Around my 33 years
of age, and especially in the period from 1979 to 1986 , I got some very
remarkable out of body experiences. It was a serial of visions and
dreams that left me both shaken and astounded for a very long time. No
one had told me anything about the possibility to experience such a
phenomenon. Having several visions out of the body and I didn't have any
idea what to do with the dreams and visions.
After a couple of years I came in contact with some people
who had some meetings about dreams and the interpretation of dreams using especially
the theories of Carl Gustaf Jung. But it did not catch my interest for long
time, so again I was left alone with all my inspirations and nothing to do with
Fortunately I have
noticed all my dream and visions on paper, because about 11 years after
I began to have the experiences that I was led in the right direction after which the dreams
and visions successively began to came trough and more and more became a reality
realized that one can have dreams that can be vague and dreams and visions that
are so clear that they sooner or later become as real as any physical matter.
Then I also realized that my dreams and visions was not something which should
be interpreted after one or another ordinary system, but after the extraordinary
system and principles our ancestors have used for many a thousand years.
our ancestors have been inspired both by physically and spiritually
observations. Their cosmological and mythological stories are sensed by telepathic
inspirations and their cultural buildings was made to reflect the order of both
the creation of macro cosmos in heaven and micro cosmos creation on the Earth.
inspired people on the Earth have to all time of course got the same
inspirations because the Creation as such "speaks" likely to all
people all over the World who are minded to have these inspirations. That fact
is also the explanation to the great similarity between symbols and ritual
buildings all over the World.
the following below I will show some of my visions that started my interest for
the Ancient Way of understanding the Natural Religion and what also
are the cause of writing this website.
"woke up" from my sleep and found myself hovering over the Baltic Sea
Island Bornholm on which I live. Out in the horizon I saw the beginning of what I
believe was the morning Sun rising. I moved down and towards the east to meet
the light just in the level with the ocean and stopped, waiting for the sun to
in stead of the Sun coming up, a golden so called Rock Carving Ship came sailing
majestic against me and just as it passed, me I saw that the ship was pulled
by a horse and on the horse a man was steering the hole scenery.
vision was the beginning of my interest for the old cultures after first looking
on my own religious heritage and it's real value compared to a more natural way
of understanding the nature of creation. And after a while I began to study the
interesting symbols our ancestors have made on rocks and stones.
Again I woke up in a dream and this time I had the feeling that I was very far out
in the space and close to a strong cosmic source which was very radiating and
a rain of floating golden arrow shapes and green droplets came down on me and
inside and even trough my mind and body. It
was very vibrating and filled with high electrical energy, and I had a feeling
that it had a kind of cleaning effect on my mind. Intuitively I sensed that my
experience some information's about the Sun and it's creative forces.
3 pictures which,
in my opinion, shows the same phenomenon as mine above. Picture 1 is Egyptian,
picture 2 is Aztec and picture 3 is Native American.
can imagine that the findings of golden masks, as for instant the Aztec mask and
the Egypt relief above with the sunbeams coming down, very well can refer
to and symbolize the kind of experience, I here refer to in my out of the body
vision. The Aztecs meant that the Golden masks and jewellery was made of the
Golden Tears of the Sun God.
the Gold or the golden colour are being used in ancient cultures, it is not
because of its economically value, but of its spiritual value and as a quality
mark for a specific spiritual and personal development to use in the society in
which you live.
vision came also to me, flying out of my body. It was very clear to me that I was
looking at the biggest wheel one can imagine, namely the Galaxy Wheel you can se
in the night sky as a ring seemingly going around the Earth.
wheel are well known all over the World from ancient cultures and it is pictured with both 4 and 8
Sometimes also with concentric rings or cup marks. The intuitive knowledge deals
with the 4 directions in the Galaxy connected to the location of our
Solar System. Link:
Milky Way Directions
I am out of my sleeping body out in the space. This was an experience of both sounds and
colours at the same time moving thundering up and down in the space.
The colours was beautiful pastels and the sound, which changed rhythmical together with
the colours, was thundering in the space. Picture 1 is my own drawings of
the experience and picture 2 which very much could show the same mythical
experience, is from the Canaries Island, Las Palmas.
can very well recognize what our ancestors have felt when they had their rituals
in which the tried to create a similar sound using many different kinds of
instruments to imitate the sounds of Creation.
astrophysics have re-discovered that for instance the Sun and the Cosmic
Microwave Background have its special sounds,
and they surely are to re-discover many other sounds in space, just as our
ancestors have done and as it is possible for everybody who are interested in
the "cheap" spiritual way which costs nothing and not are
polluting in any way.
Read also of the
philosophical concept of "Musica Universalis" here
my sleep I suddenly found myself floating on my back high up in the dark
space. I had a feeling of looking to the west towards a dim light in the
horizon. The light became more and more bright and after a while it took the
shape of a Woman who slowly floated towards me accompanied
with a low frequent thundering sound.
she came nearer and nearer, I saw that she was naked. She filled more and more in
the sky above me until she became so big, that her naked body filled the whole
sky above me.
stopped right above me with her breasts just before my face and as I focused on
her breasts, some round spots of colours one after another appeared on both
breasts. First a white spot, then a yellow, a red, a brown and at last a black
Looking at this scenery, I
immediately got the information that the spots represented the different human
races on the Earth, and that She was The One who had given birth and shape to all physical living matter
in the Galaxy.
An just as I got this intuitive
knowledge, 2 rays of milk floated from her breasts down into my face - and I
just felt pure happiness by her mega
capability of warm and caring power of nourishment. (Own drawing and an
“The Maiden with the Mead” by author Maria Christine
"The starting point of this thesis was the question: “Is there anything
in common between the various myths in which a supernatural woman offers
a “memory drink”, a “precious” or “ancient” mead to a god or a hero? The
theme occurs in many poems of the Poetic Edda: In the Hávamál, the
Skírnismál, the Hyndluljod, and in the Heroic Poems Sigrdrifumál and
Helgakvida Hundingsbani II. Through an analysis of the structural
patterns in the different poems, I have shown that there must be a
common myth forming the basis of these poems, a “hidden” mythology which
I have called “Maiden-mythology”. Since the mead-serving woman appears
in very different shapes – as giantess, goddess and valkyrie – I have
chosen to call her “the Maiden”, since she is usually referred to as a
mćr in the sources.
One of the main aims has been to prove that a common
structural pattern is present in these poems, and that “the Maiden” is
the same figure even if she appears with different names, status and
family-relations. The structural pattern follows the basics of an
initiation ritual, particularly resembling the initiation of a priest,
shaman or mystical vocation. I have identified five main themes in this
structure of initiation: a “vision quest theme”, a “vision theme”, a
“descending theme”, a “trial theme” and a “Maiden theme”. In each of the
stories, the hero or god seeks visions in manners that we know people to
have seeked visions in Norse society and in other societies, he achieves
a vision, usually of the dazzling, bright image of the Maiden, he
descends to the world of the dead, he overcomes obstacles in that realm,
and he meets the Maiden, who offers him the precious mead and her loving
AD: I can very clearly recognize Maria Christine
Kvilhaug´s very precise description of this journey of a hero
initiation. In my own case told above in The Mother Goddess, the mead
was given to me as milk from her breasts.
What a date to have! She
was and is The Great Mother Goddess! A pure experience of the Female Creative
Force and warm Nourishment . . . (Lyrics from Lisa
I am sure that I, with this experience, have had a similar vision which many
others of our ancestors have had, and I thereby recognizes many of our ancestors
mythological stories about the Great Mother as well as I also recognize some
pictures and sculptures of The Mother Goddess, our ancestors have left for us to
our great wonder.
In this meeting,
the surprising alternative knowledge of Creation in our Galaxy
intuitively came clear to me: Everything in our Galaxy is moving OUT
from the centre of our Galaxy. Stars, Planets, Moons and minor lumps of
Matter and clouds of dust. Not very fiercely and explosive, but in a
more gentle way. That is: The Creation of our Solar System have been
underway right since it left the very centre of our Galaxy!
movement is quite contrary the explanation of Modern Science who thinks
that "gravity contracts everything", but this movement of Galactic
Creation is confirmed in the Myths of Creation from all over the World.
The great Mother Goddess
Listen to this video about cosmic visions by John K.
Lundwall - Celestial Ascent in Myth and Cult -
Dreams; Visions and Highly Sensitive Persons
- Through all
times, very sensitive people have got many inspirations and revelations
via their sensitive skills, which can be very misunderstood in the
society. For my own part I got some dreams and visions because of my
sensitivity and intuitive qualities.
- People who are
very sensitive needs very often to be constitutional recognized and
confirmed in order to find out which creative personal and spiritual
skills they have.
If you are such a
sensitive human being and are in a need for personal guidance, take a
look at these links below:
Native American Prayer for Life - Mitakuye Oyasin
All my relations. I
honour you in this circle of life with me today. I am grateful for this
opportunity to acknowledge you in this prayer....
To the Creator, for the
ultimate gift of life, I thank you.
To the mineral nation
that has built and maintained my bones and all foundations of life
experience, I thank you.
To the plant nation that
sustains my organs and body and gives me healing herbs for sickness, I
To the animal nation
that feeds me from your own flesh and offers your loyal companionship in
this walk of life, I thank you.
To the human nation that
shares my path as a soul upon the sacred wheel of Earthly life, I thank
To the Spirit nation
that guides me invisibly through the ups and downs of life and for
carrying the torch of light through the Ages. I thank you.
To the Four Winds of
Change and Growth, I thank you.
You are all my
relations, my relatives, without whom I would not live. We are in the
circle of life together, co-existing, co-dependent, co-creating our
destiny. One, not more important than the other. One nation evolving
from the other and yet each dependent upon the one above and the one
below. All of us a part of the Great Mystery.
Thank you for this Life.
Revelations and Visions are just a very
natural and intuitive way of getting and gathering Mytho-Cosmological
knowledge. In the best of times, one or more individuals in every
smaller native community was/is able to communicate with the natural
creative forces, called "archetypes" in modern time.
- There is
nothing special in this -
it is only special because it is very much forgotten.
Studying the Wikipedia explanations below, it
clearly shows how modern intellectual scholars can discuss pages up and down
without getting anywhere because they have forgotten the Ancient Way of
This article is about the concept of
For the book in the Bible, see
Book of Revelation. For other uses, see
Bhagavad Gita is
Lord Krishna's counsel to
Arjuna on the battlefield of the
is the act of revealing or disclosing, or making something obvious and
clearly understood through active or passive communication with the
divine. Revelation can originate directly from a
deity, or through an agent, such as an
angel. One who has experienced such contact with or communication
from the divine is often known as a
Some religions have
religious texts which they view as divinely or
supernaturally revealed or inspired. Revelation or information from
a supernatural source is of much lesser importance in some other
religious traditions. It is not of great importance in the Asian
Confucianism, but similarities have been noted between the Abrahamic
view of revelation and the
Buddhist principle of
Epistemology: How does one
know if a divine revelation is genuine?
In earlier eras it was taken as a given by many people that God, or the
gods, revealed His (or their) will to mankind in some form or another.
Since the dawn of classical modern philosophy, and especially since the
Age of Enlightenment in the seventeenth and eighteenth centuries,
this belief has become less well-accepted among a growing segment of the
This question is part of the subject of
epistemology. Epistemology is the branch of
philosophy that addresses questions such as: "What is knowledge?",
"How is knowledge acquired?", and "How do we know what we know?" In
addressing this subject the first issue to note is that the terms
"knowledge" and "belief" are often used interchangeably by religious
believers, but technically these are very distinct terms.
Often, statements of "belief" mean that the speaker holds a religious
belief to be true, although firm proof is lacking. Examples would be the
belief that God created the universe, or that God sent a message to the
Isaiah. Some religious believers hold that they actually have
proof that such beliefs are true, but these proofs are not agreed
upon by people within any one religion; they are certainly not agreed
upon by people outside of their religion, and they are rejected as
proof by both philosophers, logicians and scientists. It is
precisely the belief in things which cannot be proved that forced
philosophers to ask "What is the difference between belief and
knowledge?" This had led philosophers to discover that knowledge differs
from belief, in that knowledge is a justified, true belief. (This is an
over-simplification, see the article on
epistemology and the
Abrahamic religions, including Judaism, Christianity and Islam, take it
as a matter of faith that God exists, and in some way can reveal His
will to people. However, the question of epistemology still exists among
members of those faiths, as members need to be able to distinguish
between true prophets and false prophets. There are documents in each of
these religions which offer criteria with which to distinguish true from
Judaism, issues of epistemology have been addressed by
Jewish philosophers such as
Saadiah Gaon (882–942) in his
Book of Opinions and Beliefs;
Maimonides (1135–1204) in his
Guide for the Perplexed;
Samuel Hugo Berman, professor of philosophy at the Hebrew
Joseph Dov Soloveitchik (1903–1993), talmudic scholar and
Neil Gillman, professor of philosophy at the
Jewish Theological Seminary, and
Elliot N. Dorff, professor of philosophy at the
American Jewish University.
Types of revelation
Some people hold that God can communicate with man in a way that gives
direct, propositional content: This is termed verbal revelation.
Orthodox Judaism and traditional Christianity hold that the first
five books of
Moses were dictated by God in such a fashion.
The neo-Aristotelian philosophers of the medieval era held that
revelation was the discovery of absolute truths about God, man, and
man's place in God's universe, as discovered through logical
philosophical inquiry. A prophet's connection to God was held to be the
only way that a person could reach such a state of pure reason.
Some believe that God reveals himself through His Creation, and that at
least some truths about God can be learned by studying nature,
cosmology, etc. Adherents of this view often dismiss the idea of
divine texts or "scriptures". Others find support in Biblical verses
such as "The
heavens declare the glory of God" .
Non-verbal propositional revelation
One school of thought holds that revelation is non-verbal and
non-literal, yet it may have propositional content. People were divinely
inspired by God with a message, but not in a verbal-like fashion.
Abraham Joshua Heschel has written that "To convey what the prophets
experienced, the Bible could either use terms of descriptions or terms
of indication. Any description of the act of revelation in empirical
categories would have produced a caricature. That is why all the Bible
does is to state that revelation happened; How it happened is something
they could only convey in words that are evocative and suggestive."
However it is contented that the Bible does indeed state exactly how
certain prophets received revelation. Such as
Isaiah, who writes that he received his message through visions,
where he would see
YHWH the God of Israel, speaking to angelic beings that surrounded
him. Isaiah would then write down the dialogue exchanged between YHWH,
and the angels. This form of revelation constitutes the bulk of the text
Book of Isaiah. The same formula of divine revelation is used by
other prophets throughout the
Tanakh, such as Micaiah in 1 kings 22:19-22.
Revelation through a people's historical
development of their faith
Some believe that given God's non-anthropomorphic nature, the above
listed forms of revelation are, by definition, impossible. Instead,
God's will is revealed through the interaction of man and God throughout
Rabbi Louis Jacobs proposes that by viewing how the
Jewish people have understood God's will throughout history, we see
how God has actually influenced the development of
Jewish law; it is this process that we should recognize as
In the 20th century, religious
existentialists proposed that revelation held no content in and of
itself; rather, they hold that God inspired people with His presence by
coming into contact with them. In this view the Bible is a human
response that records how we responded to God.
One of the major trends in modern Jewish philosophy was the attempt to
develop a theory of Judaism through existentialism. One of the primary
players in this field was
Franz Rosenzweig. His major work,
Star of Redemption, gives a
philosophy in which he portrays the relationships between God, humanity
and world as they are connected by creation, revelation and redemption.
Conservative Jewish philosophers
Elliot N. Dorff and
Neil Gillman take the existentialist philosophy as Rosensweig as one
of their starting points for understanding
Jewish philosophy. (They come to distinct conclusions, however.)
Paul Johannes Tillich
(1886–1965) was a theologian and Christian existentialist philosopher.
Tillich was, along with contemporary Karl Barth, one of the more
influential Protestant theologians of the twentieth century. Tillich's
Protestant theology was highly systematic. He sought to correlate
culture and faith such that "faith need not be unacceptable to
contemporary culture and contemporary culture need not be unacceptable
to faith". Consequently, Tillich's orientation is
apologetic, seeking to make concrete theological answers that are
applicable to ordinary daily life. Tillich sought to reconcile
revelation and reason by arguing that revelation never runs counter to
Thomas Aquinas who said that faith is eminently rational), but both
poles of the subjective human experience are complementary.
Tillich's radical departure from traditional Christian theology is his
Christ. According to Tillich, Christ is the "New Being", who
rectifies in himself the alienation between essence and existence.
Essence fully shows itself within Christ, but Christ is also a finite
man. This indicates, for Tillich, a revolution in the very nature of
being. The gap is healed and essence can now be found within existence.
Thus for Tillich, Christ is not God per se in himself, but Christ
is the revelation of God. Whereas traditional Christianity regards
Christ as wholly man and wholly God, Tillich believed that Christ was
the emblem of the highest goal of man, what God wants men to become.
Thus to be a Christian is to make oneself progressively "Christ-like", a
very possible goal in Tillich's eyes.
According to Tillich, Christ is not God in the
traditional sense, but reveals the essence inherent in all existence.
Thus Christ is not different from mankind except insofar as he fully
reveals God within his own finitude, something that can be done by
anyone, in principle. In Tillich's book Systematic Theology I, he
argued that: "God does not exist. He is being itself beyond essence and
existence. Therefore to argue that God exists is to deny him."
Systematic theology is the
attempt to formulate a coherent philosophy which is applicable to the
component parts of a given faith's system of belief. While a systematic
theology must take into account the sacred texts of its faith, it also
looks to history, philosophy, science, and ethics to produce as full a
view and as versatile a philosophical approach as possible.
Thomas Aquinas believed in two
types of revelation from God, general revelation and special
revelation. General revelation occurs through observation of the
created order. Such observations can logically lead to important
conclusions, such as the existence of God.
Though one may deduce the existence of God and some of God's attributes
through general revelation, certain specifics may be known only through
special revelation. In Aquinas's view, special revelation is equivalent
to the revelation of God in Jesus. The major theological components of
Christianity, such as the
Trinity and the
Incarnation, are revealed in the teachings of the Church and the
Scriptures and may not otherwise be deduced. Special revelation and
natural revelation are complementary rather than contradictory in
Karl Barth tries to recover the
Christian doctrine of the Trinity in theology from its putative loss in
liberalism. His argument follows from the idea that God is the object of
God’s own self-knowledge, and revelation in the Bible means the
self-unveiling to humanity of the God who cannot be discovered by
humanity simply through its own efforts. Note here that the Bible is not
The Revelation, rather, it points to revelation. Barth emphasizes
again and again that human concepts can never be considered as identical
to God's revelation. In this aspect, scripture is also written human
language, expressing human concepts. It cannot be considered as
identical to God's revelation. However, God truly reveals Himself
through human language and concepts. Thus he claims that Christ is truly
presented in Scripture and the preaching of the church.
Religious views of revelation
Jewish principles of faith
Rabbinic Judaism, and contemporary
Orthodox Judaism, hold that the
Torah (Pentateuch) extant today is essentially the same one that the
whole of the Jewish people received on
Mount Sinai, from God, upon their Exodus from Egypt.
Beliefs that God gave a "Torah of truth" to Moses (and the rest of the
people), that Moses was the greatest of the prophets, and that the Law
given to Moses will never be changed, are three of the
Thirteen Principles of Faith of Orthodox Judaism according to
Maimonides. Maimonides explains: "We do not know exactly how the
Torah was transmitted to Moses. But when it was transmitted, Moses
merely wrote it down like a secretary taking dictation....(Thus) every verse in the Torah is equally holy, as they all originate from God,
and are all part of God's Torah, which is perfect, holy and true."
Orthodox Judaism believes that in addition to the written Torah, God
also revealed to Moses a set of oral teachings, called the
Oral Torah. In addition to this revealed law,
Jewish law contains decrees and enactments made by prophets, rabbis,
and sages over the course of Jewish history.
Haredi Judaism tends to regard even rabbinic decrees as being of
divine origin or divinely inspired, while
Modern Orthodox Judaism tends to regard them as being more
potentially subject to human error, although due to the Biblical verse
"Do not stray from their words" ("Deuteronomy 17:11) it is still
accepted as binding law.
Conservative Judaism tends to
regard both the Torah and the Oral law as not verbally revealed. The
Conservative approach tends to regard the Torah as compiled by redactors
in a manner similar to the
Documentary Hypothesis. However, Conservative Jews also regard the
authors of the Torah as divinely inspired, and many regard at least
portions of it as originating with Moses. Positions can vary from the
Joel Roth, following
David Weiss HaLivni, that while the Torah originally given to Moses
on Mount Sinai became corrupted or lost and had to be recompiled later
by redactors, the recompiled Torah is nonetheless regarded as fully
Divine and legally authoritative, to the position of
Gordon Tucker that the Torah, while Divinely inspired, is a largely
human document containing significant elements of human error, and
should be regarded as the beginning of an ongoing process which is
needed] Conservative Judaism regards the Oral Law as
divinely inspired, but nonetheless subject to human error.
Reform and Reconstructionist Jews also accept the Documentary Hypothesis
for the origin of the Torah, and tend to view all of the Oral law as an
entirely human creation. Accordingly,
Reconstructionist Judaism, believe that the Torah is not entirely a
direct revelation from God, but is a document written by human
ancestors, carrying human understanding and experience, and seeking to
answer the question: 'What does God require of us?'. They believe that,
though it contains many 'core-truths' about God and humanity, it is also
time bound, sexist, primitive, and, sometimes, simply wrong. They
believe that God's will is revealed through the interaction of humanity
and God throughout history, and so, in that sense, Torah is an important
part, but only a part, of an ongoing revelation.
Nevi'im, the books of the Prophets, are considered divine and true.
This does not imply that the books of the prophets are always read
literally. Jewish tradition has always held that prophets used metaphors
and analogies. There exists a wide range of commentaries explaining and
elucidating those verses consisting of metaphor.
Rabbinic Judaism regards Moses as the greatest of the prophets, and
this view is one of the
Thirteen Principles of Faith of traditional Judaism. Consistent with
the view that revelation to Moses was generally clearer than revelation
to other prophets, Orthodox views of revelation to prophets other than
Moses have included a range of perspectives as to directness. For
The Guide for the Perplexed said that accounts of revelation in the
Nevi'im were not always as literal as in the
Torah and that some prophetic accounts reflect allegories rather
than literal commands or predictions.
Abraham Joshua Heschel (1907-1972), author of a number of works on
prophecy, said that, "Prophetic inspiration must be understood as an
event, not as a process."
 In his work God in Search of Man, he discussed the
experience of being a prophet. In his book Prophetic Inspiration
After the Prophets: Maimonides and Others, Heschel references to
continued prophetic inspiration in Jewish
Rabbinic Literature following the destruction of the
Temple in Jerusalem and into medieval and even Modern times. He
"To convey what
the prophets experienced, the Bible could either use terms of
descriptions or terms of indication. Any description of the act of
revelation in empirical categories would have produced a caricature.
That is why all the Bible does is to state that revelation happened. How
it happened is something they could only convey in words that are
evocative and suggestive."
Christianity regards varied
collections of books known as the
Bible as authoritative and written by human authors under the
inspiration of the
Holy Spirit. Some Christians believe that the Bible is
inerrant (in its original form, totally without error, and free from
all contradiction, including the historical and scientific parts)
infallible (inerrant on issues of faith and practice but not history
In a number of passages the Bible claims divine inspiration for itself.
Besides the direct accounts of written revelation, such as Moses
Ten Commandments, the
Prophets of the Old Testament frequently claimed that their message
was divine by the formula "the word of
YHWH came to me...". In the New Testament,
Jesus treats the Old Testament as authoritative and says it "cannot
be broken" (John 10:34–36).
2 Timothy 3:16 says: "All Scripture is God-breathed and is useful
for teaching, rebuking, correction and training in righteousness", and
Second Epistle of Peter claims that "no prophecy of Scripture ...
was ever produced by the will of man, but men spoke from God as they
were carried along by the Holy Spirit" (2 Pet 1:20–21). That epistle
also claims divine
authority for the
Apostles (3:2) and includes Paul's letters as being counted with the
Historians note that the doctrine of the Bible's infallibility was
actually adopted hundreds of years after those books were written; this
view was not formally adopted until the
council of Nicaea in
325. These books were not compiled into one work until the council
of Nicaea did so with the reason being to identify authoritative works
from non-authoritative challenges to the Christian faith. Accordingly,
none of those works ever claimed that the "Bible" – a non-existent work
at the time – was the complete or infallible word of God.
The most common versions of the Bible that Protestant Christians have
today consist of 66 books determined mainly by the council of Nicaea to
be those "authoritative works". This "package" consisting of the
entirety of the 66 books is what most Protestant Christians today
consider to be "the Bible". Roman Catholic Christians, however,
recognize 73 books as canonical (46 books of the Old Testament or Hebrew
Bible and 27 books of the New Testament). While none of the 66 books of
the Protestant Bible refer specifically to the set of exactly 66 books
as a whole, they do make references such as the term "all scripture" as
2 Timothy 3:16 "All scripture is given by inspiration of God". In
this case, the term "all scripture" is used to mean all "authoritative
works" of the Bible. At the time 2 Timothy was written, there were more
"authoritative works" to come, such as the book of Revelation and the
epistles of John. However, the term "all scripture" was used in 2
Timothy in a general way implying "all divinely given, authoritative
works of scripture". The term does not preclude books written subsequent
to 2 Timothy from being included in the definition. Hence, it can be
said that the Bible does refer to itself as a whole in references such
as in 2 Timothy. In addition, since this reference in 2 Timothy refers
to "all scripture" as being "given by inspiration of God", it carries
the implication of the whole set of "authoritative works" as being given
by inspiration of God, even though the identification of exactly what
those "authoritative works" were would be a source of future controversy
in the minds of men. Therefore it can be said that in this sense the
Bible does refer to itself as a whole, and it moreover declares itself
to be both authoritative and divinely inspired.
In addition, for the Protestant Christian it may be inferred that the
Bible cannot both refer to itself as being divinely inspired and also be
errant or fallible. For if the Bible were divinely inspired, then the
source of inspiration being divine, would not be subject to fallibility
or error in that which is produced. If the Bible is errant or fallible,
it cannot be inspired – for the God who is presented in it being
infallible and inerrant cannot produce that which is faulty or in error.
To do so would require him to change the essential nature that inspired
Bible attributes to him. Therefore the doctrines of the infallibility,
the inerrancy, and the divine inspiration of the Bible, although having
their particular individual meanings, are inseparably tied together for
the Christian who accepts the inspiration of the Bible. Christians hold
that as God possesses all three of these attributes, the inspired Bible
possesses them also.
Therefore, although these
doctrines may not have yet been formally stated in the councils and
creeds of the
church fathers prior to the council of Nicaea in 325, they were from
the beginning present in the scriptures of the church that formed the
basis of those
ecclesial councils and creeds. Hence the revelation of God to man,
as held by Christians to be given in the Bible, is acknowledged to be
inspired, inerrant, and infallible.
In the Latter Day Saint Movement
Revelation (Latter Day Saints),
Joseph Smith, Jr., and
Prophet, seer, and revelator
Latter Day Saint Movement sets itself apart from most other
Christian faiths in regards to revelation. Members of this movement
believe that their founder,
Joseph Smith Jr., was called directly by
God the Father and his son Jesus Christ to restore the church that
Christ established on the earth during his life and ministry. The church
has claimed constant revelation by the leaders and members of the church
ever since that occasion. The Latter-day Saints believe that revelation
continues to flow from heaven to the church's leaders, and that the
president of the church receives revelation directly from God for the
direction of the Church.
The Church of Jesus Christ of Latter-day Saints and some other
Latter Day Saint denominations claim to be led by revelation from
God to a
living prophet, who receives God’s word, just as
Moses, other ancient
Latter-day Saints believe in an
open scriptural canon, and in addition to the
Bible and the
Book of Mormon, have books of scripture containing the revelations
of modern-day prophets such as the
Doctrine and Covenants and the
Pearl of Great Price. LDS Church leaders (from the
Quorum of the Twelve Apostles) have taught during the Church's
General Conferences that conference talks which are "...[spoken as]
moved upon by the Holy Ghost shall be scripture...".
In addition, many Mormons believe that ancient prophets in other regions
of the world received revelations that resulted in additional scriptures
that have been lost and may, one day, be forthcoming. Hence, the belief
Each member of the Latter-day Saints is also confirmed a member of the
church following baptism and given the "gift of the Holy Ghost" by which
each member is encouraged to develop a personal relationship with that
divine being and receive personal revelation for their own direction and
that of their family. The
Latter Day Saint concept of revelation includes the belief that
revelation from God is available to all those who earnestly seek it with
the intent of doing good. It also teaches that everyone is entitled to
personal revelation with respect to his or her
stewardship (leadership responsibility). Thus, parents may receive
inspiration from God in raising their families, individuals can receive
divine inspiration to help them meet personal challenges, church
officers may receive revelation for those whom they serve, and so forth.
The important consequence of this is that each person may receive
confirmation that particular doctrines taught by a prophet are true, as
well as gain divine insight in using those truths for their own benefit
and eternal progress. In the church, personal revelation is expected and
encouraged, and many converts believe that personal revelation from God
was instrumental in their conversion.
Joseph F. Smith, the sixth
president of the LDS Church, summarized this church's belief
concerning revelation by saying, "We believe... in the principle of
direct revelation from God to man."
Muhammad's Call to Prophecy and the First Revelation;
leaf from a copy of the
Majmac al-tawarikh (Compendium of Histories), ca. 1425;
Afghanistan. In The
Metropolitan Museum of Art
Divine revelation plays a very important role in the
Islamic faith. While religious books of most faiths acknowledge
their human author's contribution to the divine text, the
Qur'an claims to have been revealed word by word and letter by
Muslims believe that God revealed his final message to humanity
Muhammad ibn Abdullah (c. 570 - July 6, 632) via the angel
Muhammad is considered to have been God's
final prophet. Muhammad's revelations form the holy book of Islam,
the Qur'an. The Qur'an is believed by Muslims to be the flawless final
revelation of God to humanity, valid until the day of the Resurrection (Qiyamah).
Muslims hold that the message of Islam is the same as the message
preached by all the messengers sent by God to humanity since
Adam. From an Islamic point of view, Islam is the oldest of the
monotheistic religions because it represents both the original and the
final revelation of God to
Members of all sects of Islam believe that the Qur'an codifies the
direct words of God.
According to Islamic traditions, Muhammad began receiving revelations
Allah) from the age of 40, delivered through the angel Gabriel
over the last 23 years of his life. The content of these revelations,
known as the Qur'an,
was memorized and recorded by his followers and compiled into a single
volume shortly after his death. The Qur'an, along with the details of
Muhammad’s life as recounted by his biographers and his
contemporaries, forms the basis of Islamic
theology. Within Islam, he is considered the last and most important
prophet of God.
Muslims do not regard him as the founder of a new
religion but as the restorer of the original
monotheistic faith of Adam, Abraham and other prophets whose
messages had become misinterpreted or
corrupted over time (only misinterpreted according to some).
Islam knows different forms and degrees of divine revelation. See for
In the Bahá'í faith
Bahá'í literature and
Progressive revelation (Bahá'í)
'Revelation writing': The first draft of a tablet of Baha'u'llah
`Abdu'l-Bahá received thousands of written enquiries, and wrote
thousands of responses, hundreds of which amount to whole and proper
books, while many are the shorter texts, as letters. In addition, the
Bahá'í faith has large works which were divinely revealed in a very
short time, as in a night, or a few days.
Additionally, because many of the works were first recorded by an
most were submitted for approval and correction and the final text was
personally approved by the revelator.
Bahá'u'lláh would occasionally write the words of
revelation down himself, but normally the revelation was dictated to his
amanuensis, who sometimes recorded it in what has been called revelation writing, a shorthand script written with extreme speed
owing to the rapidity of the utterance of the words. Afterwards,
Bahá'u'lláh revised and approved these drafts. These revelation
drafts and many other transcriptions of the writings of
Bahá'u'lláh's, circa 17,000 items, some of which are in his own
handwriting, are kept in the
International Bahá'í Archives in
Criticism of the idea of
Age of Reason,
Thomas Paine maintained that revelation can only be considered valid
for the original recipient and when subsequently communicated by the
recipient to a second person it ceases to be a revelation but rather
becomes a hearsay second hand account, and consequently they are not
obliged to believe it.
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Supernatural revelation |
Philosophy of religion