IV. Epistemology and the Spirit
Many conventional epistemic approaches contribute valuable insights in their respective spheres; the theological sphere requires an epistemic approach appropriate to it. The infinite God is known only where he reveals himself, 1 and theological epistemology must thus begin with those places of revelation. Those sites of revelation overlap at points with other epistemic spheres—generally in science, particularly in history, and the like, inviting inquiry at those points by appropriate scientific and particularly historical methods.
But the experiential dimension of direct inspiration, illumination or revelation by the Spirit, though necessarily subject to evaluation and refinement, also points to a complementary epistemic approach not subsumed under the others (which are sometimes traditionally defined so as to exclude it). Spirit-inspired faith in the true divine Object is not fideism, as a blind faith would be; it involves a form of sight to which those who do not experience it are not privy.
Such an offensively exclusive claim is neither ideal for, nor designed for, use in apologetics or academic dialogue, since it does not depend on truth equally accessible to all parties. It nevertheless remains a biblical claim important for emic theological understanding of Christian teaching. At the same time, Christians should be wary of narrowing their epistemic boundaries too tightly; we should ensure that we are calling people to trust God’s Word the way it invites trust, rather than according to our own preconceived interpretive grids.