J.H. Heidegger's Corpus of Christian Theology: Theology in General: The Terms and Nature of Theology

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1.  Solemn pronouncement of prayer.

Following many other Men, eminent for piety and learning, and investing industry in like measure, in consigning the System of Orthodox Theology to writing, I humbly entreat GOD, the Father of Lights,[1] without whose Light and Deity there is nothing in man, that in this most holy subject He might direct my mind and pen by His Spirit, and lead me into all truth,[2] that I might be able to declare things glorious to Him, and things saving to me and my fellows, through and because of His Only Begotten Son, our Lord Jesus Christ, who for us men was made by His Father Wisdom, Righteousness, Sanctification, and Redemption;[3] and in whom alone are concealed and hidden all the treasure of Wisdom and knowledge,[4] to be discovered by us continually, until we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of that which is fulfilled by Christ!  With which prayers solemnly expressed, with fear and trembling, I come to the task at hand.

2.  The origin of the word Theology.

That the most ancient Authors of Greece, treating of the gods and their worship, were called Theologians, and their science Theology, Lactantius[5] related in de Ira Dei, chapter II.  For, it is found, that Plato, Aristotle, and Plutarch[6] everywhere made use of that term, and Cicero among the Latins.  But also out of Varro[7] and Seneca[8] Augustine and Eusebius[9] related, that the Gentiles rather divided the trunk of their Theology, or ματαιολογίας, vain jangling,[10] into three principal branches, in such a way that to them one was Μυθικὴ/ Mythical/Fabulous, that is, the speech of the Poets concerning the gods, delivered in the Theaters, for Pleasure:  a second was Φυσικὴ/Physical/Natural, that is, the treatment of the Philosophers concerning God and Divine things in the schools, arising from the investigation of natural phenomena, for Knowledge:  and the final is Πολιτικὴ/Political, the handing on of the tradition by the Priests and Lawyers, establishing in Temples the Laws of the Republic by the authority of the received religion, for the Security of the Empire.

3.  The use of the term Theology brought into the Church.

Ancient Christians, stealing this term as an εὔσημον, thing easy to be understood,[11] from the Gentiles, as a sort of booty, with the nails clipped and the hair shaved,[12] as it were, piously consecrated it.  For, since both Jesus Christ, the Son of God, particularly, and whatever revelation of God generally, not rarely in Scripture are called ‎דְּבַר יְהוָה, the Word of Jehovah, and λόγος Θεοῦ, logos Theou, the Word of God, to them it was able to be no religious scruple, to call those Θεολόγους/Theologians, and their doctrine Θεολογίαν/Theology, that more than others discoursed somewhat more sublimely concerning Jesus and His Divinity; of which sort especially were John the Evangelist, μαρτυρῶν τὸν λόγον τοῦ Θεοῦ, bearing record of the word of God, Revelation 1:2, and Gregory Nazianzen:[13]  and also whatever others, who might speak concerning Divine things from the word of God.  Especially in the writing of the one that audaciously took to himself the name of Dionysius the Areopagite,[14] there is repeated use of the term Θεολογίας/Theology, and of the verb Θεολογεῖν, to theologize, to speak of divine things:  just as when he is wont to say, θεολογεῖν τὰ περὶ τριάδος, τὸ τῆς ἱερᾶς οἰκονομίας μυστήριον, Ἰησοῦν, to theologize concerning the Trinity, concerning the mystery of the sacred economy (the Incarnation), concerning Jesus.

4.  Synonyms ἔγγραφα, found in writing.

Nevertheless, if the λέξεις/expressions of Scripture are more pleasing, they are not wanting that express the same matter but with even greater emphasis.  For already of old Moses imposed upon it the title of ובינת חכמת, σοφίας καὶ συνέσεως, wisdom and understanding, saying:  ‎הִ֤וא חָכְמַתְכֶם֙ וּבִ֣ינַתְכֶ֔ם, this is your wisdom and your understanding, in the sight of the nations, Deuteronomy 4:6.  Whom Job imitates, Job 38:36.[15]  חָכְמוֹת/Wisdoms:  David in Psalm 51:6, calls it ‎בְסָתֻם חָכְמָה, wisdom in the hidden part; and Solomon here and there, ותבונת חכמת, wisdom and prudence/understanding.  Whence also the Rabbis obtain their term, האלהות חכמת, the Wisdom of Deity, by which name they signify Theology.  The Writers of the New Testament call it, διδασκαλίαν κατ᾽ εὐσέβειαν, the doctrine which is according to godliness, 1 Timothy 6:3; ἐπίγνωσιν ἀληθείας τῆς κατ᾽ εὐσέβειαν, the acknowledging of the truth which is after godliness, Titus 1:1:  and in the imitation of the Writers of the Old Testament, σοφίαν καὶ σύνεσιν πνευματικὴν, spiritual wisdom and understanding, Colossians 1:9; σοφίαν καὶ φρόνησιν, wisdom and prudence, Ephesians 1:8; σοφίαν Θεοῦ ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, the wisdom of God in a mystery, even the hidden wisdom, 1 Corinthians 2:6, 7; σοφίαν ἄνωθεν κατερχομενὴν, the wisdom descending from above, James 3:15.  But we will be content with the term Theology, the use of which has been introduced by the analogy of Scripture, and also by the γειτνίασις/resemblance with the aforementioned terms, and the assent of the majority.

5.  The definition of the word.  The Theology of God, of Christ as man, of the Saints in heaven, and of the Saints in the Way or on the race-course are distinguished.

Now, in general Theology is the Doctrine, or speech, concerning God and Divine Things.  In addition, God has knowledge of Himself, and in Himself, whereby both the Father knows the Son, and the Son, in the midst of whom is the name of Jehovah (Exodus 23:21[16]), and who is εἰς τὸν κόλπον τοῦ πατρός, in the bosom of the Father (John 1:18), knows the Father, as Christ Himself testifies:  No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, Matthew 11:27; as the Father knoweth me, even so know I the Father, John 10:15:  and the Holy Spirit searcheth τὰ βάθη τοῦ Θεοῦ, the deep things of God, or all those things that God is, knows, wills, and is able to do, 1 Corinthians 2:10.  Christ also, as man, in the unity of τοῦ λόγου, of the Word, anointed indeed with the oil of gladness ‎מֵחֲבֵרָיו, above His fellows (Psalm 45:7), and partaking of the Spirit οὐκ ἐκ μέτρου, not by common measure (John 3:34), has knowledge, eminent and beyond what Angels have concerning God and Divine things.  Finally, Angels and Spirits made perfect in Heaven,[17] indeed, seeing God face to face, and knowing God, even as they themselves are known, 1 Corinthians 13:12, have knowledge of God.   It is customary that the first mentioned Theology be called the Archetype, but not quite accurately, since the ἀρχέτυπον/archetype of out knowledge is not the knowledge God has of Himself, but that which God has decreed to reveal to man, which the Fathers call Θεοπρόπιον, the Oracle of God, and Θεοσημίαν, a Sign Divinely given:  the second, the Theology of Union:[18]  and the last, the Theology of Vision.  But men sojourning away from the Lord have a knowledge of God, which they call Theology of the Way or race-course.  After τὴν ὁδὸν, the way, which they call heresy, so worship I the God of my fathers, Acts 24:14.  According to faith we walk, not διὰ εἴδους, according to appearance, 2 Corinthians 5:7.  They which run in a race-course run all, but one receiveth the prize….  I so run, ὡς οὐκ ἀδήλως, not as uncertainly, 1 Corinthians 9:24, 26.

6.  The Theology of Adam in his integrity.

Among the Pilgrims, or τρέχοντας/Runners, Adam while yet in his integrity had especially excellent knowledge concerning God; to whom both the image of God, in which he was created, furnished ὁσιότητα τῆς ἀληθείας, holiness of the truth, or the holy study of the truth, whereby he is borne toward the truth, as inevitably as the motion of the stars, in such a way that what he knows to be the truth, he is able to will and to do with a holy delight, Ephesians 4:24:[19]  and conscience dictated from the outset τὰ καθήκοντα, appropriate actions, distinguishing things honest and foul:  and familiar intercourse with God supplied those things that surpass the ἀκρίβειαν/keenness of human reason.  Undoubtedly he thus knew God as Creator, the Father, the Son, and the Holy Spirit, and as wise, just, powerful, and glorious, as accurately as He is able to be known by man in his integrity, while yet a wayfarer.

[1] James 1:17.

[2] John 16:13.

[3] 1 Corinthians 1:29-31.

[4] Colossians 2:3.

[5] Lucius Cælius Firmianus Lactantius (c. 240-c. 320) was a trained rhetorician, who, upon his conversion to Christianity, employed his rhetorical gifts in the defense and explication of the Christian faith.  His Divinæ Institutiones is one of the early attempts at a systematic theology.

[6] Mestrius Plutarchus (c. 46-127) was a Greek historian and Platonic philosopher.

[7] Marcus Terentius Varro, or Varro Reatinus (116-27 BC), was a Roman statesman and scholar, called “the most learned of the Romans.”  Although Varro’s writings survive only in fragments (only his Rerum rusticarum libri tres survives intact), he wrote prolifically, and was an important source for a number of other ancient authors.

[8] Lucius Annæus Seneca (c. 4 BC-65 AD) was a Roman Stoic philosopher and dramatist.

[9] Eusebius (c. 267-338) was Bishop of Cæsarea, author of that famous Ecclesiastical History, and supporter of Constantine the Great.

[10] 1 Timothy 1:5-7:  “Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:  from which some having swerved have turned aside unto vain jangling (ματαιολογίαν, from μάταιος/vain and λόγος/ speech); desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.”

[11] 1 Corinthians 14:9:  “So likewise ye, except ye utter by the tongue words easy to be understood (εὔσημον λόγον), how shall it be known what is spoken? for ye shall speak into the air.”

[12] See Deuteronomy 21:10-14.

[13] Gregory of Nazianzus (330-389) was Archbishop of Constantinople, and a doctor of the Church, known as the Trinitarian Theologian.

[14] Dionysos was an early sixth century Christian philosopher (showing some Neoplatonic influences) and mystical theologian.  This Dionysos was confused with the biblical Dionysius the Areopagite (Acts 17:34) and with Saint Denis of Paris (martyred c. 250).

[15] Job 38:36:  “Who hath put wisdom (‎חָכְמָה) in the inward parts? or who hath given understanding (‎בִינָה) to the heart?”

[16] Exodus 23:21:  “Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions:  for my name is in him (‎כִּ֥י שְׁמִ֖י בְּקִרְבּֽוֹ׃, for my name is in the midst of Him).”

[17] See Hebrews 12:23.

[18] That is, the Theology of the God-man Mediator.

[19] Ephesians 4:24:  “And that ye put on the new man, which after God is created in righteousness and true holiness (ὁσιότητι τῆς ἀληθείας).”