Encyclopedia of sacred theology - pagina 382

358

THE RELATION BETWEEN

§ 09.

foundation for the building.

God

of

If,

[Div. Ill

therefore, our

knowledge

only derived from the self-communication of God,

is

God as inspirer (Deus must be the jjrincipium, the first agent in our knowledge of God and the finding of a something hack of this principium, from which it should follow or flow, is i.e.

is

the fruit of inspiration, then

inspirans)

;

simply inconceivable.

The

objection, indeed,

may

be raised, that in this

way

from each other, operate in our consciousness on one side God as Creator (Deus creans), and on the other God as inspirer (Deus inspirans), and more particularly in a special manner (modo speciali). And this we readil}'' grant. This zs, indeed, unnatural,

two

principles, entirely separated :

A

and, in a sense, does violence to our consciousness.

knowledge

fold source of

in

our consciousness

is

two-

not in

accord with the original demand of our consciousness and he who lives and thinks strongly, can never cease from the ;

make

effort to

those two one, or to cause one of those two

is no slight with reference to the special principium. Almost all doubt arises from this dualism. Furthermore, the result must be, that finally this duality shall fall away again, and that the unity of principium shall be restored in our consciousness. Such, indeed, it shall be in the state of glory. In the status gloriae there shall be " no more temple in the city," but also no more Bible in the

to disappear.

Indeed, this duality of principium

obstacle in the

way

A

oratory. are

still

Bible in the oratory

is

a sign that 3'ou yourself

a sinner in a sinful world.

therefore,

him who

of the assurance of faith,

is

Sinner or no sinner,

the question which here, too,

who

is

decisive

;

in

no longer a sinner, no conflict, no duality in his consciousness can operate from the side of his God and in him, therefore, no second principium of Divine knowledge can be added to the original natural principium. But if you reckon tvith sin, then, of course, it is not sufficient that you recognize the incompleteness of our human conditions or acknowledge that a great distance still separates your ideal of love and holiness from your actual nature neither is it sufiicient that you heap all sorts of is still

sinless or

;

;

;

is

I

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