Chapter VIIOn the Theology of Vision in Heaven

As that prototypal and essential wisdom of God which we posited in the first place is the common principle, though in a wholly singular way, of that created and habitual wisdom of Christ which we call the theology of union, so also that ectypal theology of union in Christ our Savior is the common principle of the remaining theology, received both by those blessed spirits in heaven and by miserable men here on earth. The archetypal is the womb of all; this ectypal theology in Christ is the mother of the rest. The former is the fountain of all; the latter, as it were, the common reservoir or cistern. From the divine fullness of this saving cistern created things draw in two ways: some by vision, face to face; others by revelation, being, that is, absent and pilgrims from the Lord (2 Cor. 5:6–7). From these two modes the two remaining kinds of ectypal theology have proceeded, of which the orthodox Fathers called one the theology of the blessed, the other the theology of wayfarers. So we may call the second form of ectypal theology the theology of the blessed, or the exalted theology; the third, the theology of wayfarers, or the lowly theology. And Christ sanctified both these forms of theology in his own person: he both used the lowly theology in the lowliness of the flesh, and uses the exalted in that exaltation of his by which he is now exalted above every name; namely, to show that the common principle of both theologies is in him. Thesis XII. The theology of vision is that which is communicated to the angels and to the spirits of the consecrated, or perfected, saints in heaven. In this definition we have deliberately omitted the genus and common difference, because both are the same as were set out in the thesis just above: namely, that this is wisdom of divine things. It remains, then, to consider the proper and (as they call it) specific difference of this theology. We have determined it in the words of our definition by which we declared it communicated to the angels and to the spirits of the just, consecrated, or perfected, in heaven. In these very few words we have laid down the singular delimitation of this theology on three grounds: first, with respect to its mode, that we say it is communicated by vision; second, with respect to its subject, that it is communicated to the angels and the spirits of the just; third, with respect to its circumstances, and chiefly place, that it is communicated in heaven. By these this theology is most evidently distinguished both from the preceding, which we call of union, and from the following, which we call of revelation. First, then, the greatest difference lies in the mode of communication, in that this theology is said to be communicated by vision. For since there can be no communication of spiritual things except a spiritual one, and spiritual things [col. 1387] cannot be seen by spiritual beings except in a spiritual way, because spiritual things are altogether most simple in their essence, power, works, and passions, we hold that this mode of theological communication is spiritual [p. 60] and most simple. From this it follows that this theology is an intellectual light, abiding and perfect, communicated by way of an infused habit, by which light those heavenly creatures see their Creator as he is, by a vision communicated to them from the fullness of Christ, which we touched on briefly in the preceding chapter. Yet this theology can in no way be compared with the preceding one. For the theology of Christ is a habit of intellectual light, abiding and perfect from itself and in itself, insofar as his person is the God-man (θεάνθρωπος); it subsists in that archetypal and divine theology, and is a habitual fullness from that infinite and essential fullness of the Deity which assumed flesh into the unity of the person. This theology, however, although it is a habit of intellectual light, abiding and perfect after its own mode, neither abides nor is perfect, nor even has its origin, from itself; it has the principle of its origin and of its whole nature from Christ our Savior, and its preservation from nowhere else than the power of Christ our Savior. That two subjects of this theology are named, angels and the spirits of the just, confirms our view most strongly. For neither the angels in heaven have their theology, nor the spirits who have been received into glory with the angels, except according to the mode of communication we have just delimited. Nor is it any objection that the angels attained that divine light by simple vision, while men have at last been brought there as by many windings and turnings of principles, reasonings, conclusions, and manifold knowledge. This has nothing to do with a difference in the thing itself, because in both it is an intellectual habit, abiding and perfect after its own mode, by a communication of grace and glory made by the Lord. For here we are dealing not with the mode of a thing imperfect and striving toward perfection (that belongs to the account of theology considered in the subject, of which we shall speak in its order), but with its perfect condition; as the circumstance of the place itself shows it to be perfect, since the things that are in heaven each obtain perfection after their own mode and are utterly foreign to all imperfection. That is why the Apostle to the Hebrews also called them the spirits of just men τετελειωμένων, that is, consecrated, as it is commonly rendered, or (which may perhaps fit better) brought to perfection by the gift of God (Heb. 12:23); for this is what the Greek word properly signifies. And our holding that this theology is in heaven only, and not on earth, shows its dignity excellently. For heaven is the dwelling of God our Father and the inheritance of his children. So long as we are here, we are absent from the Father, or (as Paul says) abroad and absent from the Lord; we walk by faith, not by sight, and press toward the place of our inheritance (2 Cor. 5:6–7). As, then, the condition of one who is the darling of his father, enjoying his home and inheritance, far surpasses, and his knowledge is greater than, that of one who is very far away and grasps those things almost by imagination or thought alone, so in those divine and spiritual things the theology that is in heaven is to be preferred to this theology that is on earth. If anyone wants a fuller definition of this theology, we shall now give a second one also, by causes, as follows: The theology of the blessed, or the exalted theology, is the wisdom of divine things communicated in the Spirit of God, out of Christ's allotted measure, to those who dwell in heaven, according to which they enjoy the eternal, gracious, and glorious vision of God, for his glory. Here we have briefly joined together all the causes that pertain to the definition of this theology. Three things are common with the preceding theology of Christ: that it is wisdom, that it is of divine things, and that it is communicated, as we laid down universally in chapter 5. But all the rest, modified more narrowly, constitute the species of this theology. For we noted the efficient cause plainly enough by saying that it is communicated in the Spirit of God, that is, by the power of the eternal Spirit communicating spiritual gifts to the elect; and we expressed the most manifest effect of this efficient cause, [p. 61] though far inferior to its cause and in no way adequate to it, by saying that this theology is communicated out of Christ's allotted measure. For to him God giveth not the Spirit by measure (John 3:34); but Christ dispenses to us according to the measure of his gift, and bestows graciously what he wills, on whom, when, and as much as he wills [col. 1388] (Eph. 4:16).¹ The material cause, or (as is usually observed in spiritual things) the subject, of this theology is indicated by the words to those who dwell in heaven, whether angels or men raised there by grace, as we distinguished in our preceding definition. The form is set out by the following words, when we add that according to this wisdom the heavenly souls enjoy the eternal and glorious vision of God. That is, to put it plainly for understanding: the essential form of this theology lies in a relation, or the ordering and application of heavenly things to God as their most absolute principle and exemplar, from whom all light, grace, and glory is poured out upon created things, and who is likewise their end, and the end of every created thing. This end alone we touched on in the definition, saying for his glory. This, then, is that theology of vision which we hope for and believe, in which we rest by faith, and toward which we nevertheless strive, desiring to depart and to live with Christ, who is our light, life, and glory; with whom, when he shall be revealed at his second coming, we too shall be revealed in glory most absolutely.