Encyclopedia of sacred theology - pagina 449

;

Chap.

CONNECTION AVITH MIRACLES

II]

425

(2) because it sought its physical crystallization in the Scripture and (3) because its content embraced the physical also, and, therefore, often could not do without the manifestaalso

;

;

Nevertheless the psychical remains

tion.

tone,

fundamental centrum inspiration brings the knowledge of God into

and

brought

as the incarnation

life

its

into the

of human being, human knoivledge, i.e. into the central consciousness of our human race. From this special principium in God the saving

jDower

extended centrally to our

is

of being

From

and

of thought,

race,

by incarnation and

this it appears that

both by the ways inspiration.

formally the miracle bears the

from the special, and not from the natural principium, in God. The miracle is no isolated fact, but a mighty movement of life, whicli, whether characteristic of proceeding forth

really or typically or, perhaps, in the parousia teleologically,

goes out from the curse

God

into this cosmos, groaning

and that centrally

under

sin

and

as Avell as peripherally,

in

order organically to recreate that cosmos and to lead

it

upward

;

to its final consummation.

Are we now

justified in

saying that miracle antagonizes nature, violates natural law, or transcends nature? We take it, that all these representa-

and take no account of the ethical element. you take the cosmos as a product wrought by God, which henceforth stands outside of Him, has become disordered, and now is being restored by Him from without, with sucli a mechanical-deistical representation you must make mention tions are deistic If

of something that is against or above nature but at the penalty of never understanding miracle. This is the way ;

the

watchmaker

and,

when

it is

does,

who makes

out of order, repairs

the watch and winds it

it,

with his instruments

but such is not the method pursued in the re-creation. God does not stand deistically over against the world, but by

immanent power He bears and holds it in existence. That which you call natural power or natural law is nothing but the immanent power of God and the will of God immanently upholding this power, while both of these depend upon His transcendent counsel. it

as

It will

not do, therefore, to represent

though the world once created miscarried against the

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