Encyclopedia of sacred theology - pagina 315

Chap,

THE FRUIT OF REVELATION

I]

291

Our knowledge of the has formulated into dogma. cosmos and of revelation must not merely be brought into practical harmony for the sake of the life of faith, but in the human consciousness as such it must also become an organic whole, and thus Theology rise as a science : first, in the scholastic sense, so long as it serves no other purpose than the justification of the content of Theology at conflict,

the tribunal of thought;

after that, polyhistorically^ Avhen

swarms upon every sort of flower-bed that stands in less or more relation to Theology; and finally, in the organic it

when it places its subjective action, as well as its given object, in their relation to our world of thought and Thus only can that which is at the world of other objects. unfold itself to a complete and knowledge first potential

sense,

actual science.

But

in this process, from start to finish,

always Theology in

its

proper sense,

it is

ever and

the knowledge of

i.e.

is taken up into our consciousness, from our consciousness (personal as well as Hence nothing is significant to Theology, because general). nothing belongs to it organically, but that which interprets this "knowledge of God" in its origin, content, significance, working and tendency. By way of recapitulation, therefore, we arrive at what

God

divinely given, that

and

is

reflected

was stated in our fourth proposition, viz. that ectypal Theology, as revealed by God Himself, is the same in all its and that special revelation, i.e. revelation to the stages ;

sinner,

is

now

only modified to the extent that

known what God

is

willing to be

to the

it

sinner.

can also be That, fur-

development of revelation goes hand in hand wdtli an accommodation to the lost condition of the sinner, so that now revelation does not work from within outward, but makes its approach from the outer world to the inner life of man, and that the logical action goes out from the central ther, this

ego of Christ, and thus only benefits the individual subject And that finally, for the sake of in the personal believer.

knowledge of God by the sinner, his unbelief must be changed to a faith in Christ, which is only the assimilation of this

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