Lesson 1
REVELATION
Background: THE POWER OF SIGNS AND SYMBOLS IN HUMAN COMMUNICATION
As human beings, we live our lives within a vast network of signs and symbols, some of
which are given to us, some of which we create ourselves. That’s simply because we are
a unity of matter / spirit with a natural yearning to communicate, to express ourselves.
Every word we speak, every gesture we make, every letter we read or voice we hear is a
sign or symbol somehow designed to communicate, to express a message. In short we
humans by our very nature are makers and users of signs and symbols. (Ray Noll, p. 6)
➢ Signs and symbols have the power to transmit a message. That is why we use signs and
symbols to communicate with one another.
➢ A sign is simply something that points to another reality; something that brings a person to
a knowledge or awareness of something else (that may be hidden, invisible or absent). It
could be either a natural sign or a conventional sign.
➢ A symbol on the other hand is a sign that has more than one dimension and can transmit a
deeper meaning or a number of meanings.
1.1 GOD’S REVELATION AND MAN’S FAITH
An important prerequisite to understand the nature and function of the seven sacraments in our
world today is knowledge and understanding of the way God communicates with humankind.
1.1.1 Impossibility of immediate communication between God and Humankind
➢ Deep within every human person is a natural
tendency and an innate desire to relate with a
Supreme Being, which we Christians call God.
➢ However, this God is perceived in the
Jewish-Christian tradition as the great,
impenetrable, incomprehensible mystery…
so different and so far away from human
language can describe Him accurately.
➢ Because of the total disparity between the God and human beings, no immediate
communication between them seems to be possible.
1.1.2 The need of a medium
➢ Nevertheless despite this insurmountable distance between God and man, God
wanted and still wants to communicate with and be in touch with human beings.
➢ But, since a direct or immediate communication is impossible, God’s self-revelation
requires a mediation that lies within the receptive capacity of man.
1.1.3 Revelation through the “logos” and “Shekinah”
➢ According to Jewish faith understanding, God can reveal himself within man in a
two-fold way:
i. Through the divine word, logos
1
ii. Through the spiritual indwelling, called shekinah
➢ Both the logos and the shekinah take place within the human person, where the
person is not yet divided between intellectual insight and the impulse of the will, i.e.,
in his conscience or in his heart.
➢ Hence people receive an internal insight or are carried along by an impulse
(Tagalog: kutob), which cannot be traced to their own normal experience.
1.1.4 The need for interpretation and acceptance
➢ Experiences like these, which transcends the human, always require interpretation.
Interpretation takes place when one tries to reconstruct the experience at least
mentally, but most especially when one attempts to narrate and explain that
experience to another person.
➢ But no one is forced to believe or accept that God has personally spoken a word
within the human heart. God leaves every person free.
➢ If ever one believes and accepts it, he does so on the basis of faith, and not of
evidence.
➢ The “yes” of acceptance is prayer, the response to God’s leading.
Note: The action or process just described is what we, Christians and Jews, call revelation.
1.1.5 Revelation through people, events, and creation
➢ Revelation happens not only within individuals. God can also be experienced from
outside oneself:
i. through other people (a friend, a benefactor, a holy man or woman);
ii. through events (a birthday celebration, a successful undertaking, an
independence day; sickness or death);
iii. through the created universe (the beauty of wild flowers I the field or of
the setting sun on the horizon)
1.1.6 Need for interpretation and acceptance preconditioned by faith
➢ Whether revelation takes place within or outside a person he needs to interpret the
experience and to freely accept / believe it.
➢ One cannot freely accept it without the bias of faith, or better, without the
precondition of faith.
➢ Read Exodus, chapter 3 (especially chapter 15, Moses’ Song of Victory) up to 24.
Analyse the calling of Moses (the burning bush and the voice of God). Compare the
reaction of Moses and Pharaoh to the extraordinary events taking place before their
eyes. Compare the reaction of the Jews before the Exodus event and after the Exodus
event; before the Sinai covenant (desert experience) and at the ratification of the
Sinai covenant.
1.1.7 Faith that is open
➢ The ways in which God reveals himself are always vulnerable: people can be blind to
them or misinterpret them.
➢ Faith may be subject to darkness that cannot be traced to human guilt but also to
other factors. But it called upon to hold fast to God’s desire of continuing, effective
presence.
➢ Hence, an OPEN FAITH = Faith is the noun of the verb to believe.
the docile adherence to God’s To believe is rendered in Latin by the word
2 credere which is a composite of two words:
Cor (=heart) and dare (=to give).
desire for a continuing
revelation and effective
presence in and through history.
1.2 THE SACRAMENTAL PRINCIPLE
An important prerequisite, therefore, to understand the nature and function of the seven
sacraments in our modern world is the clear understanding of the Sacramental Principle or the
Sacramental Structure.
1.2.1 Sacramental Principle or Structure
➢ The way, in which God communicates
with man and reveals himself, as described
above, follows a particular structure called
the Sacramental Principle or the Sacramental
Structure, i.e., God always makes use of a
medium to communicate with man and
man in turn makes use of the same medium
to relate with or respond to God.
1.2.2 In the Jewish-Christian Tradition
➢ The sacramental principle can be valid in two levels: at the personal level and at the
communitarian level.
o At the personal level, a particular experience of God can have only an
individual validity, i.e., it is good only for that individual. This can happen to
anyone at all times.
o At a communitarian level, there are those acknowledged by the community
as authentic and binding; they are recognized as the places or events in
which God may be experience, at least within that particular faith tradtion.
➢ Applying the sacramental principle in the Jewish-Christian tradition, two places in
which God’s presence can be realized are the persons and events.
1.2.2.1 A privileged place in which God can be present is the human being. (cf. Genesis 1:26-27)
According to Erich Zenger
➢ From the meaning of the Hebrew word saelaem (=image), Erich Zenger explains that we
human beings are to be a kind of a living image or picture of God in the world.
Background: In ancient Orient and early Egypt,
Image = represents god;
vehicle of god’s power;
were treated as though they were living things like a body
into which the living god enters, in order to be present and active
within the world
3
➢ Therefore, human beings as living images are to be the media of the power of divine life
on earth. Consequently, it would be possible to encounter God by encountering human
beings; to love God by loving other people.
Ex. In the OT, the Jews had a particular sensibility towards strangers, widows, and orphans,
but above all, they have a high regard for the prophets, the priests and the kings.
According to Hans Urs von Balthazar
➢ Hans Urs von Balthazar developed an essential aspect of this Jewish-Christian idea of
the human being as image-sacrament of God.
➢ His point of departure: man received from God an essence that finds an expression
through speech. Hence, man is capable of becoming the word of God.
Ex. The Jews heed the word of the prophets as persons speaking on behalf of God.
1.2.2.2 The presence of God can also be realized in historical events and dimensions.
According to Leonardo Boff
➢ For Leonardo Boff, the entire world, with everything in it and every historical event is a
sacrament of God.
“For those who see everything in terms of God, the entire world is one grand sacrament.
Everything and every historical event appear as sacraments of God and God’s will…”
Most excellent example: the Exodus event.
➢ Here one can really point the difference between a superficial understanding of what
happened and an interpretation in faith that goes beyond the mere facts. From the point
of view of an outsider what happened was simply a fortunate escape of a tiny group of
slaves through the border defenses. But from the eyes of a Jew, it was the hand of God
gathering, forming and liberating them as a nation.
1.3 OLD TESTAMENT SACRAMENTS AND NATURAL SACRAMENTS
Another important prerequisite for the understanding of our seven sacraments is to recognize the
existence of sacraments also in other religions. So far we have been using the word sacraments or
sacramental in a broad sense, but not specifically theological. Classical sacramental theology
recognizes the existence of sacraments in a narrower sense in the history of God’s relationship with
man before the coming of Jesus Christ. It calls them Old Testament sacraments and natural
sacraments.
1.3.1 Old Testament Sacraments
According to Edward Schillebeeckx, echoing the thought of St. Augustine, Israel—with its visible
religion, its faithful people, its cult, sacrifices and priesthood—was the first phase of the great
Church.
➢ Israel is a sacrament of God: In the Hebrew Scriptures, Israel is called the qahal
(=assembly, church) of God, for it is deeply engrained in this people that it would
4
not even exist if it were not for God. At the same time, Israel is before the whole
world a symbol of the living God.
➢ In Israel, the ritual actions of the Qahal Yahweh can also be called sacraments:
These are institutionalized rites and objects, such as blessings, impositions of hands,
baptisms and washings, meals, oil, bread, wine, water including numerous kinds of
sacrificial offerings.
Ex: Circumcision = sign of salvation
The Passover meal with the Paschal Lamb = a memorial celebration
➢ Participation in these rituals makes the participant one with the saving action of
God. These rituals were considered true signs of divine favour.
➢ However, from the eyes of Christians, they were only “shadows” of good things to
come (cf. Heb 10:1); they lost effectiveness in the event of the coming of Christ,
when the new covenant came into force (cf. Col 2:11).
1.3.2 Natural Sacraments
In the non-Christian and non-Jewish contexts, can we say that sacraments also exist? Yes, but we
prefer to qualify them as natural sacraments, because God’s will to reveal himself and to save is
directed to all men. Joseph Martos enumerated some “sacraments” that are found in other religions,
most of them are actually rituals.
i. Water Rituals
They are rituals that involve the use of water. They signify life, growth, or cleansing and
purification. Examples:
➢ In pre-Columbian Mexico, women bathed new-born children and dedicated them to the
goddess of the waters who gave them life.
➢ In ancient Greece, water was used to wash away guilt while in ancient Rome it was used to
wash away madness.
➢ In India people bathe in the Ganges to experience physical and spiritual regeneration.
ii. Rituals of Initiation
Examples:
➢ Among some desert tribes, new-born children are sprinkled with water as a sign of welcome into
the community.
➢ In India, young Hindus begin their journey along the four stages of life by receiving a sacred cord
and beginning a long period of instruction.
iii. Ritual Meals
They are rituals that involve sharing a meal. Sharing food is frequently a sign of acceptance
and communion among those who partake of sacred meals, but it can also be a sign and a
means of experiencing spiritual strengthening. Example:
➢ The Aztecs used to eat bread made in the image of one of their gods in order to receive
divine life and experience its qualities.
iv. Atonement Rituals
They are rituals that include the offering of gifts or sacrifices. Sacrifices are sometimes a
means of making atonement or reparation for violations of a moral code.
➢ In primitive cultures diseases and disasters are often seen as signs of divine displeasure,
and sacramental rituals are employed to bring the participants back into harmony with the
divine will.
5
v. Healing Rituals
Rituals that attempt to restore health. Usually incantations accompany these rites. Herbs
and other natural medicines are also used. But the principal instruments are sacred persons
like the priests or medicine men.
vi. Funeral Rituals
They are rituals that accompany the burying of the dead. In almost all cultures, these rituals
dramatize the meaning of death and allow them to enter into that meaning.
➢ In ancient Egypt, entombment with symbols of wealth and food for the journey express a
belief in an afterlife similar to this life.
➢ Among the Hindus, the dead are cremated in order to insure that the soul does not linger
but goes on to its next incarnation.
vii. Marriage Rituals
In most religious cultures the ritual is an elaborate one which includes a period of
preparation or of separation and a ceremony of transition or incorporation into a new
pattern of living. Particular rites of separation can include negotiations between families, a
pretended abduction of the bride, breaking a thread or other symbolic object, giving away
things connected with childhood or with one’s parental family, cutting or shaving hair,
periods of fasting or seclusion…The wedding rites can include prayers and promises,
exchanges of gifts, symbolic joining by a string of flowers, a ceremonial meal…
viii. Ordination Rituals
Like marriage, these rituals usually include symbols of separation and incorporation.
The need of FAITH
Of course these rituals will not always have a profound effect on those who undergo them. People
must believe in the effectiveness of these rituals. Without such a conviction in people these so-
called natural sacraments would remain sterile symbolic actions signifying something else but not
generating a living experience of meaning. In short, they will not have an effect. FAITH is therefore,
according to Joseph Martos, the key that opens the doors to the sacred.
1.4 CHRISTOLOGICAL, PNEUMATOLOGICAL, ECCLESIOLOGICAL PRESUPPOSITIONS
1.4.1 Christological
Another precondition for understanding Sacramental Theology: the faith conviction that God’s self-
communication to human beings took place in an ultimate and unique fashion in Jesus of
Nazareth.
1.4.1.1 Jesus as the Sacrament
➢ Many of the Jews who encountered Jesus, those who have heard him speak and have
seen his works, were wondering who he could be. Certainly he could not just be an
ordinary man, most probably a prophet of God. But whoever people considered him to
be, many were thanking and praising God for having once again visited his people.
6
Indeed through this man called Jesus, they have experienced in a unique way the
goodness and blessings of God. Later on, however, his apostles would finally realize who
he really was, and would confess Him with faith statements such as the following.
Jesus Christ:
o fullness of God’s revelation, the WORD made flesh (Jn 1:14)
o the image of the invisible God (Col 1:15)
o exact representation of the Father’s being…(Heb 1:3)
o Mediator of the New Covenant (Heb 9:15)
o anyone who has seen me has seen the Father (Jn 14:9)
➢ This conviction arose only from mediation on the Easter events. The resurrection of
Jesus shed new light on his life and activity and on his death. It became clear that his life
was the transparent shape and form of the presence and activity of God. Hence, the
apostles could really testify their experience of Jesus, who was definitely a man like
them in many aspects, was in reality an experience of God’s presence and salvific action.
This is what we proclaim to you: what was from the
beginning, what we have heard, what we have seen with
our eyes, what we have looked upon and our hands have
touched—we speak of the word of life (1 Jn 1:1).
➢ It is therefore most fitting to say according to the
Belgian theologian, Edward Schillebeeckx, that
Christ is the Sacrament of the Encounter with
God.
From the discussion above, two other important preconditions for sacramental theology arise:
➢ A separation of reality into sacred and profane realms is impossible within the Christian
faith.
Even Jesus’ crucifixion and death outside the city in between two thieves, a most profane
event, can become the most sacred act of all, that is, the Son of man offering his life as a
sacrifice to God and God in turn saving his people from their sins. The incarnation of God in
Jesus of Nazareth affirms that the realm in which God come to human beings is not removed
or detached from the world no matter how depraved that world may seem to be.
➢ Even the unique presence of God in Jesus required interpretation with the “eyes of faith”.
God’s presence in Jesus was not evident in and of itself. God’s revelation even in Jesus
included a genuine hiddenness of God. God’s nearness could not only be concealed in the
modest humility of a human life (creaturely disguise) but could also be obscured in the
terrible death on the cross (culpable disguise). Read 1 Cor 1:18-30.
1.4.1.2 The basic sacramental structure of Jesus’ communication with others
(cf. GERHARD LOHFINK, Does God need the Church? Toward a Theology of the People of God [trans. of
Braucht Gott die Kirche? Herder, 1998]. Collegeville: the Liturgical Press, 1999, 150-163)
➢ If we were to look more intently into the way Jesus communicated with people during his
public life, we would discover that even this followed the sacramental principle or
structure, that is, through word and deed.
7
➢ Jesus’ words needed to be imbued with and accompanied by powerful action in order to
prove their certainty and/or efficacy. Example:
His words: This is the time of fulfilment. The Kingdom of God is at hand! (Mk 1:15) and …he
has anointed me…to announce a year of favour from the Lord (Lk 4:18-19) had to be
accompanied by his deeds specifically healing miracles, like opening the eyes of the blind,
driving away demons, and so on.
Another example:
His words: Your sins are forgiven (Mk 2:5) were as true and powerful as
His deeds: the cure of the paralytic, Stand, take your mat and go home (Mk 2:11).
➢ Likewise, his actions and gestures had to be accompanied by words in order to clarify their
meaning. Example:
His actions: taking bread, breaking it and giving it to his disciples;
His words: Take this and eat it, this is my body (Mt 26:26)
➢ From these examples, we see that in Jesus there was a unity between the word and the
symbolic action. All that he said and did was sacramental because all revealed not only
the good, powerful and integrated person within him but also and above all, the
compassionate, faithful and powerful presence of God, acting invisibly in and through
him.
➢ Such was the way Jesus tried to communicate with people; such was the way God revealed
himself in and through Christ.
1.4.1.3 The seven sacraments originate from the public ministry of Jesus
➢ Furthermore, reflecting on the more significant words-deeds of Jesus we come to realize
how the seven sacraments are indeed so closely connected with his words and deeds
especially during his public ministry. See below how the Christian sacraments are founded
on Jesus’ words and deeds.
i. Jesus is the “baptized” and the “baptizer” (foundation of baptism)
What he did: he presented himself to be baptized by John the Baptist and the Spirit came to
rest on him. (Mt 3: 13-17; Mk 1: 9-11; Lk 3: 21f; Jn 1: 31-34).
What he said: “I solemnly assure you no one can enter into God’s kingdom without being
begotten of water and Spirit” (Jn 3:5).
What he said: to James and John, “Can you drink the cup I shall drink or be baptized in the
same bath of pain as I?” (Mk 10:38); three times he predicted his death and resurrection (cf.
first prediction: Mt 16:21; Mk 8:31; Lk 9:22; second prediction: Mt 17: 22-23; Mk 9:31; Lk
9:44; third prediction: Mt 20: 18-19; Mk 10:33-34; Lk 18: 32-33).
What he did: he suffered, died, was buried and rose again (cf. Mt 26-28; Mk 14-16; Lk 22-24;
Jn 18-20)
8
What he did and said: he commissioned his apostles, saying “go, therefore, and make
disciples of all the nations. Baptize them in the name of the Father, and of the Son, and of the
Holy Spirit” (Mt 28:19)
ii. Jesus is the “anointed one” and “giver of the Holy Spirit” (foundation of Confirmation)
What he did: he presented himself to be baptized by John the Baptist and the Spirit came to
rest on him. (Mt 3:13-17; Mk 1:9-11; Lk 3:21f; Jn 1:31-34).
What he said: “The Spirit of the Lord is upon me; therefore, he has anointed me. He has sent
me to bring glad tidings to the poor…” (Lk 4:18-19, 21)
What he said: “If I fail to go, the Paraclete will never come to you, whereas if I go, I will send
him to you” (Jn 16:7)
What he did: “He breathed on them and said: Receive the Holy Spirit…” (Jn 20:22; cf. also
Acts 2:1-4).
iii. Jesus is the “dinner guest,” the “host” and the “bread of life” (foundation of the
Eucharist)
What he said: the parable of the wedding banquet or large dinner (Mt 22:1-14; Lk 14:12, 16-
24).
What he did: he dined with Levi and a large crowd of tax collectors (cf. Lk 5:29); with
Martha and Mary (cf. Lk 10:38-42); with Zacchaeus (cf. Lk 19:1-10); he fed the multitude (cf.
Mt 14:13-21; Mk 6: 32-44; Lk 9:10-17; Jn 6:1-13)
What he said: “I am the bread of life” (Jn 6:35)
What he did: he took the last supper with the twelve apostles (Mt 26:26-30; Mk 14:22-26; Lk
22:14-20)
iv. The same thing can be observed regarding the other four sacraments.
➢ Jesus is the “healer” of both physical and spiritual illness. (Penance and Anointing of the
Sick)
➢ Jesus is the “bridegroom” and at the same time the “one who sanctifies marriages” by his
presence. (Marriage)
➢ Jesus is the “apostle” and the “sender.” (Holy Orders)
Reflection Paper #2: Read the article of Bishop Pablo Virgilio David, D.D. of the
Diocese of Caloocan entitled, “LOSING RELIGION: AGNOSTICISM AND ATHEISM IN
YOUNG PERSONS” uploaded July 26, 2018 in his facebook account. A copy of the
said article is uploaded in the class google classroom account. Write an honest
reaction/reflection paper about what you have read in the article.
Deadline February 7, 2020
9
That in all things God may be Glorified.
Sources/References / Further Readings:
1. SECOND VATICAN COUNCIL, “Dogmatic Constitution on Divine Revelation Dei Verbum, (18 November 1965)”. Eng. tr.: Documents of
Vatican II, ed. J. Kroeger, Pasay City 2011, 144-168.
2. The Life of Man—To Know and Love God (Catechism of the Catholic Church nos. 1-3, 14).
3. Latourelle, Rene. Theology of Revelation. New York: Alba House, 1966, 87-248.
4. Latourelle, Rene. “Revelation” in Dictionary of Fundamental Theology. Edited by R. Latourelle and R. Fisichella. New
York: Crossroad Publ., 1994, 904-50.
5. Fiorenza, Foundational Theology: Jesus and the Church. New York: Crossroad, 1984, 249-84.
6. Dulles, Avery. Models of Revelation. New York: Doubleday, 1993. (Chs. 1-9).
7. Dulles, Avery. “Faith and Revelation,” in Systematic Theology: Roman Catholic Perspective, vol. 1, 89-128.
8. Haight, Roger. “The Symbolic Structure of Revelation” and “Symbolic Religious Communication,” in Dynamics of
Theology. NY: Orbis Books, 1990, 129-68.
9. Justin Kelly. “Knowing by Heart: The Symbolic Structure of Revelation and Faith” in Faithful Witness: Foundations of
Theology for Today’s Church. Edited by Leo J. O’Donovan and T. Howland Sanks. New York: Crossroad, 1989, 63-84.
10
