Encyclopedia of sacred theology - pagina 531

Chap.

II]

THE FACTORS OF INSPIRATION

§ 83.

507

affect US for good or for evil. The poetical impulse, the inner promptings in every department of art, heroism, enthusiasm, animation in speech and writing, the stimulus of

genius, premonition, and in connection with this the entire chapter of divination and all that it entails, show incontestably that our consciousness is not a boat propelled solely by

own exertions, but that it may likewise may be filled by winds over which we

the oar-stroke of our

carry a sail which

have no control. Passing by Satanic inspiration, which will be discussed later in connection with the energumens, this general inspiration finds its ground first of all in the omnipresent immanence of G-od. (" In him we live and move and have our being.") There is not merely an " of him " and a " through him," but also an " in him." He is the fountain of all good, not in the sense that now and then we fill our life-jar with

waters from that fountain, and afterward live of ourselves, but in the sense that, like plants, we flourish by the side of that fountain, because the root of our life

is

constantly

refreshed by waters from that fountain.

This relation of God is defined, in the second place, more closely by our creation after the image of God. If one may say so, there is

a general inspiration of

God

in all nature.

It is lasting

and limited in animal instinct, and in a measure even in wine and in the stimulating agents of several medicines. When a dog jumps in the water to save a child, there is an inspiration of God in that animal and when thunder distresses us, and fresh mountain air makes breathing an exhilaration, there is inspiration of a higher power. But with, man, this inspiration assumes a special form by virtue of the affinity between God's Spirit and ours. God is Spirit. This is, according to Christ, to optco^ 6v of His being, and consequently with us also the deepest point of our human life lies in ;

our pneumatical existence. after the

image

of

God

In so far as our nature

is

created

in original righteousness, this excel-

lency could be lost and our nature become depraved; but not our creation after God's image so far as it pertains to its essence (quod ad substantiam). Our human nature is unassailable.

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