Encyclopedia of sacred theology - pagina 700

676

§ lOG.

constructive,

THE PERIOD OF RESURRECTION

must be explained from the

[Div. Ill

fact that he did not

perceive that the conflict did not involve the triumph of Theol-

ogy over Philosophy, or the victory of Philosophy over Thebut from each side a first principle was in operation, ology which necessarily on the one side gave rise to a Philosophy entirely naturalistic, seconded by a religion both pantheistic and mystical, while in opposition to this a proper Christian Philosophy must needs construct its conception of the whole of science, and in this organism of science vindicate the honor of a theistical theology. By this, however, the fact is ;

not altered that Schleiermacher has given theology back to out of her degradation, has inspired her

herself, has lifted her

with

new courage and

self-confidence,

and that

in this formal

may

not hide the

sense even confessional theology, which defeat of his epigones, owes to

him the higher view-point

present occupied by the whole of theology,

—a

at

merit the

gratitude for which has been paid to Schleiermacher by even Romish theology in more ways than one. It is to be regretted, however, that with the awakened desire to orient itself in the organism of science, theology has suffered so greatly from the want of self-limitation. The intensive power with which theology studied and dissected the content of Divine mysteries in the fourth and fifth centuries, partly also in the thirteenth, but more especially still in the sixteenth century, was entirely exhausted. There have been many who could scarcely imagine how so much ado could have been made over the rjv ore ovk yp of tribute of

Arius, or over the " This

sacraments.

Is

all Christians, at least

importance

?

is

my

body," in the conflict over the

not that which one confesses in

with

all

common

with

Protestants, of tenfold greater

Moreover, would not the strength of resistance

in defence of the Christian religion increase, in proportion as these interconfessional differences are buried deeper in the

dust of f orgetfulness

?

Thus,

in a sense

more dangerous than

in Calixtus' days, there arose a syncretistic reaction against

the multiformity which, under the ordinance of God, had un-

folded itself in the Reformation.

This reaction was certain

either to force a return to the unity of

Rome,

or to lead to

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