Revelation when applied to religion, means something communicated
immediately from God to man. It is revelation to the first person
only, and hearsay to every other, and, consequently, they are not obliged
to believe it. It is a contradiction in terms and ideas to call anything a revelation
that comes to us at second hand, either verbally or in writing. Revelation
is necessarily limited to the first communication.

Revelation is a communication of something which the person to whom that thing is revealed did not know before. For if I have done a thing, or seen it done, it needs no revelation to tell me I have done it, or seen it, nor to enable me to tell it, or to write it.

The idea of revelation is the idea of special knowledge of God, or of religious truth, possessed by some people and transmitted by them to others. In some form or other the idea is reasonable. In all other matters people differ in their degree of skill or insight. Why not in religion?

Revelation, n. A famous book in which St. John the Divine concealed all that he knew. The revealing is done by the commentators, who know nothing.

Revelation is the fulgurant irruption of a knowledge that comes, not from an individual or collective subconscious, but on the contrary from a supra-consciousness, which though latent in all beings nonetheless immensely surpasses its individual and psychological crystallizations.

If by chance “the Revelation of God” were addressed to people, this would not consist in the unveiling of a content foreign to its own essence and somehow transmitted to a few initiates. To reveal Himself to people could only signify for God that He gives to them a share if his eternal self-revelation. Christianity is nothing other, truly, than the awe-inspiring and meticulous theory of this givenness of God’s self-revelation shared with man.

The essential purpose of revelation is to develop divine knowledge in man.

It is a contradiction in terms and ideas, to call anything a revelation that comes to us at second-hand, either verbally or in writing. Revelation is necessarily limited to the first communication — after this, it is only an account of something which that person says was a revelation made to him; and though he may find himself obliged to believe it, it cannot be incumbent on me to believe it in the same manner; for it was not a revelation made to me, and I have only his word for it that it was made to him.

It is a contradiction in terms and ideas, to call anything a revelation that comes to us at second-hand, either verbally or in writing. Revelation is necessarily limited to the first communication; after this, it is only an account of something which that person says was a revelation made to him; and though he may find himself obliged to believe it, it cannot be incumbent on me to believe it in the same manner; for it was not a revelation made to me, and I have only his word for it that it was made to him.

The revelation of God, in which man's fulfilment of the true knowledge of God takes place, is the disposition of God in which He acts towards us as the same triune God that He is in Himself, and in such a way that, although we are men and not God, we receive a share in the truth of His knowledge of Himself. Certainly it is the share which He thinks proper and which is therefore suitable for us. But in this share we have the reality of the true knowledge of Himself.

Every sect is a certificate that God has not plainly revealed his will to man. To each reader the Bible conveys a different meaning. About the meaning of this book, called a revelation, there have been ages of war, and centuries of sword and flame. If written by an infinite God, he must have known that these results must follow; and thus knowing, he must be responsible for all.

Unveiling is the mystical perception of the saint but not through abstract of philosophical knowledge, but it is a vision clothed in form especially human form. It is cognitive but apparitional revealing knowledge through divine light.

Revelation was not a necessitating motive of assent, but a means of information. We should not confound the way whereby we come to the knowledge of a thing with the grounds we have to believe it.

The revelation in Jesus, just because it is the revelation of the righteousness of God is at the same time the strongest conceivable veiling and unknowableness of God. In Jesus, God really becomes a mystery, makes himself known as the unknown, speaks as the eternally Silent One.