Encyclopedia of sacred theology - pagina 395

Chap.

AND THE NATURAL PRINCIPIUM

II]

371

belongs, nevertheless, to the sphere of the natural and not to the sphere of the special principium.

This, however, has been heretofore too much overlooked by orthodox theology. Losing itself almost entirely in the content of the special revelation, it has taken this too much for the essential one, and has scarcely been able to represent it otherwise than that this special revelation is to be perma-

The

nent.

insight, that of course the Scripture ceases its

use to us with our dying, that after death no sacrament

more conceivable, and that logical period,

if

is

any

in the realm of glory the Christo-

we may so express it, shall disappear, in God may again be " all in all " has not

order that the triune

been given

its

place even dogmatically.

Rome, by the achad con-

tion of the church on earth in behalf of the dead,

centrated eschatology entirely into the period preceding the Judgment-day sorely

;

;

the Reformation neglected eschatology

what from the

soteriologic ministry

confusion

;

when

modern orthodoxy has been make us think of a church with a

side of

supplied in our times to

beyond the grave, has occasioned mere

the state of the blest was considered,

it

was more a mystical fanaticism than the sober putting of the question of the consciousness of the redeemed it is not strange, therefore, that the question, from what "principium of knowledge" the redeemed will think, was not even formuLight on the subject, however, was not wanting. lated. "Prophecies, tongues, knowledge," everything that consti:

tutes our riches here, will disappear, according to the word Special revelation is called a " glass," which

of the apostle.

renders temporary aid, to receive for us the image and reflect

back again

but that glass also shall sometime belong to then there comes an entirely different knowing, even as we are hnoum, which includes of itself, that this knowledge will come to us entirely by the data provided in creation. Not of course so as to lose anything of what was revealed in the rich revelation of the mercy of God in an uncommon way, but, and herein lies the mystery, in order to take up this rich gain into our normal existence which mystery finds its explanation in the dogma de Christo. It is

it

the past.

;

And

;

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