Book of Revelation

Define and explain Revelation as a progressive, gracious, self-disclosure of God to humankind. Explain the biblical and theological significance of revelation substantiating with some models.

1. TERMINOLOGY, MEANING AND THE DEFINITION OF REVELATION

The term revelation comes from the Latin, revelatio (Greek, apocalypses); its verb from revelare (to reveal) literally means, “to unveil, disclose, remove the veil.” The corresponding OT meaning of the term would be “to disclose, announce or to present clearly to someone.”  Revelation is self-communication of God to a rational being through means which are beyond the ordinary course of nature. What one would today call revelation is connected with God’s self-manifestation through historical events and persons and especially for Christians with Jesus Christ. More precisely, the manifestation of God, who is invisible and mysterious, whom man cannot attain on his own, but who gives himself to be known and loved. Revelation can be understood in two ways: they are,

v Active: - God’s self communication involves gradual process.

v Passive: - it contains the truth of God.

1.1 Definition

Revelation is a process of free, gracious self-disclosure by God to man within inter-communion of love, the definitive high point of such self-disclosure is in Jesus Christ and is continued now (mediated through the bible and the church) and is to be continued in eternity at a higher level.

v Process: - because revelation, in a sense is on-going especially if we consider it as an interpersonal relationship where the self-disclosing person is inexhaustive.

v Free: - as a personal relationship of love it has to be free. If it were to be compelled, then it is not interpersonal; but the reduction of one of the persons to an object.

v Gracious: - this is the aspect of generosity and love on the part of the self-disclosing person.

v Self-disclosure: - the hidden depth of a person cannot be broken into, but is communicated in various ways as a free donation. This communication is not one of concepts or some propositions about a person, but a communication of person himself.

v God to man: - here are the persons in this drama. God refers to not an impersonal IT but three persons of Trinity: the Father, the Son and the Holy Spirit; man refers to the noblest of creatures created by God and endowed with a reasoning intellect, freewill with feelings and is a bodily self. Initiative is always from God.

v Within intercommunion of love: - this again points out to the area where the communication takes place. It is made not merely to a reasoning intellect or to free will or to emotions of a person but to the totality of the person(s). It is from person to person. The totality of person includes society, culture, religious group etc.

v The definitive…now: - we mean that the basic framework of revelation (self-disclosure and communication) has been completed in Jesus Christ who is himself the meeting point of God and men since he is true God and true man in his one being. It is never to be surpassed highpoint of relationship and a continuing highpoint even now since Jesus Christ, the Risen Lord, is with is and is active through the Holy Spirit whom he has sent from the Father. The expression “mediated through the Bible and the Church” pints to the source(s) of the continued revelation. We preclude from the discussion: one source of two sources. The bible is the book of the Church and not apart from it. The language of the bible and the Church is symbolic and normative. As symbols they have a vast horizon.

v And is to be continued…level: - this shows the “ongoingness” and the “never-endingness” of revelation. Heaven itself for us is the depth of an experiential intercommunion…God is inexhaustible and the creature will never be able to contain him and this is the never-ending newness and excitement of heaven.

2 BIBLICAL BASIS OF REVELATION

2.1 Revelation in the Old Testament

The Israelites started to write the OY in 587BC in the exilic period, they looked back at their past events. The bible does not use the word ‘revelation.’ God spoke in different ways: God communicated his love through his son Jesus. Formerly, He made use of prophets, dreams, stories, myths, and natural forces, etc… many modes of communication that God used to express his love. So for the Jewish people, myth and symbol were the means through which God communicated throughout their history.

In the book of Genesis, interpersonal experience is basic to revelation. Interpersonal relation is visible through election and covenant in most of the books in OY. Enter their important stories were legends. Chapter 11 of Genesis could be the starting point of such discussion, since it is a description about the father figure of Jews – Abraham.

Gen 18:22-23 - Abraham’s conversation with God, in an ambience of overwhelm familiarity.

Gen 25:27-34 - Jacob’s election – a mythical story.

Gen 28:11-16 – Jacob’s dream at Bethel.

Gen 32:24-32 – Jacob was blessed by God.

In the book of Exodus, the liberation from the Egyptian slavery also remains central to the Jewish experience of the self-disclosure of God. God is seen as the one who first takes the initiative.

Ex 3:1-12 – Call of Moses and sending him to his people.

Ex 19:3ff – The great covenant, the Ten Commandments.

In this Book of Deuteronomy, God is talking to his people and corrects them many times. God promises that they will be led into the land of promises that they will be led into the land of Canaan under the leadership of Joshua. The unequivocal emphasis on the worship of “one God: is to be remarked.

Deut 4:1; 31:1-23 – Invitation of Moses to obey the commandments of the Lord.

The Book of Judges has a certain pattern: God’s call to lead a life of fidelity, disloyalty of the people, punishment to the people, supplication of the people and God’s salvific intervention (Judges 2:16-18).

The adventure of the people in the relationship to God is continued in Books of Samuel and Kings. These books tell the other side of God. The kingship is known as concession to the peoples’ will. Here, however, God is the real king (1Sam 8:4; 12:12). Many of the kings failed, even the great king David. So they began to look of r a future messianic king, especially when the kingship ended I the Babylonian exile in 587BC.

The prophets of the Jewish people play the role of the mediator. E.g. Moses, Joshua and others. The categories of prophets are: professional prophets (1Sam 10:5-12), court prophets (19:20-24), charismatic prophets (Num 27:21; Judges 7:13; 1Ings 3:5), literary prophets (Isa 6:1; Jer 1:1; Amos 7:14; Ezek 2:1), seers (1Sam 9:9,19ff). urim and Thummim were employed by the priests to find answers to their queries and to determine the will of God. The prophets spoke the Word of the Lord, not their own.

v Interpretation of dreams – Gen 40:58; 41:1; Num 12;:6; Judges 7:13; 1Kings 3:5; Jer 23:28.

v False prophets – Jer 5:30-31; 14:13-16; 23:23-40; 28:1-17.

v Symbolic actions employed by the prophets – Jer 13:1-11; 16:1; Ezek 4:1-5; 24:15.

Prophecy became inactive in the period of Maccabees 1Mac 4:46; 9:27; 14:1. In the course of history of Israel, prophecy was the one of the symbolic communications of God to express his close relation with Israel – his sorrow at their sin.

God manifested himself I the history of Israel. When we look at the events dispassionately we find that they are any other event in history. They need not be a God’s intervention, but it is a prophetic word under God’s inspiration that interprets them in a religious sense, pointing out to God’s intervention and that it was according to God’s plan. God, however, takes them back from exile, renewing his people. Prophets convinced them in their faith that God is faithful and true to his covenant. It was also in exilic period and post exilic period that the Israelites realized under the prophetic word that they were to represent Yahweh to the whole world. What happened to them is an object lesson and he is the master of Israel (Isa 4:15-17; Jer 4:2; 27:7; Dan 7:14; Joel 3:2; Z ach 2:11).

They saw the power of God through creative word of God in the Deuteronomistic period, the word was God and God is fullness of Law. God identified as the Wisdom in Wisdom Literature. He gives true wisdom. A truly wise man reveres God and follows his commands and does not question God in suffering.

2.2 Revelation in New Testament

Heb 1:1-4 “Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. He is the reflection of God’s glory and the exact imprint of God’s very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high; having becomes as much superior to angels as the name he has inherited is more excellent than theirs.” It expresses the solid link that exists between the OY and NT. The OT is a shadow and prefigurement, compared to the height and finality reached in Christ who through his own sacrifice has effected the permanent reconciliation with God and sealed eternal covenant with his own precious blood.

In the synoptic Gospels, each author in his own way portrays how Jesus was close to God, when he calls his own father (Mt 11:27; Mk 13:36; Lk 2:49; 23:34; 23:46) and whose kingdom he announces in words and deeds (Lk 24:19). The kindness, loving mercy, providence which God had manifested in the OT is now all the more personalized in the deeds of Jesus. In short, Gospel is the good news that God loves and cares for us inspite of everything. He announces the plan of God and the new Law of the Kingdom (MK 10:47; 14:24; Mt 5:1; 26:28; LK 6:17; 22:20; 1Cor 11:25).

In the Acts of the Apostles, Luke portrays the process of completion of the plan of God in the mission of the Holy Spirit (Acts 2:1ff). The apostles by the power of the Holy Spirit establish the church everywhere and the Risen Lord through the Holy Spirit bears witness through their words and deeds.

In the Pauline Corpus, Paul like the prophets of the OT interprets the great events of crucifixion, death and resurrection of Jesus as a salvific accomplishment achieved in and through Jesus Christ. This is not only for Christians but all who need him, Jews as well as Gentiles (Rom 3:21-30; 5:1; 11:33; 16:25-27).

Rom 16:25-27, summarizes almost all that he has said about relation. Most of the phrases he used for revelation: Gospel, preaching, revelation, mystery. In this passage we can identify what follows:

v A God who reveals

v He does it according to his plan

v His plan, hidden at past, has been slowly worked out

v The central point of the plan of God is Jesus Christ

v What has been revealed in the gospel

v This gospel has been proclaimed by prophets and finally by Jesus Christ and continued by the apostles and Paul

v Gospel proclamation is for the salvation of people, achieved through their obedience of faith by which, they accept what God has offered in and through Jesus Christ

A key aspect of Paul’s thinking is the concept of mystery (1Cor 2:7, 7-13; 4:1ff)

The deuteron-Pauline letters also speak much of the plan of God which is centered on Jesus Christ (Eph 1:1-4; 3:1-11; 6:19-20; Col 24:2-3; 4:2-4; 1Tim 3:16) Paul also speaks the fidelity needed to keep this received Gospel. It is also interesting to refer to his appeal to the Gospel received and fidelity to it in other questions (1Cor 11:23-29; 15:1).

The gospel of John gives a graphic picture of revelation and the summary of the Gospel found is the prologue Jn 1:1-4. Here God is not IT but a person, Eternal Logos in the bosom of the Father; Logos became flesh, in order to enlighten and give us a share in the glory, coming from the Father. Then the gospel of John goes on to show in the following chapters the various ways in which the Logos reveals the Father. The Word glorifies the Father and Father reveals the son as the Light, Way, Truth, True Head, Fruitful Vine, Good Shepherd, etc., and finally the Father glorifies him on the cross, paradoxically dead, but alive, communicating life.

The book of revelation has its central theme the Lamb of God slain and alive, who breaks open the seals, that reveals the plan symbolized by the scroll  covered with seven seals, it is a book of consolation revelation 5:1-10 persuaded the Christians that they should persevere. The plan of God is bound to succeed; the end will definitely be the victory for God and for all of us in God (Rev 19:1-8; 20:1-3; 21:9ff).

The interpersonal relationship is a characteristic of this book. It is seen in the marriage of the Lamb with his bride, the heavenly Jerusalem. In the process of revelation, the relation between God and human beings has entered a stage of eternal, never to be an interrupted celebration. It is a foretaste of what is yet to happen (Rev 21:9ff).

3 Miracles as a Criterion of Revelation

3.1Miracle in the OT

Miracle is connected to salvation history, election, and promise of God. People accepted the power of God. There is no element of magic involved and not performed but by God’s power. At God’s command all the miracles are performed. Generally they are not done for private purpose, but as a part of the history of the people. Hence biblical miracles are different from Yogic achievements.

All these works are done in connection with the reign of God. Everything is to show his concern towards the people of Israel (Exo 3:19-22). People acknowledged the wonder of God (Ps 78:12).  They accepted the miracle, because they manifested the concern of God. Through the prophets God performs his miracles (1Kings 18:24ff).

3.2 Miracles in the NT

These are the tree terms used in the NT to refer the miracles:

v Signs: signs are seen mostly in Jn 2:11, 18, 23. They signify the power of God and the coming of his kingdom.

v Wonder: Mt 24:24; Mk 13:22

v Power: Mt 11:22-23

It indicates that miracle has origin In God who reveals his great power. Miracle has function of power, so it cannot be treated in itself simply as a miraculous event but always be understood as manifestation of God and invitation to man. Whenever Jesus performed miracles he expected a response from the people. Miracles of Jesus are inseparably connected with his mission to reveal the Father. In the NT it is always in relation to Jesus. Hs ultimate end was to lead the people to Faith and everything was I the framework in the kingdom of God.

4 MODELS OF REVELATION – ACCORDING TO AVERY DULLES

4.1 Revelation as doctrines (Propositions)

The proportional model, in its appraisal of religions is convened with the question whether they can receive revealed propositional truths in any way except through biblical revelation

Merits

v This is close to the traditional understanding of revelation.

v There is internal coherence and systematization

v The biblical statements and magisterial statements have the practical advantage of some clear=-cut definitive body of truth

Demerits

v The statements of f the bible stand in constant need of interpretation

v There are many literary queries in the bible and the meaning varies

v Dogmatic statements of the magisterium are time-bound and require further interpretation in the course of time.

v It is not suitable for progress of theology since a clear-cut statement is restrictive in its meaning.

4.2 Revelation as history

The second model can be discussed form two angles: salvation history and universal history. God is manifested in his deed. Bible and the pronouncement of the magiserium are only commentaries or explanation about the deeds of God. This model was very popular among the Protestants and Catholics. God’s deeds in history are self-revelatory and there is no need of any interpretation. It stresses on resurrection as the key event which gives meaning to the whole movement of history and God’s dealings are dealings in past, present and future.

Merits

v It is concrete and practical

v It is biblical since it sees meaning and event of the Bible

v It is also more organic than the propositional, which are only disjointed propositions, whereas here we speak of the one movement of history, each event linked to the other.

v It is also less authoritarian compared to the first model of true statement of the bible and authoritative pronouncement of magisterium.

Demerits

v Bible is not only the collection of events but words also

v Some of the events do not measure up to modern standards  of history

4.3 Revelation as inner experience

This model moves from object to the subject. It gives primary place to the inner, interior experience of grace or communion with God. Some proponents of this model would concentrate on the immediate experience of an individual with God whereas others would consider it as mediated b Jesus Christ who has the highest personal experience of God.

Merits

v It is plausible, useful and attractive

v It is open to non-Christian religions and to inter-religious dialogue

v It stimulates a life of devotion and finds a place for mysticism within catholic theology.

Demerits

v It could become exclusively subjective

v It tends to be selective with regard to bible

v It seems to favor certain elitism

v At times it seems to be anti-dogmatic and extreme form

v It disappoints the expectation of the ordinary people who want some definitive answers

4.4 Revelation as dialectical presence

This model stresses on the transcendence of God who cannot be captured in propositions, history and mystical experience. He is absolutely free, transcendent and communicates his word as and where he wills, the bible cannot be identified with God’s word but can only mediate it. This model rejects the objective type of revelation.

Merits

v It is biblically centered and gives new way of understanding bible

v It gives new force to the traditional notion of sin and redemption

v By de-emphasizing experience since it appeared to be treading into God’s sphere and forcing God they gave to the ordinary believer a sense of encounter with nana absolute and transcendent God

Demerits

v According to conservative and orthodox theologians it seems to forget that there are clear teaching in many biblical texts and pronouncements of the church

v It seems to lack inner coherence since it favors contrary statements and lead them as unresolved poles.

4.5 Revelation as new awareness

According to this model God is present mysteriously as a transcendent dimension f all human creative tasks. He rises out of the very human consciousness where he is mysteriously present as the transcendent. This way of looking is different with those at God as the transcendent subject out there. Also according to models one and two, is communicating some propositional truths or active in history. It is also different form model 3, which stressed too much as the individual personal inner experience which is individualistic. This model on the contrary speaks of an anthropomorphical cosmic of revelation. Revelation Is an ongoing process where a man comes into his own transcendent, grace-oriented, self-understanding which is grown in the course of century through God’s providential action to leading history to grand finale.

This model is Christological in a sense that it sees Jesus Christ as the definitive directional moment of this man coming into fuller transcendent consciousness.

Merits

v It avoids rigidity, dogmatism and authoritarianism; it is flexible in its interpretation of scripture

v It is very open towards non Christian religions and is also ecumenical

v It is anthropocentric besides being theocentric, because of its anthropocentrism has attraction

v It avoids sentimentalism and individualism of model three and pays attention to universalism.

v It seems to have a backing from some texts of Vat II

v It is not other-worldly and recognizes the importance of man’s activity in the world.

Demerits

v The central theme of the bible of God also from the outside, who is above everything who then enters history, seems to be denied

v The bible is not only an experience but a certain system of thought expressing of the experience

v official church reaction in the past anti modernism has condemned all immanentism in the matter of religion

v It sounds like the new- Gnostic writing (Jacques Martian and Karl Barth).

Conclusion

One and he same God is the Author f revelation through His Word or Logos: creation, theophanies, law, prophets, the mystery of Incarnation is all stages in this single and continuous manifestation of God throughout the course of human history. The divine revelation, as we have seen, gloriously culminates in the person of Jesus Christ who is both the mediator and the fullness of all revelation. There exists a fundamental unity and close connection between scripture and tradition: both are channels of communication of the Word of God.

       Fr. Albert Leo, CPPS

Precious Blood Missionaries