Encyclopedia of sacred theology - pagina 551

Chap.

§ 84.

II]

THE FORMS OF INSPIRATION

527

harmony between Him and the world but from Him every departure must be made, even though by doing this we ;

should lose the world.

This assertion

may

cally be applied to discursive thought.

that

Wisdom

of

which

it is

It

not methodisti-

only applies to

asked in Job xxxviii. 36, " Who who hath given

hath put wisdom in the inward parts? or

understanding to the mind?" The entire action, by which this wisdom is quickened, follows along the inward way, and

For which very reason

does not come from without.

it

could

become a vehicle of inspiration. This also applies to its form, which is almost always symbolical, entirely apart from the question whether it is more commonly lyrical, epic, or dramatic. Its form is and remains that of the Proverb (7^S2), the utterance of a thouglit in

its

material analogy.

In the

"riddle" (riTH) and "enigma" (n2£^7X2), which words indicate entwining and intertwisting, the symbolical character may be less clearly apparent; in both forms, however, lies the

The phenomena

same symbolical tendency.

are significant

of something, they are reminders of a thought, which comes from God, and can be understood by us not by these phenomena themselves, but by the affinity of our spirit to Him ;

who

And since

speaks in them.

this

Wisdom

does not consist

of thoughts loosely strung together, but forms one organic

whole, and needs the light of grace, by which to solve the

problems of sorrow and of

sin, this

Wisdom

trates itself in Christ Jesus,

whom

over against the foolishness

(/iw/jta) of the

carnated

is

Wisdom (Chokmah

at length concen-

finally the apostle places

world as the

in-

or <To<^Ca).

(3) So far as its result is concerned. Prophetic inspiration distinguished from the lyric and chokmatic chiefly by the

fact that in general

it

whereby the subject

exhibits a conscious dualism of subject,

of the prophet has merely an instrumental significance, while the higher subject speaks the word. That other higher subject appears sometimes in lyrics (Ps. ii. et al.} and in the Chokmah (Prov. viii. et al.^, but where it does this appearance bears no dualistic charac-

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