Natural Revelation Limits and Special Revelation
Natural Revelation and the Necessity of Special Revelation
The concept of natural revelation refers to the knowledge of God derived from his works in nature and the human experience. However, the sufficiency of natural revelation to lead fallen humanity to salvation has been a subject of debate among Christian traditions. According to Charles Hodge, the Reformed theologian, "the question whether the knowledge of God derived from his works, be sufficient to lead fallen men to salvation, is answered affirmatively by Rationalists, but negatively by every historical branch of the Christian Church" [2].
The insufficiency of natural theology is rooted in the biblical understanding that humanity's sinful condition hinders its ability to fully comprehend God's nature and purposes through natural revelation alone. The apostle Paul writes in Romans 1:18-23 about the suppression of truth and the resulting idolatry, highlighting the limitations of natural revelation in achieving salvation. Hodge argues that "the works of nature make known the existence and some of the attributes of God, but they do not reveal the plan of salvation" [4].
In contrast to natural revelation, special revelation involves the supernatural unveiling of divine truths to humanity. This can occur through various means, including visions, prophetic utterances, and the written Word of God. The Bible itself is considered a form of special revelation, as it contains the record of God's interactions with humanity and the unfolding of his redemptive plan [1].
The early Christian fathers, such as those represented in the Ante-Nicene Fathers, understood revelation as a divine act that surpasses human reason and natural knowledge. For instance, the text from the Twelve Patriarchs discusses the nature of revelation, emphasizing that it is the Son who reveals the Father to whom He wishes [3].
The necessity of special revelation is underscored by the limitations of natural revelation in a fallen world. According to Hodge, "the Bible reveals a God who is constantly and everywhere present with his works, and who acts upon them, not only mediately, but immediately, when, where, and how He sees fit" [5]. This understanding highlights the complementary nature of natural and special revelation, with the latter providing the necessary clarity and specificity for salvation.
The distinction between natural and special revelation is also reflected in the different gifts associated with them, such as prophecy and the interpretation of tongues in the New Testament. Jamieson, Fausset, and Brown's commentary on 1 Corinthians 14:6 distinguishes between "revelation" as the supernatural unveiling of divine truths and "prophesying" as the enunciation of such revelations to others [9].
In theological terms, the relationship between natural and special revelation has implications for understanding the nature of faith and knowledge. Hodge discusses the grounds of faith and knowledge, noting that faith is rooted in authority, while knowledge is grounded in sense or reason. The necessity of special revelation is tied to the authority of Scripture, which provides a reliable and divinely inspired source of truth [6].
The Catholic tradition, as represented by Thomas Aquinas, also acknowledges the distinction between natural knowledge and the supernatural realm of faith. Aquinas argues that sacraments, as professions of faith, surpass the knowledge of natural reason and are therefore not part of the natural law but of the Divine law [8].
The historical development of the doctrine of revelation has been shaped by controversies with Deistical Rationalism, which denied the possibility of supernatural revelation. Hodge addresses this issue, arguing that the Bible's revelation of a God who acts immediately in the world contradicts the Deistic view [7].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Revelation — An uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (Heb. 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing. (See WORD OF [532]GOD.) The Scriptures are not merely the "record" of revelation; they are the revelation itself in a written form, in order to the accurate presevation and propagation of the truth. Revelation and inspiration differ. Rev”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 13: § 3. Insufficiency of Natural Theology . The second extreme opinion respecting Natural Theology is, that it precludes the necessity of a supernatural revelation. The question whether the knowledge of God derived from his works, be sufficient to lead fallen men to salvation, is answered affirmatively by Rationalists, but negatively by every historical branch of the Christian Church. On this point the Greek, the Latin, the Lutheran, and the Reformed Churches are unanimous. The two former are more exclusive than the two latter. The Greeks an”
- Schaff ANF/NPNF (Patristic) “ANF Vol 8: Twelve Patriarchs, Excerpts, Epistles, Apocrypha, Decretals — CHAP. VI.--THE NATURE OF REVELATION.: And Peter said: "If this is the case, you are acting most impiously. For if it belongs to the Son, who arranged heaven and earth, to reveal His unrevealed Father to whomsoever He wishes, you are, as I said, acting most impiously in revealing Him to those to whom He has not revealed Him." And Simon said: "But he himself wishes me to reveal him." And Peter said: "You do not understand what I mean, Simon. But listen and understand. When it is said that the Son will reveal Him to whom He ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 11: as the science of the facts of divine revelation so far as those facts concern the nature of God and our relation to him, as his creatures, as sinners, and as the subjects of redemption. All these facts, as just remarked, are in the Bible. But as some of them are revealed by the works of God, and by the nature of man, there is so far a distinction between natural theology, and theology considered distinctively as a Christian science. With regard to natural theology, there are two extreme opinions. The one is that the works of nature make ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 17: cognizance of human affairs, and to reveal himself to his creatures. (4.) The argument from Scripture, although not admitted by Rationalists, is for Christians conclusive. The Bible reveals a God who is constantly and everywhere present with his works, and who acts upon them, not only mediately, but immediately, when, where, and how He sees fit. B. Necessity of a Supernatural Revelation . Admitting, however, the metaphysical possibility of a supernatural revelation, the next question is whether such a revelation is necessary. This questio”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 12: § 4. Faith and Knowledge. The relation of faith to knowledge is a wide field. The discussions on the subject have been varied and endless. There is little probability that the points at issue will ever be settled to the satisfaction of all parties. The ground of faith is authority. The ground of knowledge is sense or reason. We are concerned here only with Christian faith, i.e ., the faith which receives the Scriptures as the Word of God and all they teach as true on his authority. Is a Supernatural Revelation needed? The first question i”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 17: § 2. Deistical Rationalism. A. Possibility of a Supernatural Revelation . The first point to be determined in the controversy with the Deistical Rationalists, concerns the possibility of a supernatural revelation. This they commonly deny, either on philosophical or moral grounds. It is said to be inconsistent with the nature of God, and with his relation to the world, to suppose that He interferes by his direct agency in the course of events. The true theory of the universe, according to their doctrine, is that God having created the worl”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of Confession, As Regards Its Necessity, Art. 2: Article: Whether confession is according to the natural law? I answer that, The sacraments are professions of faith, wherefore they ought to be proportionate to faith. Now faith surpasses the knowledge of natural reason, whose dictate is therefore surpassed by the sacraments. And since "the natural law is not begotten of opinion, but a product of a certain innate power," as Tully states (De Inv. Rhet. ii), consequently the sacraments are not part of the natural law, but of the Divine law whic”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 14:6: Translate, "But now"; seeing there is no edification without interpretation. revelation . . . prophesying--corresponding one to the other; "revelation" being the supernatural unveiling of divine truths to man, "prophesying" the enunciation to men of such revelations. So "knowledge" corresponds to "doctrine," which is the gift of teaching to others our knowledge. As the former pair refers to specially revealed mysteries, so the latter pair refers to the general obvious truths of salvation, brought from the common storehouse of believers.”