Encyclopedia of sacred theology - pagina 507

Chap.

II]

§ 82.

THE INSTRUMENTS OF INSPIRATION

483

and objective instruments of and to the distinction between those means which of themselves are present in man or in the world round about him, and those which He purposely causes to originate or tinctiou between the subjective inspiration,

institutes for this end.

Among we name

these subjective and present

means of inspiration, and the impulse.

internal address, external address

By internal address we understand that God speaks to man, without making use of his organ of hearing, in the same way in which, outside of our organs of speech and of This is an hearing, we hold a dialogue with oui'selves. ivTO'i \a\elv (a speaking within), by which God the Lord inworks directly upon our psychic consciousness, and there causes such thoughts or perceptions to arise as

He

wills.

As a rule we are not able to do this immediately from man We generally employ in this an action which goes to man. out from our own consciousness to our nerves, thence to our organs of speech, thence to the air, by the repercussion of the air upon the auditory nerves of the other, and only along But already in this way enters into his consciousness.

magnetic sleep we have an example of a transmission from consciousness to consciousness, which does not stand in need and in the diaof this middle-link of speech and hearing from moment to mowith ourselves hold we losfue which of speech again that our organs and ment, we perceive again hearing, and do not operate, neither, indeed, our organs of that nevertheless successive changes of thought take place ;

And since God has access to our consciousness, not simply from without, but also from within. He cannot be bound to organs of speech and hearing hence by this internal address we must understand that He brings thoughts in us.

;

directly into our consciousness, as

which we understand

coming

as a dialogue of

to us

from Him,

God and our soul. " As I hear, I judge

In this sense Jesus constantly affirms, " (John V. 30), which cannot be interpreted otherwise than as a constant internal address of God in His inner being. AVith Adam, also, such internal address must be assumed before the fall, so that only after the fall we read that he

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