Encyclopedia of sacred theology - pagina 428

;

404

§ 73.

AND HOLY SCRIPTURE

THIS TRINCIPIUM

may have

[Div.

lU

His name. Not a Imndredtli part of course is told us of what happened or was spoken in former times, but here also there was light and shadow, there was perspective, and even as you take the fruit from the tree, but not the leaves which presently wither, so also believing ye

life in

the ripened fruit of Revelation Scripture, while

is

offered us in the

Holy

that aided that fruit to ripen has disap-

all

This peared in the shade and sunk away in forgetfulness. is incomprehensible to him who thinks that the Scripture originated by

way

of accident,

nature of the case for him

but agrees entirely with the

who

believes that the origin of

the Scripture was determined and foreseen in the counsel of God, and that the distinction between the fruit that was to be plucked and the leaf that was to wither was given in the facts themselves in keeping with this purpose of the

Holy Scripture. Hence the reason that we reject tradition, which Rome seeks a complement for the Holy Scripture, is not because we deny that there is an abundance of matein

rial for a

we

very interesting tradition, nor yet alone because

foster a just

doubt concerning the reliability of this complement by tradition

tradition, but rather because such a is

antagonistic to the entire conception of the Scripture.

that case the

Holy Scripture would

In

attain no higher value

Then it no longer a part of tradition. would form a completed whole, an organic unity. Suppose than of being

itself

that after a while letters were to be found of

Thomas

or of

Andrew, you would be bound your Bible. The Bible would

Philip, or a gospel according to to let these parts be

added to

then become an incomplete, contingent fragment of a whole,

and would need to postulate its complement from elsewhere and so the theologic, and therefore the organic and teleologic, view of the Holy Scripture would pass away in the historicaccidental. Since this view is in direct conflict with the view given concerning the Old Testament in Rom. xv. 4, etc., upon Scriptural ground this preposterous view of the Holy Scripture may not be tolerated for a single moment, but the confession must be maintained that so far as the substance of the knowledge of God is concerned, which is

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