J.H. Heidegger's Corpus of Christian Theology: Theology in General: Revealed Theology, Part 3

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24.  Revelation obtains its Divinity, not from the manner of its delivery, but from the thing delivered.

At the same time, Revelation in whatever Period obtains the innate character of its Divinity, not so much from that mode, wherein it is delivered, whether διὰ λόγου, by word, or δι᾽ ἐπιστολῆς, by epistle, or writing, 2 Thessalonians 2:15.  For, whether that be heard, or read in Scripture, φανερώσει ἀληθείας, by the manifestation of the truth, it commends itself to every conscience of men in the sight of God, 2 Corinthians 4:2.  Indeed, the speech and preaching of Theology consists not in πειθοῖς ἀνθρωπίνης σοφίας λόγοις, the enticing words of man’s wisdom, but ἐν ἀποδείξει πνεύματος καὶ δυνάμεως, in the demonstration of the Spirit and of power, 1 Corinthians 2:4.  The Word of God has innate efficacy, is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, discerning the thoughts and intents of the heart, Hebrews 4:12.  A sword manifests itself in the power of cutting; fire, in the power of burning, the sun, in the power of illuminating.  With like, indeed greater, reason, the Word of God has efficacy, whereby it commends itself to the consciences of men as the living word of God.

25.  That Divine Revelation be distinguished from the revelation of impostors, is of great importance.

Now, it is of great importance that the Revelation of God be distinguished from the revelation of whatever impostors; that is, it is of great importance that it be accurately discerned, whether the one revealing, speaking, or inspiring Scripture, be God, or an impostor.  It is obviously agreeable to the Divine wisdom and goodness, that a man might be able to have the greatest and truly Divine certainty and πληροφορίαν, full assurance:  but, that he might have it, no lesser προσοχὴ/attention in the man is required.  For, on this matter the hinge of all religion turns.

26.  The method of recognizing Divine revelation is shown.

But the best method of recognizing a Revelation of this sort shall be able to be employed, so that, in the First place, conscience, which is Θεοῦ συνείδησις, God’s conscience (1 Peter 2:19), since it was placed in man, as a lamp, by God Himself, might make a careful comparison of those things that it finds in his own bosom and in the works of Divine Providence with the Revelation made, and explores whether the Revelation illustrates the glory of God, which is made manifest by those works, internal and external, and explains the duty and state of man, whether with respect to misery, in which he feels himself entangled, with respect to felicity, after which he pants.  In this way it will be manifestly evident, whether those things that are revealed proceed from that ancient serpent, who seduced Eve ἐν πανουργίᾳ αὐτοῦ, through his subtilty, 2 Corinthians 11:3; or rather relate God’s Wisdom, riches of grace, holiness, and Majesty, and thus bear witness that He who is doing the revealing is the true God, and commend them πρὸς πᾶσαν συνείδησιν, to every conscience, 2 Corinthians 4:2.  Knowing the terror of God, we persuade men, but we are made manifest to God; but I trust also ἐν ταῖς συνειδήσεσιν ὑμῶν πεφανερῶσθαι, are made manifest in your consciences, 2 Corinthians 5:11.  In addition, Christ Himself delivered this rule, John 7:17, If any man will do the will of my Father, γνώσεται περὶ τῆς διδαχῆς, he shall know of the doctrine, whether it be of God, or whether I speak of myself.  Whence it is gathered that συνείδησιν,[1] conscientiam,[2] the knowledge of God and man together, or that lamp of God implanted in man, whereby man distinguishes the true from the false, the good from the evil, with God as guide and director, ought to discern the truth of the Gospel, and every manifestation of it, and no truth is able to be received without it.  The next thing to this is, that it be examined in what manner and with what testimonies of truth the revelation was made.  For, if such firm evidences of the matter conducted are furnished, that firmer evidences concerning past affairs are not able to be had among men, with other things being equal, it is not able to be doubted that it is God doing the revealing.  Thus it is certainly evident that Moses received the Law from God, because God delivered it to him before all the people, and cited the present people as witness of that matter, and transmitted permanent evidence of that matter to their posterity.  And with equal reason it is gathered that the Revelation delivered by Christ and the Apostles is Divine, because it has testimony in Moses and the Prophets.  Finally, if a Revelation should obtain confidence from predictions proved by the event, it is not able to be doubted, that it was published by God, who alone foreknows the future.  Thus the Divinity of the revelation of the Old and New Testaments is known from this, that in the latter are delivered fulfillments, without any suspicion of falsehood, which in the former are found foretold.

27.  The use of Divine revelation depends upon the illumination of the Holy Spirit.

But a man has this attentiveness, not by nature, which testifies that he is animal, but by the grace and Spirit of God, which renders him spiritual, and inclines his heart to this, and opens his eyes.  It is the Spirit that beareth witness, because the Spirit is truth, 1 John 5:6.  Having possession of this Spirit working only through His word, and infusing the rays of Divinity shining in it into the now open eyes of the faith, the believing man earnestly attends to revelation, loves the truth, glorifies God, conceives in his own soul an intimate and altogether certain sense of that Divinity of Him who reveals, and of that which He reveals; and so he, receiving the word of God that is heard, receiveth it, not as the word of men, but but as it is in truth, the word of God, which wortheth also in the hearts of men, 1 Thessalonians 2:13.  For God, who commanded the light to shine out of darkness, λάμπει/shineth in our hearts πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ Θεοῦ ἐν προσώπῳ Ἰησοῦ Χριστοῦ, for the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Corinthians 4:6.  The Sun is not known without the Sun, neither is God known without God.

28.  The eminent efficacy of Divine revelation is explained.

Therefore, the Spirit springs forth in the heart of man, dispels the mists of the heart, false wisdom, and concupiscence:  He excites conscience, so that it might show the glory of God naturally known to man:  He opens the heart, and fortifies it in the fear of Him, so that it might freely receive the word heard, consider it, and compare it with what is naturally known, and judge whether what is revealed is worthy of God, and in fact has the testimony of God, or not:  in the heart of man He implants the love of Himself, so that, with His most earnest love toward believers and His astonishing lowliness and συγκαταβάσει/condescension considered, he might grieve on account of the dishonor done to His Name by himself, deny himself, and pant for the perception of His communion, sense, and assurance:  He excites to a consideration in the Word of God what are the signs of redemption, regeneration, and communion with Christ, and what are the πληροφορία, fully assurance, and liberty of claiming such good for oneself, of glorying in God as one’s own God; and also to the searching of one’s self, whether he be in Christ, whether he love God, as Father, not in word and tongue only, but in deed and in truth:[3]  He establishes the ongoing resolution of committing one’s soul to God in good works:  finally, He imbues the whole heart with joy on account of the glorification of God, and the good and salvation of the self and the neighbor.  These are effects, these the τεκμήρια/proofs[4] of that admirable φωτισμοῦ τῆς γνώσεως τῆς δόξης τοῦ Θεοῦ, illumination of the knowledge of the glory of God,[5] with which perceived you should not at all doubt concerning the Divinity and truth of the revelation.  Finally, David earnestly prays for this illumination, Psalm 119:18, ‎גַּל־עֵינַ֥י וְאַבִּ֑יטָה נִ֜פְלָא֗וֹת מִתּוֹרָתֶֽךָ׃, open thou mine eyes, that I may behold wondrous things out of thy law.  And Saint Paul, in Ephesians 1:17, 18, from God the Father of glory earnestly entreats, that to the Ephesians He might give πνεῦμα σοφίας καὶ ἀποκαλύψεως, the Spirit of wisdom and revelation, in the knowledge of Christ, the eyes of their understanding being enlightened, that they might know the hope of His calling.

[1] Συνεῖδον is a compound of συν/with and εἴδω, to see, or οἶδα, to know.

[2] The Latin conscientia is similar, compounding con/with and scientia/knowledge.

[3] 1 John 3:18.

[4] Acts 1:3:  “To whom also he shewed himself alive after his passion by many infallible proofs (ἐν πολλοῖς τεκμηρίοις), being seen of them forty days, and speaking of the things pertaining to the kingdom of God…”

[5] 2 Corinthians 4:6.