Encyclopedia of sacred theology - pagina 396

372

§ 70.

RELATION BETWEEN THIS PRINCIPIUM

revealed to us, that the Mediator shall

kingdom

[Div. Ill

make surrender

of the

God, even the Father, but in such a way, that He Himself remains eternally the Head of His mystical body The Christ will not disappear, in order (corpus mysticum). that Adam may again take his place as head of our race. On the contrary, Adam never resumes the place of honor lost by that Christ shall sometime be sin but the mystery is this, no longer the interposed Mediator, but the natural Head of This, however, may not detain us the human race in glory. now. But the suggestion of the dogmatic relation between the question in hand in this section, and the questions of And provieschatology and Christology, was necessary. sionally our purpose is accomplished, if it is clear, why the whole dispensation of special grace passes away, and how in consequence the special principium of knowledge, from which theology draws its life, is destined sometime to disappear into the natural principium. This, however, does not explain the mutual relation of the two, though this indeed is most necessary, if we hoj)e to esto

;

—

cape the false representations abroad, especially concerning natural theology (theologia naturalis).

If at first the Refor-

mation fostered more accurate ideas, soon the temptation appeared too strong, to place statural theology as a separate theology alongside of special theology (theologia specialis).

The two were then placed mechanically side by side. To we owed the knowledge of God's Being,

natural theology

of the Divine attributes, of

His works, providence, moral law, the last judgment, etc., and although special theology made us know a great deal of sin and grace^ in fact it enriched the real knowledge of God only with the knowledge of His " Grace " and of His " Threefold Being " at least, in so far as real clearness is concerned for the fundamental feature of this mystery too was soon thought to be also found among the Heathen. With this division it became apparent, that the real Theology as knowledge of God gave the lion's share to natural theology, and that the theology of grace^ while it occupied itself with many and exalted mys-^ teries, in reality abandoned the foundation of all knowledge ;

;

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