Encyclopedia of sacred theology - pagina 310

286

ECTYPxVL THEOLOGY

§ 60.

[Div. Ill

were notliing but an abstraction. is one with the subject of the revealed word, there is not merely harmony between the two, but organic relation and this organic relation is most strongly evident when the incarnate Logos utters even as man the oracles of God. To be sure the Logos is not bound to the organ of his own human nature for revelation by the word as organic head of the new humanity he can also speak through the organ of other human persons so Peter ill

the

incarnation,

Since, however,

tlie

it

subject of the incarnation

;

;

;

what the spirit of Christ which was in them did signify) and Jesus himself declares of the apostles yet the coincidence of the two lines, that of the incarnation (eVo-ap/ccyo-t?) and of the words (XaXia), in Christ's own manifestation, lends an entirely unique majesty to his word, which does not appear to this extent affirms

of

the prophets

(1 Pet.

i.

11,

;

either before or after him.

Thus, of

if it is

true of sinless

God " could gradually ripen

the few enter into the general

humanity that the

"

knowledge and from

in individual persons

human

consciousness,

it is

the

opposite of this that takes place with sinful, and therefore to

be restored, humanity.

Christ, as the

Head

of the

Body,

is

the general subject of restored humanity; and the knowledge of to

God

is

not only complete in him, but from him

individual believers.

it

descends

same difference that between the dispensations

It is the

is

of found in the domain of ethics paradise and Golgotha. In paradise ethical life is first personal, and then common, and is intended to progress toward perfection. In Christ, on the other hand, holiness is centrally given for his entire mystical body, from him to communicate itself to his members; while in Christ also an ethical perfection is offered to us which is no more to be acquired, but is now finished. And the same is true of the knowledge of God. This also is first in Christ as our common head and centrum^ and descends from him to individual believers ("Neither knoweth any man the Father save the Son, and he to Avhomsoever the Son will reveal him." Matt. xi. 27) j and again this knowledge of God in Christ is perfect ("As the Father knoweth me, even so

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