Book Of Revelation Pdf Free Download

The Book of Revelation,[a] also erroneously called the Book of Revelations,[b][4] is the final book of the New Testament (and therefore the final book of the Christian Bible). Written in Koine Greek, its title is derived from the first word of the text: apokalypsis, meaning 'unveiling' or 'revelation'. The Book of Revelation is the only apocalyptic book in the New Testament canon.[c] It occupies a central place in Christian eschatology.

By reasoning analogous with Millerite historicism, Bah'u'llh's doctrine of progressive revelation, a modified historicist method of interpreting prophecy, is identified in the teachings of the Bah' Faith.[77]

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1. Hearing the word of God with reverence and proclaiming it with faith, the sacred synod takes its direction from these words of St. John: "We announce to you the eternal life which dwelt with the Father and was made visible to us. What we have seen and heard we announce to you, so that you may have fellowship with us and our common fellowship be with the Father and His Son Jesus Christ" (1 John 1:2-3). Therefore, following in the footsteps of the Council of Trent and of the First Vatican Council, this present council wishes to set forth authentic doctrine on divine revelation and how it is handed on, so that by hearing the message of salvation the whole world may believe, by believing it may hope, and by hoping it may love. (1)

2. In His goodness and wisdom God chose to reveal Himself and to make known to us the hidden purpose of His will (see Eph. 1:9) by which through Christ, the Word made flesh, man might in the Holy Spirit have access to the Father and come to share in the divine nature (see Eph. 2:18; 2 Peter 1:4). Through this revelation, therefore, the invisible God (see Col. 1;15, 1 Tim. 1:17) out of the abundance of His love speaks to men as friends (see Ex. 33:11; John 15:14-15) and lives among them (see Bar. 3:38), so that He may invite and take them into fellowship with Himself. This plan of revelation is realized by deeds and words having an inner unity: the deeds wrought by God in the history of salvation manifest and confirm the teaching and realities signified by the words, while the words proclaim the deeds and clarify the mystery contained in them. By this revelation then, the deepest truth about God and the salvation of man shines out for our sake in Christ, who is both the mediator and the fullness of all revelation. (2)

4. Then, after speaking in many and varied ways through the prophets, "now at last in these days God has spoken to us in His Son" (Heb. 1:1-2). For He sent His Son, the eternal Word, who enlightens all men, so that He might dwell among men and tell them of the innermost being of God (see John 1:1-18). Jesus Christ, therefore, the Word made flesh, was sent as "a man to men." (3) He "speaks the words of God" (John 3;34), and completes the work of salvation which His Father gave Him to do (see John 5:36; John 17:4). To see Jesus is to see His Father (John 14:9). For this reason Jesus perfected revelation by fulfilling it through his whole work of making Himself present and manifesting Himself: through His words and deeds, His signs and wonders, but especially through His death and glorious resurrection from the dead and final sending of the Spirit of truth. Moreover He confirmed with divine testimony what revelation proclaimed, that God is with us to free us from the darkness of sin and death, and to raise us up to life eternal.

The Christian dispensation, therefore, as the new and definitive covenant, will never pass away and we now await no further new public revelation before the glorious manifestation of our Lord Jesus Christ (see 1 Tim. 6:14 and Tit. 2:13).

5. "The obedience of faith" (Rom. 16:26; see 1:5; 2 Cor 10:5-6) "is to be given to God who reveals, an obedience by which man commits his whole self freely to God, offering the full submission of intellect and will to God who reveals," (4) and freely assenting to the truth revealed by Him. To make this act of faith, the grace of God and the interior help of the Holy Spirit must precede and assist, moving the heart and turning it to God, opening the eyes of the mind and giving "joy and ease to everyone in assenting to the truth and believing it." (5) To bring about an ever deeper understanding of revelation the same Holy Spirit constantly brings faith to completion by His gifts.

6. Through divine revelation, God chose to show forth and communicate Himself and the eternal decisions of His will regarding the salvation of men. That is to say, He chose to share with them those divine treasures which totally transcend the understanding of the human mind. (6)

As a sacred synod has affirmed, God, the beginning and end of all things, can be known with certainty from created reality by the light of human reason (see Rom. 1:20); but teaches that it is through His revelation that those religious truths which are by their nature accessible to human reason can be known by all men with ease, with solid certitude and with no trace of error, even in this present state of the human race. (7)

7. In His gracious goodness, God has seen to it that what He had revealed for the salvation of all nations would abide perpetually in its full integrity and be handed on to all generations. Therefore Christ the Lord in whom the full revelation of the supreme God is brought to completion (see 2 Cor. 1:20; 3:13; 4:6), commissioned the Apostles to preach to all men that Gospel which is the source of all saving truth and moral teaching, (1) and to impart to them heavenly gifts. This Gospel had been promised in former times through the prophets, and Christ Himself had fulfilled it and promulgated it with His lips. This commission was faithfully fulfilled by the Apostles who, by their oral preaching, by example, and by observances handed on what they had received from the lips of Christ, from living with Him, and from what He did, or what they had learned through the prompting of the Holy Spirit. The commission was fulfilled, too, by those Apostles and apostolic men who under the inspiration of the same Holy Spirit committed the message of salvation to writing. (2)

26. In this way, therefore, through the reading and study of the sacred books "the word of God may spread rapidly and be glorified" (2 Thess. 3:1) and the treasure of revelation, entrusted to the Church, may more and more fill the hearts of men. Just as the life of the Church is strengthened through more frequent celebration of the Eucharistic mystery, similar we may hope for a new stimulus for the life of the Spirit from a growing reverence for the word of God, which "lasts forever" (Is. 40:8; see 1 Peter 1:23-25).

In its broad meaning, revelation is divine guidance or inspiration; it is the communication of truth and knowledge from God to His children on earth, suited to their language and understanding. It simply means to uncover something not yet known. That religion depends on revelation is nothing new.

Most often, revelation unfolds as an ongoing, prayerful dialogue with God: A problem arises, its dimensions are studied out, a question is asked, and with sufficient faith, God leads us to answers, either partial or full. Though ultimately a spiritual experience, revelation also requires careful thought. God does not simply hand down information. He expects us to figure things out through prayerful searching and sound thinking.

And as you probably know, it's a strange world out there. If you have browsed through a Christian bookstore recently and gone to the section on Revelation, your Left Behind series and everything else is there you and if you thumb through any of those books, you probably discover that there's almost as many different interpretations of revelation as there are interpreters, and there's always a new one coming down the pike. And not only that, there's a lot of really weird stuff out there as well. And I have a I have a folder in my office of my like that. I collect things over the years, you know, of these strange things. One of the interesting ones was when I was teaching this course back in the early nineties, I forget when the first Desert War was, it was 1991 and it was in January and I was teaching in J term and about the middle of January, this book came out proving you see that the Gulf War was the beginning of Armageddon, you know, and all this sort of stuff and had it all laid out. Well, the thing was, is that the day after the book came out, the war was over. I told the class this book probably had the shortest lived history of any publication ever. You know, it was good for one day and then proved absolutely wrong. But, you know, there's just there's all sorts of stuff out there like that. Why? Why is that so? Well, primarily because of the nature of visions. Now, there's one whole wing of biblical scholarship that does not buy into the idea of visionary experience. And so they understand revelation simply as, you know, the vision. John's vision is simply being used as a literary device to explain his theology.

But I think that we if you look at Christian history, 2000 years of Christian history, you have numerous visionaries and visionary experiences, and you don't have to get into Christian history very far. You can start with Steven and his trial in chapter seven, where he sees the heavens open and the son of man standing at the right hand of the majesty and high. Second would be Paul. Well, no. Second would be an annoyance, wouldn't it? Who here sees the Lord in the vision that sends him to Sol to lay hands on him so that He might receive his sight and receive the Holy Spirit. And then, of course, there's Paul, who talks about his visions and revelations. So you don't even have to get out of the New Testament to have the evidence of of Christians who have visionary experiences. And of course, all the way through history, you've got people who've had visionary experiences. The problem with the vision is. That. A vision takes the visionary into what I call vision consciousness or a supra normal consciousness. Now normal consciousness, I having that center circle bear. And normal consciousness? No. A static, two dimensional picture really doesn't do it. What I should have is some sort of a three dimensional thing where that inner circle, like an amoeba, is expanding and contracting. Because that's the way our consciousness works. There are times when we are so focused on on one thing, the rest of the world just sort of disappears. There are other times where we're just sort of laid back and going with the flow and everything's out there for us. So our normal consciousness is, is a fluctuating kind of thing, but our normal consciousness operates within what we would call a normal range of consciousness. 17dc91bb1f