Encyclopedia of sacred theology - pagina 516

492

§ 82.

THE INSTRUMENTS OF

INSrillATlON

[Div. Ill

explain the iiiteipietatioii as a simple application of the

symbolism is vain, from the fact that in the case of both Joseph and Daniel the interpretation of the dream is not given by those who were versed in symbolism, but they were unable to do this, and it is given only by men who stood outside of this peculiar science, and who frankly declared that this interpretation was no fruit of their ingenuit}^ but

rules of

Divine suggestion. The peculiar character of the revelation-dream, therefore, consisted in this, that the person to whom it came saw, indeed, the scene or drama in a similar way as with so-called common dreams, in his night-conof

but what he saw and heard was 7io product of the hidden workings in his own psychical life, but of an act That, nevertheless, the drama in these of God in him. dreams was generally formed from remembrances and images that were present in the memory and in the imagination of sciousness

;

As the dreamer, does not conflict with this in 'the least. with internal address and external address the conceptions and words maintain the connection with the subjective nature of the person addressed, it is self-evident that a similar con-

nection existed in the dream between what was present in the subjective imagination as constitutive element, and what

God showed him.

Only thus was

rational.

it

The vision bears almost the same character as the dream, with this difference, however, that the dream occurs when one sleeps, while the vision appears on the horizon of our As little as the inner consciousness when one is awake. dream, however, is vision a phenomenon foreign to our nature,

which occurs exclusively

What

is

God

economy of revelation. means lies in the vision,

in the

exceptional, therefore, by no

makes use of the visionary capacity of our psyche, by which to introduce something into our consciousness. It must be granted that the dream is more com-

but in

this, that

the Lord

mon than the vision, but this is no proof that the visionary does not belong to our nature. No one, indeed, will exclude from our human nature a thirst and talent for art, even though this

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