DIVINE REVELATION

Divine Revelation to Moses
Divine Revelation to Moses 

By Edward Matulanya 

Here are meaning, nature history, and transmission of Divine Revelation in the Roman Catholic Church.

Introduction

In Roman Catholic theology, Divine Revelation refers to God's self-disclosure to humanity. It is not simply the transmission of information but the revelation of God’s very self and His saving plan for humankind. The Church teaches that revelation culminates in Jesus Christ and is transmitted through Sacred Scripture and Sacred Tradition under the guidance of the Magisterium (Catechism of the Catholic Church [CCC], 1997, §§50–67; Dei Verbum, 1965).

I. The Nature and Meaning of Divine Revelation

The Dogmatic Constitution on Divine Revelation (Dei Verbum, 1965) begins by declaring that "it pleased God, in His goodness and wisdom, to reveal Himself and to make known the mystery of His will" (Dei Verbum, 2). Revelation is thus both personal and relational—God invites humanity into communion with Himself through Christ.

Catholic teaching distinguishes between:

Natural Revelation: Knowledge of God through creation and reason.

Supernatural (Divine) Revelation: God’s direct communication through historical events and inspired words (Vatican Council I, Dei Filius, 1870).

Natural revelation allows humanity to know God’s existence and some divine attributes (Rom. 1:19–20; Wis. 13:1–9), while supernatural revelation unveils truths necessary for salvation that surpass human reason (CCC, 1997, §50).

II. Historical Stages of Divine Revelation

1. Revelation in Creation and the Natural Order

From the beginning, God revealed Himself through creation, accessible to human reason. The First Vatican Council affirmed that God “can be known with certainty from the created world by the natural light of human reason” (Dei Filius, ch. 2; Tanner, 1990).

2. The Old Covenant and the People of Israel

Divine Revelation unfolded gradually through covenants:

Adam and Noah: God revealed Himself as Creator and Preserver.

Abraham: God established a covenant of faith and promise (Gen. 12–22).

Moses and the Exodus: God disclosed His name (YHWH) and gave the Law (Exod. 3:14; 19–20).

The Prophets: God called His people to fidelity and promised a new covenant (Jer. 31:31–34).

This process, known as progressive revelation, prepared humanity for the definitive revelation in Christ (CCC, 1997, §53).

3. The Fullness of Revelation in Jesus Christ

According to the Letter to the Hebrews, “in these last days [God] has spoken to us by a Son” (Heb. 1:1–2, NRSV). Jesus Christ, being both fully God and fully man, is the fullness and completion of Divine Revelation. His words, actions, passion, death, and resurrection reveal the Father’s love and redemptive plan (Dei Verbum, 4).

The Church teaches that no new public revelation is to be expected before Christ’s second coming (Dei Verbum, 4).

III. The Transmission of Divine Revelation

1. Sacred Scripture and Sacred Tradition

The Apostles, having received Christ’s teachings, transmitted them through oral preaching, example, and inspired writings. These two forms of transmission—Sacred Scripture and Sacred Tradition—constitute one sacred deposit of the Word of God (Dei Verbum, 10).

Sacred Scripture: The written Word of God, inspired by the Holy Spirit.

Sacred Tradition: The living transmission of the Gospel in the Church’s worship, teaching, and practice.

These are inseparable and mutually interpretive (CCC, 1997, §§80–82).


2. The Role of the Magisterium

The Magisterium (the Pope and bishops in communion with him) authentically interprets the Word of God. It serves, rather than supersedes, Scripture and Tradition (Dei Verbum, 10). The Magisterium safeguards the unity of faith and prevents error in the Church’s teaching (CCC, 1997, §§85–87).

IV. Development of the Church’s Understanding

1. Patristic Period (1st–5th centuries)

Church Fathers like St. Irenaeus and St. Augustine emphasized that Scripture and Tradition derive from the same apostolic source and must be held together. St. Irenaeus, in Against Heresies, argued that authentic doctrine is preserved in the apostolic succession of bishops (Irenaeus, ca. 180/1992).

2. Medieval Scholasticism

Theologians such as St. Thomas Aquinas distinguished between natural knowledge of God and supernatural revelation. Aquinas described theology as a “science” that proceeds from the principles revealed by God (Summa Theologiae, I, q. 1–2; Aquinas, 1265–1274/1947).

3. The Reformation and the Council of Trent (16th century)

In response to the Protestant emphasis on sola Scriptural (Scripture alone), the Council of Trent (1545–1563) reaffirmed that Divine Revelation is contained in both Scripture and Tradition and must be received with equal reverence (Council of Trent, Session IV, 1546; Tanner, 1990).

4. The First Vatican Council (1870)

The Council’s Constitution Dei Filius emphasized that faith and reason complement each other. Revelation communicates truths beyond human reason, such as the mystery of the Trinity or three Persons of God (Vatican Council I, 1870).

5. The Second Vatican Council (1962–1965)

Dei Vetrbum (1965) presented a renewed theology of revelation:

Revelation is God’s personal self-disclosure in history.

Scripture and Tradition form one sacred deposit.

The Magisterium serves the Word of God.

The faithful are encouraged to engage deeply with Scripture.

This document remains the cornerstone of modern Catholic theology on revelation.

V. Public and Private Revelation

Public revelation ended with the death of the last Apostle. The Church recognizes that private revelations may occur but do not add to the deposit of faith. Authentic private revelations, such as those at Lourdes or Fatima, can inspire deeper faith but are not obligatory for belief (CCC, 1997, §67).

VI. Summary

Aspect Description

Source God Himself (Trinity)

Fullness Jesus Christ

Means of Transmission Scripture and Tradition

Interpreter Magisterium

Completion Death of the last Apostle

Private Revelation Non-binding, assists faith.

VII. Conclusion

In Roman Catholic theology, Divine Revelation is the unfolding of God’s salvific plan, culminating in Jesus Christ and perpetuated through Scripture and Tradition. Through the guidance of the Magisterium, the Church faithfully preserves and interprets this revelation so that all generations may encounter the living God. As Dei Verbum (1965) proclaims, through revelation, “the invisible God, from the fullness of His love, speaks to humanity as friends” (Dei Verbum, 2).

References

Aquinas, T. (1947). Summa Theologica (Fathers of the English Dominican Province, Trans.). Benziger Brothers. (Original work published ca. 1265–1274).

Catechism of the Catholic Church. (1997). Vatican City: Libreria Editrice Vaticana.

Council of Trent. (1546). Decree Concerning the Canonical Scriptures (Session IV). In N. Tanner (Ed.), Decrees of the Ecumenical Councils (Vol. 2). London: Sheed & Ward, 1990.

Irenaeus. (1992). Against Heresies (A. Roberts & W. Rambaut, Trans.). In Ante-Nicene Fathers (Vol. 1). Peabody, MA: Hendrickson. (Original work published ca. 180).

Second Vatican Council. (1965). Dei Verbum [Dogmatic Constitution on Divine Revelation]. Vatican City: Libreria Editrice Vaticana.

Tanner, N. (Ed.). (1990). Decrees of the Ecumenical Councils (Vols. 1–2). London: Sheed & Ward.

Vatican Council I. (1870). Dei Filius [Dogmatic Constitution on the Catholic Faith]. In N. Tanner (Ed.), Decrees of the Ecumenical Councils (Vol. 2). London: Sheed & Ward, 1990.

The Holy Bible, New Revised Standard Version Catholic Edition. (1989). National Council of Churches.


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