Sect. 52Theology as a Sacred ScienceTheology as a Sacred Science
1. A supernatural illumination of the mind is in the first place needed to assist the mind in overcoming the difficulties naturally inherent in a knowledge of supernatural things. These difficulties arise from the nature of the human mind, which draws its notions from the sensible world, and is subject to the influence of passion and prejudice. Both sorts of difficulties are alluded to by the Apostle: “The sensual (ψυχικὸς) man perceiveth not these things that are of the Spirit of God: for it is foolishness to him, and he cannot understand: because it is spiritually (πνευματικῶς) examined. But the spiritual (πνευματικὸς) man judgeth all things” (1 Cor. 2:14, 15). The Divine assistance required for their removal is often mentioned in Scripture, e.g. “His unction teacheth you of all things” (1 John 2:27; cf. Eph. 1:17).
Again, the action of the Holy Ghost is required, at least morally, to produce that purity of disposition and humility of heart which are indispensable for all moral and religious knowledge, and especially for a knowledge of the supernatural. This assistance is often so effective, that it contributes more to the perfection of spiritual science than the best-developed but unassisted natural abilities. Hence children and uneducated people sometimes have a clearer perception of the mysteries of the Faith than persons calling themselves philosophers. “I give thee thanks, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent (ἀπὸ σοφῶν καὶ συνετῶν), and hast revealed them to little ones” (νηπίοις, Matt. 11:25; cf. 5:8, and Wisd. 1:4). Card. Newman, Oxford University Sermons, xiii., “On Implicit and Explicit Reason;” Grammar of Assent, chap. viii., § 3, “Natural Inference.”
II. The influence of the Holy Ghost on our spiritual knowledge reaches its perfection when He diffuses in our soul the supernatural life of Divine Love. This life brings us into most intimate connection with the mysteries of the Faith, keeps them continually before our mind, and, as it were, identifies us with them. Divine charity, which is fruitful of good works, is also productive of increased knowledge of spiritual things. It transforms the elementary understanding into a perfect Wisdom which is a foretaste and beginning of the Beatific Vision. Charity give a keenness to the spiritual eye, and fixes it upon the Divine Love; Charity gives us a sense of the Divine Beauty and Sweetness; Charity likens us to God Himself, inasmuch as He is the principle of the greatest mysteries the more we love the better we understand the love of others. The spiritual contentment produced by Charity in the soul helps us to understand the perfect harmony existing between revealed truth and the noblest aspiration of our nature. The fire of Divine Charity is naturally accompanied by a Divine light, by means of which God manifests Himself in a marvellous manner. 1 Cor. 2:13–16; 2 Cor. 3:16–18; Eph. 3:14, sqq.
1. A supernatural illumination of the mind is in the first place needed to assist the mind in overcoming the difficulties naturally inherent in a knowledge of supernatural things. These difficulties arise from the nature of the human mind, which draws its notions from the sensible world, and is subject to the influence of passion and prejudice. Both sorts of difficulties are alluded to by the Apostle: “The sensual (ψυχικὸς) man perceiveth not these things that are of the Spirit of God: for it is foolishness to him, and he cannot understand: because it is spiritually (πνευματικῶς) examined. But the spiritual (πνευματικὸς) man judgeth all things” (1 Cor. 2:14, 15). The Divine assistance required for their removal is often mentioned in Scripture, e.g. “His unction teacheth you of all things” (1 John 2:27; cf. Eph. 1:17).
Again, the action of the Holy Ghost is required, at least morally, to produce that purity of disposition and humility of heart which are indispensable for all moral and religious knowledge, and especially for a knowledge of the supernatural. This assistance is often so effective, that it contributes more to the perfection of spiritual science than the best-developed but unassisted natural abilities. Hence children and uneducated people sometimes have a clearer perception of the mysteries of the Faith than persons calling themselves philosophers. “I give thee thanks, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent (ἀπὸ σοφῶν καὶ συνετῶν), and hast revealed them to little ones” (νηπίοις, Matt. 11:25; cf. 5:8, and Wisd. 1:4). Card. Newman, Oxford University Sermons, xiii., “On Implicit and Explicit Reason;” Grammar of Assent, chap. viii., § 3, “Natural Inference.”
II. The influence of the Holy Ghost on our spiritual knowledge reaches its perfection when He diffuses in our soul the supernatural life of Divine Love. This life brings us into most intimate connection with the mysteries of the Faith, keeps them continually before our mind, and, as it were, identifies us with them. Divine charity, which is fruitful of good works, is also productive of increased knowledge of spiritual things. It transforms the elementary understanding into a perfect Wisdom which is a foretaste and beginning of the Beatific Vision. Charity give a keenness to the spiritual eye, and fixes it upon the Divine Love; Charity gives us a sense of the Divine Beauty and Sweetness; Charity likens us to God Himself, inasmuch as He is the principle of the greatest mysteries the more we love the better we understand the love of others. The spiritual contentment produced by Charity in the soul helps us to understand the perfect harmony existing between revealed truth and the noblest aspiration of our nature. The fire of Divine Charity is naturally accompanied by a Divine light, by means of which God manifests Himself in a marvellous manner. 1 Cor. 2:13–16; 2 Cor. 3:16–18; Eph. 3:14, sqq.
Seção 18% da obra, de A Manual of Catholic Theology (Wilhelm & Scannell, sobre a Dogmatik de Scheeben). Ver o original.