Encyclopedia of sacred theology - pagina 669

Chap. V]

§ 101.

theology which does

department of

single

first

645 not trace

its

And, secondly, in that in period the several tendencies which henceforth

beginnings to this this

THE PERIOD OF NAIVETY

first

period.

were to dominate the study of theology delineate themselves almost completely. Even then dualism asserted itself, and tried to make the Christian religion shine by itself as a novum quid apart from the preceding development of our

and therefore made its appearance as a tendency which was partly mystical-religious, and partly pietis-

human

life,

tical-nomistic.

dualism,

In opposition to the one-sidedness of this

which was

the

for

most part apocalyptic,

the

monistic-syncretistic tendency gained a hearing in this first period, which, while light

of

(lumen

it

maintained the unity between

nature (lumen gratiae), ran

tlie

naturae) and the light of grace

the risk of abandoning the

difference between the two.

Similarly also, in this

first

specific

period,

there was seen upon the one side an attempt to find the point of support in the spiritual authority of the Holy Scripture, and,

on the other

side, to obtain a foothold in the consolidation

of ecclesiastical authority.

And

in those early centuries also

the tendency showed itself to combine whatever good there was in each of these four chief points of view in an eclectic

and arbitrary way, by a compromise which avoided the conThe conflict between the Judaistic and flict of principles. Pagan element should not be coordinated with that between these five tendencies as if it were similar to them, since it falls A separate menof itself under the antithesis already named. be made, in should however, struggle, specific tion of this Christian in the effect permanent so far as it worked a Romish of the stamp Church, both in the pseudo-symbolic Church, in Chiliasm so prevalent again in these later times, and in Sabbatism and in all strivings after holiness by works that seek their point of support in the Old Testament. Under all these forms, the antithesis is the same between the

real

manifestation of Christ and what preceded this way of preparation. And while this ques-

manifestation by

tion, which first presented itself objective-historically, returned subjectively, later on, when Christ became real, to

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