Encyclopedia of sacred theology - pagina 503

Chap.

II]

§ 81.

UNITY AND MULTIPLICITY

479

transcendent, but makes use here, also, of the human as All the shadows and types bear the same instrument.

All of sacred history rests upon the mixed character. And even in miracles, same entwining of both factors. the Divine factor remains never purely transcendent, but in order to reveal Himself, ever enters into human reality. Hence, in all parts of the rich scenery interpreted to you

by the Word of God, it is ever the transcendent, Divine factor, which exhibits itself to your eye in a human form or now, in order to be the bearer of the Divine factor, that human form or that human reality were carried up to its perfection, no contradiction would be born but this is not so. As the from this in the appearance Logos has not appeared in the form of glory^ but in the form of a servant, joining Himself to the reality of our nature, as

in a

human

reality.

If,

;

had come to be through the results of sin, so also, for the revelation of His Logos, God the Lord accepts our consciousness, our human life as it is. The drama He enacts is a trag-

this

edy, quickening a higher tendency in the midst of our

human

The forms, or types, are marred by want and sin. misery. " The shadows " remain humanly imperfect, far beneath their The "spoken words," however much aglow ideal content. with the Holy Ghost, remain bound to the limitation of our As a product of language, disturbed as it is by anomalies. writing, the Holy Scripture also bears on its forehead the mark of the form of a servant. This, then, deceives our This produces a result like what occurs in the case vision. of many paintings of the latest French school, in which, at first sight, one sees, indeed, bubbles and daubs of paint, and even tints and lines, but not the image ; and only after repeated attempts a view

is finally

obtained, so that those

daubs and bubbles disappear, the tints and lines become This was active, and the image stands out before us. How many an intelligent the case with Christ Himself. Jew has seen the Christ, but has failed to discover in Him the Son of God. Somatically, by merely gazing upon the multiplicity of the features of the phenomenon, this was not possible. No chemical investigation, however ac-

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