Encyclopedia of sacred theology - pagina 291

THE FRUIT OF REVELATION

CiiAP. I]

267

from the fact that our ego places God over against the eternal and infinite Being, and that it dares to

dially

itself as

do

because in this only

this,

Since

support.

we

finds its eternal point of

it

did not manufacture this faith our-

but God created it in our human nature, this faith but the opening of our spiritual eye and the consequent perception of another Being, excelling us in everything, Thus it does not origthat manifests itself in our otvn being. inate after the Cartesian style from an imprinted idea of selves, is

God, but from the manifestation

of

God

own being

in our

to

that spiritual eye which has been formed in order, as soon as it

opens, to perceive

bound

to

By

Him.

Him and faith

we

in ecstasy of admiration to be

perceive that an eternal Being

manifests Himself in us, in order to place Himself over against

our ego, in the same way in which we discover the presence but what this eternal Being is and what of light by our eye it demands of us, is not told us by faith, but by the innate knowledge of God, presently enriched by the acquired. The discovery, the perception of a mightier Ego, which is ;

above and distinct from our own ego, ing-point of

all

religion

and

of all

is

we were not created after God's image, would affect us strangely and cause us virtue of our creation there

is

an

ego and that other Ego revealing tion of

and

that mighty Ego

therefore the start-

knowledge

of

God.

If

this manifestation

fear;

affinity

but since in

between our own

itself to us,

the manifesta-

affects us pleasantly, it fascinates

us with a feeling of infinite rest. It appeals to as all revelation finds its completion only in this,

satisfies

us.

And

this

appeal becomes at length a speaking

to

us.

There

is

fellowship between that peace-bringing Being, that reveals itself to us,

and our own ego.

He

is

the heavenly Friend,

who

does not merely reveal himself as a silent presence, but who, asking for our word in prayer, addresses us in the highest utterances

of spirit, i.e.

in the transparent word,

and

only in thus speaking to us becomes our God, unto whom In this way only does goes out the worship of our hearts.

man

Jcnoiv his

God; not with a knowledge of Him or conway that with the deepest utter-

cerning Him, but in such a

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