Thus, God is Truth and God communicates Truth to humans and God communicates Truth in order to draw humans into relationship with this God who is Truth.

Jesus is one person with two natures; the precise relationship is not spelled out at Chalcedon but they two are affirmed — in Jesus, then, there is unity in diversity. There is incarnation and transcendence. 

Scripture too: 

But Franke won’t give in here to the temptation to pretend Scripture does not partake of the created, finite condition. 

So, here’s his point: God chooses to break through to humans by entering into the human condition and accommodating God’s Truth to the human condition of finitude. He appeals here to Calvin who speaks of God “descending” to human levels in order to communicate. All revelation is therefore indirect (because humans can’t contain the absoluteness of direct communication). Yet, God is truly revealed. And grace is needed to comprehend the unveiling in a veiled manner.

Thus he affirms nonfoundationalism: apart from the grace of God, humans cannot know the Truth.

“Truth is identical with God, and revelation is the entrance of God into the created order” (71).

Scripture is bound up with the Word of God in Jesus Christ and the Spirit who witnesses to Jesus Christ through the Word of Scripture. Thus, Word and Spirit have always been entwined in Christian theology. Some are tempted to a Word without Spirit and others to Spirit without Word — but the best is to see the Spirit speaking in the Word. The Spirit’s speaking in and through the Word is normative.

Scripture therefore norms the Christian’s perception of the world. And the Spirit guides the Church to live that Word in our world. But the world that the Word creates is yet to come — it is eschatological. The Word creates a world today that may be called eschatological realism.