Chapter III
Chapter III T he most intimate union between the intellect and truth — Theology denotes both a habit of mind and truth itself — The knowledge of God cannot be called our ἀρχέτυπος [archetypal] — Theology, as doctrine, is from God alone and immediately — In what sense the Word of God is our theology — The classifications of theologians: angels, men — Men are either θεάνθρωπος [the God-man] or ψιλοί [mere men] — Mere men are either viatores [wayfarers] or possessores [those in possession] — The theology of the former is to be investigated.
I. Having set aside those things which, though they make up much of the page in the inquiry into the nature of theology among some, yet in truth throw up an obstacle to those sincerely investigating the truth, let us look more directly at the matter itself with respect to its general nature, to which we are devoting this labour. Now since there is between any known thing and that faculty and δύναμιν [power] of our mind by which we apprehend it
— or the intellect itself considered with its σχέσει [relation] to the thing itself — by virtue of the intervening conformity of truth, so close a union
and connection that they mutually communicate their names to one another, the affections proper to the one are often ascribed to the other; for a matter or doctrine is often called certain from that certainty which is an affection of the mind, and our apprehension is called true from the truth of the thing we apprehend. Hence arises no small confusion in definitions, while it cannot easily be discerned whether it is the doctrine, or the faculty of mind by which we apprehend the doctrine itself by its own proper light and for its own proper end, that is being defined. Since therefore it is agreed that by theology is denoted both the doctrine concerning God, his worship, and the obedience due to him, and the power and faculty of our mind by which we perceive it, or the habit of mind conformable to it, these must be treated of distinctly in order to avoid the confusion arising from ὁμωνυμίᾳ [ambiguity of terms].
II. It belongs to the infinite αὐτάρκειαν [self-sufficiency] of God that he alone knows himself perfectly: Ps. 147:5, ִלְתבּוָנתֹו ֵאין ִמְסָּפר [his understanding is without number]. And so that knowledge by which God most perfectly knows himself and all his attributes, being infinite and necessary, is nothing other than God himself infinitely knowing and wise.
This knowledge, therefore, of the first truth most perfectly comprehending and loving itself is improperly called by some theologia ἀρχέτυπος
[archetypal theology]. What indeed they would wish to be understood by theologia ἀρχέτυπος, I very much doubt they understand themselves. For neither is our knowledge of God the expressed image (character) of that infinite divine knowledge — which is proper to the Son alone as partaker of the divine nature, Heb. 1:3 — such that it could be called ἔκτυπος [ectypal] in relation to it; nor can we know anything of God by the power or virtue of that knowledge, except through the intervening free counsel of the divine
will. Indeed, our mirror is not immediately God himself, but his word or gospel, in which, with unveiled face through Christ, we behold the glory of the Lord, 2 Cor. 3:18. God has in his own mind the eternal idea or concept of that truth concerning himself which he wills to be known by us. And upon this all our theology depends — not immediately, however, but upon that act of the divine will by which it pleased him to reveal that truth to us:
"For no man has seen God at any time; the only-begotten Son who is in the bosom of the Father, he has declared him," John 1:18. The revelation therefore of the divine mind and will — that is, the Word of God — is the doctrine of which we treat, to which all the concepts of our mind concerning God, his worship, and the obedience due to him ought to be conformed. And here again theology agrees but little with every science that is a derivative of human wisdom. For that σύστημα [system] of principles and conclusions by which any science is transmitted is not the norm of the concepts of the mind, or of the acts of the intellect concerning the proper object of that science; but since it is posterior to them and their effect, it ought to be regulated by them. So the most excellent philosopher: Αἱ δὲ ἐπιστήμαι ἐν ψυχῇ λογικῇ οὖσαι, αἱ μὲν τῶν αἰσθητῶν, εἰ δεῖ ἐπιστήμας τούτων λέγειν, πρέπει δὲ αὐταῖς τὸ τῆς δόξης ὄνομα, ὕστεραι τῶν πραγμάτων οὖσαι, εἰκόνες εἰσὶ τούτων, Plotinus, Enneads, V, lib. 9; that is,
"And so the sciences which are in the rational soul, those at least which pertain to sensible things — if indeed we are to call the knowledge of these things sciences, since it is more fitting to call them opinions — these, being posterior to things, are images of those same things." But the doctrine of which we treat anticipates every concept of our mind concerning its peculiar and proper object; and it is the infallible and immutable rule and norm of all our knowledge and cognition, Ps. 19.
III. Theology therefore is the very divine truth itself as revealed by God — namely, the word, doctrine, or light that is ἀξιόπιστον [worthy of belief] and αὐτόπιστον [self-authenticating]. No one can worthily think or speak of God or of divine things except through God. No one rightly knows God except from his own exposition of himself through his Son; nor does he will to be worshipped except as he himself has prescribed. All our obedience also depends purely upon his will. And all theology concerns itself with God and his worship and the obedience due to him. Therefore, that doctrine can be from none other than God himself. Since theology is the principle and norm of all divine worship, faith, and obedience, it is necessary that it be also of heavenly origin, of infallible certainty, ἐξ οὐρανοῦ [from heaven] and not ἐξ ἀνθρώπων [from men], Matt. 21:25. For divine faith would rest upon no principle that is not in every way divinely αὔταρκες [selfsufficient] and ἀξιόπιστον [worthy of belief]. The worship of God, moreover, is so called no less from the divine commandment than from the divine object. Lest therefore the whole human race should perpetually waver and stumble in all its obedience, God willed that the doctrine which is the norm of all his worship and of our obedience should be from himself.
In this sense, therefore, theology is the doctrine of God concerning himself, his works, his will and worship, and our obedience in every condition, together with the reward of the obedient and the punishment of the disobedient, revealed and set forth to the glory of his name — that is, the very Word of God itself. Now, since the Word of God is either ἐνδιάθετον
[internal] or προφορικόν [expressed], and the latter again either ἄγραφον [unwritten] or ἔγγραφον [written], we shall set forth in order how each of these stands in relation to this matter. What is to be thought of what they call theological theses, catechisms, confessions, commonplaces, and such
collections of credible propositions — and in what place they are to be held — seeing that in learning or even teaching these things, many people
(unless I am mistaken) suppose theology to consist, will be seen below.
IV. After therefore all the Word of God, whatever has been committed to writing — and I add this here κατὰ πρόληψιν [by way of anticipation] — that Scripture is our theology in such a manner that we attribute authority to it wholly, and to every part of it and to each truth contained in it, not because one proposition is established from another by evident reasoning, or because conclusions to which we assent are rightly derived from whatever principles; but we embrace each truth or proposition of truth considered separately with sure faith, on account of its immediate divine revelation, upon which all theology rests. But that habit which the scholastics call discursive — by which from propositions, one of which is from Scripture and therefore divinely revealed, and another of which shines by its own natural evidence, we elicit conclusions (concerning whose nature, whether they are, as they say, matters of faith or not, they contend sharply) — inasmuch as it is something different (if it is something different) from the gift of interpreting Scripture, lies outside our present purpose.
V. This being premised — namely that theology considered objectively, as they say, and in the abstract is the pure and simple Word of God — that light of the mind of the rational creature which is also called by that name is next to be carefully considered. But in order that we may arrive more easily at our destination, a certain classification of the subjects capable of receiving this light must first be set out; and then the relation of that light to the doctrine of which we have treated, and its union with it, is to be explored. First, then, with respect to the subject, as they say, theology may
seem capable of being divided generally into that which belongs to angels and that which belongs to men. For upon angels and men, inasmuch as they are endowed with intellectual light, it is incumbent to know God and to obey God freely; and their ultimate end consists in that enjoyment of God to which one proceeds through obedience; and this οὐρανίδης [heavenly] doctrine requires such a nature, condition, and state in all who would receive it or use it for its proper end. What innate knowledge of God and of his will the angels had — those τὴν ἑαυτῶν ἀρχὴν καὶ τὸ ἴδιον οἰκητήριον
[their own principality and their own dwelling-place] preserving — and with what light they were furnished, such that with respect to degrees of increase that light was capable of growth as regards the mysteries ἀποκεκρυμμένα ἀπὸ τῶν αἰώνων ἐν τῷ Θεῷ [hidden from the ages in God], made manifest at last ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας [to the principalities and powers in the heavenly places through the church], Eph. 3:10; and what knowledge they now possess through the continuous vision of God, especially those who in Christ have now obtained their reward — this is not the place to inquire.
VI. Θεάνθρωπος [the God-man] Jesus Christ and ψιλοὶ ἄνθρωποι [mere men] comprise the whole human race. What is to be said concerning the theology of Jesus Christ — "in whom are hidden all the treasures of wisdom and knowledge," Col. 2:3 — and concerning that knowledge which he possessed and possesses through the personal union, and the revelations given to him by the Father, Rev. 1:1, and how the whole fullness of the Spirit dwells in him, John 3:34, whom he received not ἐκ μέτρου [by measure] — since these cannot be comprehended within the scope of the dissertation upon which we are presently engaged, we have thought it advisable to omit them entirely here. Those who are mere men are either
still living a mortal life, or at least may be considered as such, and are commonly called viatores [wayfarers] ("For among all the living there is hope," Eccles. 9:4), or, released from the bonds of the body, they are called possessores [those in possession]. The theology of these latter — those namely who, having by God's will completed the course of faith and obedience, have mercifully obtained their end and rest in the enjoyment of God — is, to dispatch it in a word, that light of glory by which, beholding divine things πρόσωπον πρὸς πρόσωπον [face to face] and God himself καθώς ἐστι [as he is], filled with ineffable joy, they are occupied eternally with the praises of God and the Lamb. These things had necessarily to be premised in order that we might arrive at our destination.
VII. According to the varying condition of those who are called wayfarers, their theology also varies; and here it is generally twofold — namely, that of integral nature or creation, and that of fallen or sinful nature.
Other considerations and classifications of men fallen into sin are to be employed below. Of the first man, we must treat in the first place.