Encyclopedia of sacred theology - pagina 288

264 of

§ 60.

man

ECTYrAL THEOLOGY

He

in revelation.

is

[Div. Ill

not only to appropriate that

which has been revealed, but he is himself a link in that reveThis is exhibited most stronglj' in his logos, since lation. by his logos he appropriates revelation to himself, and in his logos reflectively (abbildlich) reveals something of the eternal logos.

man

If the

cosmos

is

the theatre of revelation, in this

both actor and spectator.

This should not be taken in the sense that, in what is revealed in him, he adds one single drop to the ocean of cosmical revelation, but rather, that man himself is the richest instrument in which theatre

is

and by which God reveals Himself. much on account of his body and organization, but chiefly on

And

he

is

his general

this not so

psychical

account of that deepest and

most hidden part of his being, in which the creaturely its finest and noblest formation. And if, without

reaches

lapsing into trichotomy,

our

human being

we may

the pneumatical,

call this finest

element in

we

being both

define

it

as

the choicest jewel in the diadem of revelation and the instru-

ment by which man transmutes all revelation into knoivledge of God. Both are expressed in the creation of man after the

On one hand, one's image is his completest and on the other hand, from just that creation after God's image originates that higher consciousness of man, by which in him also the logos operates. This is what the older Theology called innate or concreate Theology (theologia innata or concreata), and to which the doctrine of faith must be immediately related. To make this clear we must go back a moment to the first man, who, in so far as he represented our entire race, was no individual, and in whose case we do not yet need to reckon Avith the relation in which we stand to other men. It is evident that, when thus taken, Adam possessed in himself, apart from the cosmos, everything that was necessary

image of Crod. revelation,

to

have knoivledge of God.

Undoubtedly many things concerning God were manifest to him in the cosmos also without sin a great deal of God would have become manifest to him from his fellow- men and through ;

;

the process of his development, in connection with the cosmos.

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