Encyclopedia of sacred theology - pagina 609

Chap.

§ 90.

Ill]

THE HOLY SPIRIT AS TP:ACHER

585

a hio-her subject, standing outside and above the subjects of individual theologians and dominating them, must have

caused these many rills to flow in one bed, and in that bed must have determined the direction of the stream. With the other sciences this higher subject is given of itself in the

immanent

logica, in

the Logos of the object, which corre-

sponds to the Logos in the subject and aids the logical understanding of the object after a fixed law. That higher power

which guarantees unity and growth in these sciences is cerBut such is 7iot the case with tainly given in Creation. This directs itself to a life, which is the fruit of retheology. creation; of re-creation in being as well as in consciousyiess ; and therefore only the Holy Spirit, who is the author of this

double re-creation, can here give the impulse, guidance and direction to the spirits, and introduce unity in what goes out

from the

individuals.

And

this

claims

a

still

stronger

emphasis, because the development of the re-created consciousness is conditioned by the Holy Scripture, of which the

Holy it is

Spirit

is

the "primary author" (auctor primarius).

If

a fact that the secondary authors (auctores secundarii) much less of a meaning in their writings

intended to convey

than the Holy Spirit, under whose impulse they went to work, then from the nature of the case the Holy Spirit alone is able to reveal to the Church His rich and full intention regarding Hence there is unity in the theological the Holy Scripture. effort only because it

is

the selfsame

Holy

Spirit

who gave

us

the principium of theology and superintends the effect and the application of this principium. The exegesis of the Holy Scripture is correct and complete only when the Holy Spirit interprets that Scripture in the

Church

of God.

flection of the content of the Scripture in

And

the re-

our consciousness,

and the reproduction of it hy our consciousness, is true and pure and entire only when the Holy Spirit gives command and direction to this activity of the re-created consciousness. The way in which this is done by the Church, in connection with the office, will be shown in the following section. Even without the influence of the instituted Church, it follows that the individual theologian should always be conscious of this

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