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Revelation and the Analogy of Friendship in Dei Verbum An Unfolding in Friendship: Revelation and the Analogy of Friendship in Dei verbum An indication of a fundamental re-thinking of the nature of divine revelation that occurs between Vatican I’s Constitution on the Catholic Faith Dei filius (1870) and Vatican II’s Constitution on Divine Revelation Dei verbum (1965) is given in the selection of scripture texts and the way in which they are employed to accompany and elucidate the argument of each conciliar text. Chapter 2 of Dei filius, ‘On Revelation,’ presents the scholastic paradigm of the two orders of knowledge, moving from the knowledge of God available through the natural power of human reason reflecting on created things to the supernatural knowledge made possible by God revealing ‘Himself, and the eternal decrees of his will’, ultimately in Jesus Christ.1 A New Testament text is used to reiterate and authoritatively support the description of each order of knowledge: for natural knowledge of God Romans 1:20 is cited (‘ever since the creation of the world, his invisible nature has been clearly perceived in the things that have been made’); for the supernatural way of knowing Hebrews 1:1-2 is used to re-state the claim (‘In many and varied ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son’). In contrast to this, the line of argument in the first paragraphs of the Second Vatican Council’s Dei verbum begins with the kerygmatic announcement of 1 John 1:2-3 (‘We proclaim to you the eternal life which was with the Father and was made manifest to us – that which we have seen and heard we proclaim also to you, so you may have fellowship with us, and that our fellowship may be with the Father and with his Son Jesus Christ’), and goes on to explain that this fellowship (societas/koinonia) is brought about by God’s revealing Himself and the mystery (sacramentum) of his will (with reference to the use of ‘mystery’ in Eph 1:9). Thus, through the incarnation of Christ, God speaks with humans as friends (with references to Ex 33:11 and Jn 15:14-15) and lives among them (citing Bar 3:38), so as to invite and receive them into communion with himself (ad societatem Secum) as sharers in the divine nature.2 1 First Vatican Council, Dogmatic Constitution on the Catholic Faith, Dei filius (1870), in Decrees of the Ecumenical Councils, vol. 2, ed. Norman P. Tanner (London: Sheed and Ward, 1990), 806. 2 Second Vatican Council, Dogmatic Constitution on Divine Revelation, Dei verbum (1965) [hereafter DV], in Decrees of the Ecumenical Councils, 2: 973. The texts of 1 John 1:2-3 and Eph 1:9 were introduced in the prooemium prepared by Jean Daniélou and Bishop Garrone referred to below. See Brendan J. Cahill, The 1 We can trace here a shift from an emphasis on the cognitional and positivist approach to divine revelation to a more historical and sacramental approach in which God is personally present in a self-revelatory encounter with humanity in and through Israel and Jesus Christ and through the foundational scriptures that witness to that encounter. We also see a change in the way scripture is employed in theological discourse, from being a source of authoritative proof-texts used to reinforce a pre-existing argument to being a motivating and structuring topos by means of which a theological position is developed and expressed. This latter approach reflects the hermeneutical method of relating to scripture and tradition which underpinned the renewal of theology leading up to the Second Vatican Council and its understanding of revelation. In this paper, I will outline DV’s description of divine revelation in incarnational and interpersonal categories. Then I will focus on DV’s use of the analogy of friendship in describing the divine-human communion brought about by God’s self-revelatory communication. I will argue that by employing the analogy of friendship in this context DV demonstrates the biblical, patristic and liturgical commitments of the theological ressourcement while also pursuing the aggiornamento called for by the Council, by introducing a motif that brings together Thomist scholasticism and the personalist and existentialist thought of its contemporary context. Dei verbum on the nature of divine revelation It is well known that following an inconclusive vote on the preparatory schema on the topic of revelation during the first session of the Second Vatican Council in November 1962 Pope John XXIII decided to withdraw the Preparatory Commission’s schema De fontibus revelationis from debate in aula and established a Mixed Commission of the Doctrinal Commission and the Secretariat for Christian Unity to revise it.3 Following the lead of Renewal of Revelation Theology (1960-1962): The Development and Responses to the Fourth Chapter of the Preparatory Schema De deposito fidei (Roma: Pontificia Università Gregoriana, 1999), 213-214. 3 See Joseph Ratzinger, ‘Dogmatic Constitution on Divine Revelation: Origin and Background,’ in Herbert Vorgrimler, Commentary on the Documents of Vatican II, vol. 3, 167-80, at 160-163, and Theological Highlights of Vatican II, intro. Thomas P. Rausch (New York: Paulist Press, 2009; orig. 1966),40-48; Guiseppe Ruggieri, ‘The First Doctrinal Clash,’ in History of Vatican II, ed. Giuseppe Alberigo and Joseph A. Komonchack (Leuven: Peeters, 1997), vol. 2: 233-266; John W. O’Malley, What Happened at Vatican II (Cambridge, MA: Harvard University Press, 2010), 144-152. For the text of De fontibus revelationis of 1962 see Francisco Gil Hellín, Dei Verbum: Concilii Vaticani II Synopsis (Città del Vaticano: Libreria Editrice Vaticana, 1993), 181-190. 2 Cardinal Alfrink (Utrecht) of the Preparatory Commission, many fathers and periti argued that the Constitution needed to open with a description of revelation in ipsa rather than the doctrinally and ecumenically contentious matter of the ‘sources’ by which revelation is mediated in the church, which was the case with chapter one (De duplici fonte revelationis) of the original schema.4 Bishop Garrone of the Mixed Commission had called on the expertise of a patristic scholar of the Institut catholique de Paris, Jean Daniélou, to help him draft a prooemium that addressed this question of the nature and object of revelation, many elements of which would influence the development of the schema.5 In March 1964, the Doctrinal Commission established a sub-commission of two sub-sections to prepare a further revision. Archbishop Ermenegildo Florit (Florence), the chair of the sub-section charged with preparing the new introduction and chapter 1 of the schema, called on a peritus of his group, the Dutch Jesuit Pieter Smulders, to prepare this draft text on the nature of revelation and its transmission,6 which was reviewed by the Doctrinal Commission and approved with the other chapters of the Textus emendatus by the Coordinating Committee on 3 July for presentation in the Third Session of the Council in November 1964.7 In his relatio presenting this Textus emendatus of the schema On Divine Revelation on 30 September 1964, with the newly drafted chapters one and two on the nature and transmission of revelation, Archbishop Florit outlined an approach to divine revelation 4 See the non placet response by Cardinal B. Alfrink in Hellín, Dei Verbum, 205-206. On the Council fathers’ critique of the original schema, see Gregory Baum, ‘Vatican II’s Constitution on Revelation: History and Interpretation,’ Theological Studies 28 (1967): 51-75; Helmut Hoping, ‘Theologischer Kommentar zur Dogmatischen Konstitution über die göttliche Offenbarung, Dei verbum,’ in Herders Theologischer Kommentar zum Zweiten Vatikanischen Konzil, vol. 3, ed. Peter Hünermann and Bernd Jochen Hilberath (Frieburg: Herder, 2005), 696-831, at 716-735; Florit, ‘Relatio super Cap. I et Cap. II Schematis Constitutionis De Divina Revelatione,’ in Hellín, Dei Verbum: Concilii Vaticani II Synopsis, 489-496, here 489. 5 See Jared Wicks, ‘Vatican II on Revelation: From Behind the Scenes,’ Theological Studies 71 (2010): 637-650. For the text of the prooemium see Cahill, The Renewal of Revelation Theology, 293-299. 6 See Jared Wicks, ‘Dei verbum Developing: Vatican II’s Revelation Doctrine 1963-1964,’ in The Convergence of Theology, ed. Daniel Kendall and Stephen T. Davis (New York: Paulist Press, 2001), 109-25; Gerald O’Collins, Retrieving Fundamental Theology (New York: Paulist Press, 1993), 57-62. On Smulders’ previous involvement as advisor to the Indonesian hierarchy and collaborator with the Dutch bishops and the papal nuncio to the Nederlands, see Wicks, ‘Pieter Smulders and Dei verbum: 5. A Critical Reception of the Schema De revelatione of the Mixed Commission (1963),’ Gregorianum 86 (2005): 92-134. Smulders consulted with sub-committee member Bishop Joseph Heuschen (Auxiliary, Liège) and Louvain professors L. Cerfaux and A. Prignon in producing a text that drew together the main points. On the work of the sub-committee, see Alberigo, History, III: 375-7. For a first-hand account of the drafting process of the Textus emendatus, see Pieter Smulders, ‘Zum Werdegang des Konzilskapitels “Die Offenbarung selbst”: Dei verbum 1. Kapitel,’ in Glaube im Prozeß: Christsein nach dem II. Vatikanum (FS Karl Rahner), ed. Elmar Klinger and Klaus Wittstadt (Freiburg: Herder, 1984), 99-120. 7 For this textus emendatus, see Hellín, Dei Verbum, 12-45. 3 reformulated in the light of the theological ressourcement of recent decades.8 The new text described revelation in a way that is: (a) theocentric, originating in the loving initiative
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