Sect. 7The Protestant Theory and the Catholic Theory Concerning the Mode of Transmitting and Enforcing RevelationThe Protestant Theory and the Catholic Theory Concerning the Mode of Transmitting and Enforcing Revelation
Divine Revelation, although destined for all men in all times and places, has not been communicated to each individual directly and immediately. Certain means have been appointed by God for this purpose. Catholics and Protestants, however, hold diametrically opposite views as to what these means are. We shall first state both theories, and then develop and prove the Catholic theory.
I. The Protestant theory takes two different forms, both alike opposed to the Catholic theory. According to the older Protestants, Holy Scripture, the divinely written document of Revelation, together with an interior illumination of the Holy Ghost, is the sole means whereby Revelation asserts itself to the individual. All other institutions or external means of communicating Revelation are the work of man, coming violently between Revelation and Faith, and destroying the supernatural character of the latter. Modern Protestants, however, admit the existence of other means of transmission besides Holy Writ itself, but they deny that such means are ordained by God and participate in the Divine character of Revelation; while some even go so far as to deny the supernatural character of Holy Scripture. Revealed truth is handed down by purely human witnesses, whose authority depends, not on the assistance of the Holy Ghost, but on their natural abilities and industry. Both forms protest—the one in the name of Christian, the other in the name of natural, freedom—against the notion of a Revelation imposing itself authoritatively on mankind; and they also protest against any living and visible authority claiming to be established by God and to have the right to impose the obedience of Faith.
II. The Catholic theory is a logical consequence of the nature of Revelation. Revelation is not simply intended for the comfort and edification of isolated individuals, but as a fruitful source of supernatural knowledge and life, and a sovereign rule of Faith, thought, and conduct for all mankind as a whole, and for each man in particular. God wills that by its means all men should be gathered into His kingdom of holiness and truth, and should obtain, by conformity to His Will, the happiness which He destines for them, at the same time rendering to Him the tribute of glory which is His due. Revelation is especially intended to be a principle of Faith, leading to an infallible knowledge of revealed truth, and also to be a law of Faith, by submitting to which all men may offer to God the most perfect homage of their intellect. Hence it follows that God should provide efficient means to enable mankind to acquire a complete, certain, and uniform knowledge of revealed truth, and to secure to Himself a uniform and universal worship founded on Faith. This exercise of God’s Jus Majestatis over the mind of man is rightly insisted upon by the Vatican Council against the rationalistic tendencies of the day. Moreover, God could not cast upon the world the written document of His revealed Word, and leave it to an uncertain fate. Had He done so, the purposes of Revelation would have been completely frustrated. The only efficient mode of transmitting Revelation with authority is that the Word of God, after having once been spoken, should be continually proposed to mankind by His authorized envoys, and promulgated in His name and power as the principle and rule of Faith. These envoys are called the Teaching Body; their functions are called the Apostolate.
Thus, according to the Catholic theory, there is a means of transmitting Revelation distinct from Revelation itself and its written document; and this means, having been instituted by God, detracts in no way from the dignity of Revelation, but rather safeguards it. Other means of transmission, such as Scripture and history, are by no means excluded; they are, however, subordinate to the one essential and fundamental means.
Divine Revelation, although destined for all men in all times and places, has not been communicated to each individual directly and immediately. Certain means have been appointed by God for this purpose. Catholics and Protestants, however, hold diametrically opposite views as to what these means are. We shall first state both theories, and then develop and prove the Catholic theory.
I. The Protestant theory takes two different forms, both alike opposed to the Catholic theory. According to the older Protestants, Holy Scripture, the divinely written document of Revelation, together with an interior illumination of the Holy Ghost, is the sole means whereby Revelation asserts itself to the individual. All other institutions or external means of communicating Revelation are the work of man, coming violently between Revelation and Faith, and destroying the supernatural character of the latter. Modern Protestants, however, admit the existence of other means of transmission besides Holy Writ itself, but they deny that such means are ordained by God and participate in the Divine character of Revelation; while some even go so far as to deny the supernatural character of Holy Scripture. Revealed truth is handed down by purely human witnesses, whose authority depends, not on the assistance of the Holy Ghost, but on their natural abilities and industry. Both forms protest—the one in the name of Christian, the other in the name of natural, freedom—against the notion of a Revelation imposing itself authoritatively on mankind; and they also protest against any living and visible authority claiming to be established by God and to have the right to impose the obedience of Faith.
II. The Catholic theory is a logical consequence of the nature of Revelation. Revelation is not simply intended for the comfort and edification of isolated individuals, but as a fruitful source of supernatural knowledge and life, and a sovereign rule of Faith, thought, and conduct for all mankind as a whole, and for each man in particular. God wills that by its means all men should be gathered into His kingdom of holiness and truth, and should obtain, by conformity to His Will, the happiness which He destines for them, at the same time rendering to Him the tribute of glory which is His due. Revelation is especially intended to be a principle of Faith, leading to an infallible knowledge of revealed truth, and also to be a law of Faith, by submitting to which all men may offer to God the most perfect homage of their intellect. Hence it follows that God should provide efficient means to enable mankind to acquire a complete, certain, and uniform knowledge of revealed truth, and to secure to Himself a uniform and universal worship founded on Faith. This exercise of God’s Jus Majestatis over the mind of man is rightly insisted upon by the Vatican Council against the rationalistic tendencies of the day. Moreover, God could not cast upon the world the written document of His revealed Word, and leave it to an uncertain fate. Had He done so, the purposes of Revelation would have been completely frustrated. The only efficient mode of transmitting Revelation with authority is that the Word of God, after having once been spoken, should be continually proposed to mankind by His authorized envoys, and promulgated in His name and power as the principle and rule of Faith. These envoys are called the Teaching Body; their functions are called the Apostolate.
Thus, according to the Catholic theory, there is a means of transmitting Revelation distinct from Revelation itself and its written document; and this means, having been instituted by God, detracts in no way from the dignity of Revelation, but rather safeguards it. Other means of transmission, such as Scripture and history, are by no means excluded; they are, however, subordinate to the one essential and fundamental means.
Seção 3% da obra, de A Manual of Catholic Theology (Wilhelm & Scannell, sobre a Dogmatik de Scheeben). Ver o original.