Encyclopedia of sacred theology - pagina 562

538 over,

§ 84.

was the

THE FORMS OF INSPIRATION

[Div. Ill

assuming that nature (Heb. iv. stage indicates that in Jesus no falsehood

greater, on account of His

in all its weakness, with the single exception of sin

which at this was arrayed against the truth, which, as with the common But in Christ there prophets, had first to be repressed. becoming enriched gradual a ivisdom, in was an increase in the consciouslived that world the more and more with of the Scriptreading the by This was effected ness of God. by His life in creation, ures, by the seeing of things visible In that sense, in Israel, as well as by prophetical inspiration. In connection with the Holy Spirit to Him also was given. 15),

His preaching we are told, "For he whom God hath sent speaketh the words of God for he giveth not the Spirit by measure" (John iii. 34), an utterance which, as seen from :

the connection,

have no

may

not be interpreted ethically, which would This "not by meas-

sense, but refers to inspiration.

also evident in this, that all kinds of inspiration, the lyric, chokmatic and epical-prophetical, unite themselves in

ure "

is

connected with the suppression of vital energy, the will, or mistaken thoughts in the Even in case of the prophets, in the case of Jesus falls away. inspiration. He could never be passive without becoming active That the form of vision never takes place at the same time. with Jesus, but all inspiration in Him comes in clear concept Jesus, while everything that

is

Before His incarna(notione clara), has a different cause. the Christ has seen the heavenly reality which to prophecy had to be shown in visions " I speak the things tion,

:

Father " (John

" and viii. 38) " may One iii. (John 11). seen have bear witness of that we also was reality heavenly this even say that the sight of " hath man asno And granted Him after His incarnation

which I have seen with

my

;

:

cended into heaven, but he that descended out of heaven, even the Son of Man, ivliicli is in heaven''' (John iii. 13). This very absence, in the case of the Christ, of all instrumental means, which were indispensable with the prophets because of sin, together with the absence of all individual limitation ("for he had not taken on man, but man's nature," non hominem sed naturam humanam assumpserat).

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