Encyclopedia of sacred theology - pagina 269

Chap. I]

THE IDEA OF THEOLOGY

§ 58.

Knowledge does not disappear sio-lit.

It

is

there.

No,

it

in order to

245

make room

for

knowing here and a seeing of God not but with is a knowing both here and there a

;

this difference, that here it is " in part "

The

and there

it

shall

on tlie other hand, is, here as well as there, the means by which to obtain that knowlhere a seeing " through a glass darkly," there a edge The holy apostle treats even more seeing "face to face." exhaustively the relation between Theology here and in heaven by indicating the analogy of the child that becomes The child and the man have both a certain knowla man. edge, but the knowledge of the child dissolves in that of By becoming a man he himself brings the putthe man. Thus the ting away of that which belonged to the child. unity between the two forms of our knowledge of God is most firmly maintained, and both conceptions of knowledge emphasized as finding their higher unity in the idea of Thethe knowledge of God. ology, which is and always will be That Paul speaks very expressly here of the knowledge of God, and not of " the knowledge of divine things " in general, appears clearly from the Ka6cb<; iire'yvaiaOrjv in vs. 12. "Knowing even as also I am known" cannot mean any-

be "perfect."

seeing,

;

:

thing save knowing

The

Him by whom

I

am known. God

objection also that this future seeing of

mystical or contemplative, and that therefore to

do with our logical consciousness, but

Theology,

is set

aside

temporal form of our

by 1 Cor.

human

xiii.

it

falls

The

is

merely

has nothing outside

logical

is

of

not a

consciousness, fundamentally

But God Himself is logical, for in Him also knowledge is assumed, and betAveen our knowledge here and that which shall be ours

fictitious,

in

and therefore bound

eternity, there

difference

:

now

is

no

to pass

essential,

away.

but only a proportional,

in part, then perfect.

Similarly the differ-

ence between the two modes of knowledge

is

merely that of

Then our knowledge will turn immediately on God Himself, while now we only observe the image of God in a glass, in which it is reflected. Thus the

the immediate and mediate.

continuity of our knowledge of

God

is

not broken by the pass-

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