What is Revelation

Attempts to explain what Christians know about God and how they have access to this knowledge appeal to “revelation” – the epistemological basis for theology[1]. The sources of theology – Scripture, Tradition, Reason and Experience – diversely and interdependently relate to Revelation in a variety of ways. Revelation itself is variously defined as an unveiling or disclosure initiated on behalf of God. This first step on God’s part is necessary because revelation expresses a previous mystery, by its very nature inaccessible to human understanding and inquiry. Such revelation is also a demonstration of grace. God’s revelation is particularly personal, showing his willingness to share with us aspects of the very nature of God. This personal revelation is decisively embodied in the person of Jesus Christ, and is “unique, normative and unsurpassable”[2]. The word of God in the person of Jesus Christ Jesus is the content of revelation, while its purpose is directed towards a fallen humanity to achieve a salvific intent.

Thus, Christ as the revealer of the Father is diversely but not equally made known through each of these ‘sources’ of theology. Christ is in Scripture, the living word to whom they testify; in Tradition, as the head of the Church; in Reason, as the ordering principle that makes reason function; and in Experience, as the One who meets us in our experience[3]. As Jesus said, “Don’t you know me…? Anyone who has seen me has seen the Father; No-one comes to the Father except through me” (Jn 14: 6, 9).

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[1] George Stroup, “Revelation” in Peter C. Hodgson and Robert H. King (eds), Christian Theology: An Introduction to Its Traditions and Tasks 2^nd rev. edn. (Philadelphia: Fortress, 1985), 114.

[2] Daniel Migliore, Faith Seeking Understanding: An Introduction to Christian Theology (Grand Rapids: Eerdmans, 1991), 52.

[3] Anonymous, “Sources for Theology”. Retrieved on March 16^th 2006 from http://digitalstudio.calvin.edu/rel131/help/hques1.htm