Encyclopedia of sacred theology - pagina 368

— 344

§ 07.

place

WHAT

IS

my

iiomially in

here to be UNDEKST(J0D

[Div. Ill

way

personal being, and in such a

that even then the way by which knowledge is obtained would have divided itself into two, one leading to the knowledge of those objects which, being passive, I subject to myself, the other leading to the knowledge of that one That Object, to which I myself am passively subjected. '' faith " assumes its peculiar office here, and that, as belong-

ing to our

never it

is

fall

nature, it may turn into unfaith, but can away, has been remarked before. In this place

human

enough

note the distinction, that formaliter the

to

thinking subject can obtain his knowledge from a twofold either from himself, by going to work actively^ principium :

or, if lie

must remain

from himself but from a which proceeds from the object,

passive, not

principium, the impulse of in casu from God,

From

old theology, i.e.

and only thus operates

in him.

this it already appears that the proposition of the

— Principium

the Sacred Scripture

is

theologiae est Sacra Scriptura, the Principium of Theology,

common with the representation of a few who still grant that the Scripture spreads light upon much that otherwise would be dark The very word princiiyium indeed, wliich may never to us. has nothing in

remaining supranaturalists,

be mistaken

for

fons

or

phenomenon,

that

claims,

by

nature this principium stands in organic connection with But, as was observed above, the real nature of theolog}'. the peculiar character of theology, and therefore special nature of its principium,

by

sin.

Under

its

power

it

is

accentuated

also

still

the

more

continued not merely a fact

that the thinking subject stood passively over against

God

normal means, for receiving in the passive sense this knowledge of God, could no longer operate accurately, and therefore failed of the l^y nature man could not taJxe knowledge desired effect, actively^ God and as sinner he could no longer let himof self even passively be given this knowledge of God by God. This modification in man and in his relation to God could as

object; but

in addition to this, the

issue only in one or the other result, viz. that either the sinner

should live on without "knowledge of God," or that from

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