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Scriptural Testimony:
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Word of Yahweh as command, not identical to general revelation.
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Natural revelation often leads to idolatry if suppressed by humans.
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God preserves order even when humans reject Him.
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Gifts and existence are universal—given to all, both good and evil.
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Bolt’s Caution on Science & Scripture:
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Science should not overshadow biblical revelation.
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Data is not equivalent to general revelation.
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Beauty and divine truth must remain central.
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Grace & Common Good:
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Grace, common grace, and moral goodness emerge as central themes.
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Human action matters, but God’s providence and the story of salvation remain primary.
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Encouragement to “do good better than not at all” is emphasized.
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Historical Note: Bolt observes that history is not necessarily determined by God, highlighting human responsibility and freedom within divine providence.
If you want, I can redo 20 in the same clean “Notes & Observations” style, making it readable and properly formatted with headings, bullets, and clear structure. Do you want me to do that next?
Notes
1. Imagination & Learning
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Imagination complements revelation but must not replace doctrinal or historical grounding.
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TV and media culture require critical detachment; students must resist emotional manipulation.
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Logocentric education (word-based, rigorous, disciplined) cultivates reason and wisdom.
2. Revelation
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Multiple modes: intellectual, historical, experiential, dialectical, new awareness.
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Response can be selective (choose one mode) or eclectic (integrate multiple modes).
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Criteria for evaluating revelation: biblical fidelity, coherence, plausibility, experiential adequacy, fruitfulness, dialogue value.
3. History and Grace
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History is not strictly determined by God.
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Common grace persists even in fallen humanity.
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Human response matters; moral and intellectual engagement are essential.
4. Cultural Critique
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Modern/postmodern culture risks trivializing intellectual rigor.
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TV culture, visual imagery, and fragmented attention threaten deep reflection.
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Classical and Judeo-Christian educational ideals emphasize disciplined thought.
Key Terms
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Logocentric – emphasis on words, logic, and reason over emotion or image.
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Faustian Bargain – Postman’s term for exchanging intellectual rigor for media convenience.
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Common Grace – general goodness granted by God to all humans.
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Dialectical Presence – God as active, merciful, and judging agent in human affairs.
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Eclectic Response to Revelation – integrating multiple modes of encountering God.
Here’s a refined, seminary-ready set of definitions for your latest Key Terms / Concepts, keeping them consistent with your existing glossary style:
📘 Key Terms / Concepts
Logocentric
An approach emphasizing words, logic, and rational argument as primary means of understanding truth, often prioritizing intellectual analysis over emotional, artistic, or imagistic engagement. In theology, logocentric methods stress Scripture, doctrinal coherence, and rational exposition.
Faustian Bargain
Adapted from Neil Postman’s critique: the trade-off of intellectual rigor, depth, or critical thought for convenience, speed, or entertainment provided by media or technology. In religious contexts, it warns against reducing faith to easily consumable forms at the expense of substance.
Common Grace
The general goodness and divine favor that God bestows on all humanity, regardless of faith. This includes natural blessings, conscience, culture, and social order, enabling human flourishing even apart from salvation.
Dialectical Presence
The dynamic, active role of God in history and human experience, simultaneously merciful, guiding, and just. God’s presence engages humanity in tension—comforting yet challenging, forgiving yet calling for repentance.
Eclectic Response to Revelation
A theological approach that integrates multiple ways of encountering God—Scripture, tradition, reason, experience, and cultural engagement—without reducing revelation to a single mode. This method values richness, adaptability, and responsiveness in understanding divine truth.
Unable to Decipher / Tentative
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CNB shorthand (dates, lecture notes, e.g., 10-9-96, 7-5-00, 10-11-96) needs context.
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Some personal diary-style entries (“rose early… Inland… Rose Bowl Firewords crowd”) may reflect anecdotal notes rather than theological content.
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Certain shorthand terms remain unclear: Kyoud, Je consty, genivelation, reve.
If you want, I can now compile Sections 14–19 into a single comprehensive study guide, fully integrating the authors, concepts, methods, and critiques into a continuous annotated narrative, making it easier to study.
Do you want me to do that next?
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