J.H. Heidegger's Corpus of Christian Theology: The Unity of Theology

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56.  The unity of Theology.

From the truth and Fundamental Articles, ever the same, Theology has its Unity.  For One with respect to foundation and the Catholic truths contained in it is the faith, just as there is one Lord, one Father of all, one body and one Spirit, one hope of our calling, Ephesians 4:4-7.  He that abideth ἐν τῇ διδαχῇ τοῦ Χριστοῦ, in the doctrine of Christ, he hath both the Father and the Son.  If there come any unto you, and bring not ταύτην τὴν διδαχὴν, this doctrine, receive him not into your house, 2 John 9, 10.  The fundamental truth, concerning Christ as the Savior of the World, first promulgated in paradise, Genesis 3:15, filled every page in each and every age of the Church, Acts 15:11; Hebrews 13:8.  For the blood of Christ, our great Shepherd, is the blood of διαθήκης αἰωνίου, the eternal covenant, Hebrews 13:20.  But also the same are the principal parts of the fundamental axiom, the Law and the Gospel, that is, the same Faith in Christ, the same love of God and love the neighbor, have always sounded in the Church, and will sound unto the end of the world.  Finally, one is the habit of Theology, which the Apostle calls ἕξιν/use/practice/habit, Hebrews 5:14.[1]  Therefore, Theology is one, because the habit, just as an ectype is expressed from its own archetype, is drawn from the very discipline itself, and is conformed to the same as to its exemplary cause.

57.  And Theology’s diversity.

Nevertheless, with respect to external form, the state of the pilgrims, and the diverse degrees and modes of revelation and treatment of the same fundamental truth, the same Theology is also diverse and manifold.  For the same Christ is at one time revealed and believed in as to be incarnated and to die, at another time as having been incarnated and having died:  and as He that was yet to be incarnated He was represented in different ways at different times, πολυμερῶς καὶ πολυτρόπως, at sundry times and in diverse manners, in many and diverse parts of time and modes of revelation, Hebrews 1:1.  All spoke μεγαλεῖα τοῦ Θεοῦ, the wonderful works of God, καθὼς τὸ Πνεῦμα ἐδίδου αὐτοῖς ἀποφθέγγεσθαι, as the Spirit gave them utterance, Acts 2:4, 11.

58.  Description of Systematic Theology.

Therefore, although with respect to substance Theology is the same, whether residing in the mind as a habit, or being handed down through definite precepts:  yet, with respect to the manner of treatment of that same substance, it is commonly, and not improperly, divided into Systematic and Habitual.  The former, arranged as a discipline by a definite method, is not so much the very word of God, as הַדָּבָר מְסַפֵּר, a narration of God’s word, even indeed defining revelation ‎אֶֽ֫ל חֹ֥ק, according to the definition/decree, Psalm 2:7,[2] or according to the very word of God; or, as Saint Paul calls it, Romans 6:17, παράδοσις εἰς τύπον διδαχῆς, the tradition according to the type or form of doctrine,[3] so that the man who teaches and learns might open and express the pattern and form of doctrine, that is, the innate character, image, and likeness of Heavenly doctrine, which doctrine rejects everything alien and spurious; in just the same way that the writing delivered in characters precisely relates the form and likeness of the same.

59.   Distinction of the same from Scholastic Theology.

This Theology, arranged in a definite order, which the progress of revelation, history, and the economy or dispensation of grace dictates; and related in the words διδακτοῖς/taught by the Holy Spirit as much as possible, and also συγκρίσει πνευματικῶν, in comparing spiritual things with spiritual, 1 Corinthians 2:13, without affectation of human wisdom, Philosophical dogmas, and technical terms, lest ἐν σοφίᾳ λόγου, by the wisdom of words, the cross of Christ should be made of none effect, 1 Corinthians 1:17, or faith be in the wisdom of men, rather than ἐν δυνάμει Θεοῦ, in the power of God, 1 Corinthians 2:5:  certainly differs much from that artificial science, or rather that confused μιξοφιλοσοφοθεολογία, mixo-philosophico-theology, which they extol by the name of Scholastic Theology.

[1] Hebrews 5:14:  “But strong meat belongeth to them that are of full age, even those who by reason of use (διὰ τὴν ἕξιν) have their senses exercised to discern both good and evil.”

[2] Psalm 2:7:  “I will declare the decree (‎אֲסַפְּרָ֗ה אֶֽ֫ל חֹ֥ק):  the Lord hath said unto me, Thou art my Son; this day have I begotten thee.”

[3] Romans 6:17:  “But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you (εἰς ὃν παρεδόθητε τύπον διδαχῆς).”