Encyclopedia of sacred theology - pagina 567

THE FORMS OF INSPIRATION

Chap.

II]

here

we do not speak

§ 84.

of

any apostolic dogmatics, or of a

He who

Pauline Theology.

543

does this destroys the essential

difference between the apostle as "the

first

teacher of the

whole Church" and the common ministers of the Word. The apostolate may not be thought to be continued either in the papistical or Irvingite sense, nor can

way with

be

it

made common

the ministry of the Word.

According John xvii. 20, 1 John i. 3, etc., the apostolate is univoca. Only by their preaching does the Christ appear to the

in an ethical to

consciousness

humanity,

of

assimilated

and reproduced by

dogma and

theology.

The

this

consciousness in

dug the gold from Church has forged the

the

ornaments.

Every

therefore, to

effort,

make

the

inspiration

apostles identical with their enlightening

For

be

to

successivel}^

human

apostles have

the mine, and from this gold artistic

order

in

this places

them

must be

the!

of

resisted./

virtually on a plane with every regener-j

ated child of God, that shares the enlightening with them.'

This would be proper,

if

the enlightening were already abso-

No less than sancit is not. enlightenment remains in fact most imperfect till our death, however potentially it may be complete. The Romans apostles never claimed that they had outgrown sin. vii., which describes Paul's spiritual state as an apostle,

lute in the earth.

This, however,

tification

sufficiently proves the contrary.

entirely different state

holmess

still

Galatians

of things.

present in them,

how

With

ii.

so

also

shows an

much

of

un-

could their enlightening

have been complete ? Their partial enlightening would never have been a sufiicient cause for the absolute authority of their claims. This is only covered by the inspiration, which them, both in the remembrance and in the accompanied ever revelation of the mystery.

A

remark should be added concerning the charand more particularlj^ about the " speaking with

single

ismata,

tongues," since the apostles themselves thus spoke.

It

is

evident at once that this speaking of tongues was essentially different

from the apostolic

inspiration, in so far as

a break in the consciousness,

and repressed the

it

made

activity of

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