Encyclopedia of sacred theology - pagina 651

;

Chap. IV]

§ 09.

ORGANISM OF THEOLOGY IN

ITS

PARTS

627

demand made by our fathers may not for a moment be aban"Neither knoweth any man the Father, save the doned. Son, and he to whomsoever the Son will reveal him." § 99.

The Organism of Theology in

its

Parts

wrought into the organism of have an organic existence of its o^i^n which is simply according to the law that the organizing This principle governs the entire organism in its parts. If theology lies organically

science,

it

must

also

brings us to the so-called division of the theological departments an expression which is rightly subject to criticism, since ;

one does not divide an organism, but finds its organic parts there and only needs to exhibit them. Hence there can be no question of drawing up a catalogue of departments, and of dividing these departments into certain classes, arbitrarily or Whatever is a corpus, after a rule derived from practice.

and

exists as a

crco/ia,

brings

its

own

division with

it.

In the

second place, it must be carefully ascertained that one has the real corpus in hand. If, with Schleiermacher, theology is made to consist of a conglomerate of learned departments

which find their unity in " the guidance and direction of the Church," the organism is lost, and there can be no more question of an organic division.

In fact, Schleiermacher has

In his opinion, theology as a whole has become an historic phenomenon, which he classifies in the that which precedes it is no theology, but historic group philosophy, and that which follows, as practical parts, and which Schleiermacher takes to be the chief end and aim, is too poor and meagre to save the name of theology. Neither can there be any question of theology with those who, though really no division.

;

they still call themselves theologians, actually furnish nothing but a science of religions, and from their point of view are bound to follow more or less the division of Noack, who placed phenomenology as

first

in order, then ideology,

and

pragmatology of religion. But Encyclopedia of Theology can have nothing in common either with Schleiermacher's conglomerate or with the science of religion. Its object of investigation is the body of Theology (corpus the-

finally the

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