The believers’ practices are meditation, prayer, fasting, study, simplicity, solitude, submission, service, confession, worship, guidance and celebration. This search for life's meaning has a peculiar nature all its own. It is not involved in scientific investigation, for its object is not so much how things actually are but how they ought to be. Its nature is normative rather than descriptive. This movement from God to man through which all of a man is involved is called revelation. It is God making Himself known to us, disclosing Himself so that in turn, must do something in response.
Our problem, therefore, is not to project our thought to Him: it is more simple to recognize and understand His approach to us. Revelation in some form is basic to all religion. It accounts for the experience of complete involvement apparent in the sense of obligation. But the crucial question (Bonhoeffer, 2003). This carries with it the idea that God's revelation is given in actual sentences which an earthly writer merely transcribes. Sometimes the relation between God and the human writer is as that of an official to his secretary.
Believers might receive a letter from such a man, but actually, his secret would have written it. Believers had a letter from his secretary but from him. In an exactly parallel manner, according to this view, the Bible is God's direct word to us. All the human authors contributed were writing materials and mechanical skill. This view of the Bible is difficult to maintain in the light of the discovery of the historical process through which it grew. The Bible reflects picture of the universe that ancient minds conceived: a four-cornered flat earth surmounted by the dome of heaven on which the stars were fixed and through the windows of which rain poured down on the earth.
Underneath was water and the abode of the dead. The world of the Bible is inhabited by spirits and demons. To make it the revelation of God is to absolutize these ancient concepts.
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