This means that the «
revelation of the mystery hidden from endless ages» which had taken place in the Incarnation of Christ continues to occur through the «deeds and words» of the Church.
For Adam, the first man, was a type of him who was to come, Christ the Lord, Christ the new Adam, in the
very revelation of the mystery of the Father and of his love, fully reveals man to himself and brings to light his most high calling.»
Although they are quite willing to agree that all people are always touched by the mystery that surrounds our existence, they see no need to posit a special and decisive
historical revelation of this mystery.
The perspective taken in this book (especially in Chapter 8) is that of an evolutionary cosmology in which the universe itself is the
primary revelation of mystery and in which religions and their symbols are seen as expressions of the cosmos (and not just of isolated, cosmically homeless human subjects).
How can we reconcile this emphasis on the definitiveness of Christ with our acknowledgement of and continual openness to the
general revelation of mystery given to our universe, to human existence and especially to religious experience?
Knowing is the kind of movie that has an earnest theme that is wholly overcooked, whereby the concepts behind the thematic material of the piece suck all of the creativity and entertainment value from the rudimentary storyline in order to facilitate the
constant revelations of the mystery at the heart of the plot.
There is
a revelation of a mystery.
As we have argued previously,
the revelation of mystery occurs also in the mystical, silent, and active ways of religion.
«Only in the mystery of the incarnate Word does the mystery of man take on light... Christ, the final Adam, by
the revelation of the mystery of the Father and His love, fully reveals man to man himself and makes his supreme calling clear.»
The revelation of mystery, we have been emphasizing, requires our careful cultivation of all four ingredients of religion.
If there is
a revelation of mystery it could not give us absolutely clear solutions to specific ethical, political and social problems, any more than we can expect it to solve scientific problems.
And we articulated the second objection by insisting that a Christian theology of revelation must not be isolated from
the revelation of mystery as it occurs in the sacramental, mystical, silent, and active features of other religions as well.
In order to be receptive to
the revelation of mystery, religious faith must have sacramental, mystical, silent, and active ingredients.
Perhaps the same could be said concerning
the revelation of mystery through the religious traditions of humanity.
We can not respond to this question without recalling, as we shall do in each of the following chapters, what we take to be the startling imagery presented by the Christian understanding of
the revelation of mystery.
These four temptations of religion, all of which in the extreme would frustrate
any revelation of mystery, can be thwarted only if each religious way allows itself to be nourished by the other three.
(See Lumen Gentium, Chapter II, # 16) Not to acknowledge this possibility is itself a kind of idolatry that obscures, as does all idolatry, the self -
revelation of mystery.
Romans 16:25 «Now to Him who is able to establish you according to my gospel (Paul's gospel of grace) and the preaching of Jesus Christ, according to
the revelation of the mystery which was kept secret since the world began».
Especially in the story of the momentous event of liberation called the Exodus the Hebrew people felt
the revelation of the mystery of God.