Chapter VIIIOn the Theology of Revelation in This Life

So far we have spoken of the intellectual light of theology that is abiding and perfect in each of those whose theology it is. For that essential theology of God, which we called archetypal, is abiding and perfect with infinite perfection; the habitual theology of Christ, which we call of union, is likewise abiding and perfect with a quasi-infinite perfection; and finally, the theology of vision, which the angels in heaven and the spirits of the just possess, is perfect and abiding with the fullest perfection according to their mode. Having set out those abiding forms of true theology, then, we must now come to true theology that is not abiding, so that we may better grasp the mode of our wisdom by some delimitation. For the Apostle, writing to the Corinthians, says most rightly: Prophecies shall be made useless, and tongues shall cease, and knowledge itself. For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I thought as a child, I felt as a child; but when I became a man, I put away as useless the things of a child. For now we see through a glass, in a riddle; but then we shall see face to face: now I know in part; but then shall I know even as also I am known (1 Cor. 13:8–9, etc.). Not that we judge this theology of ours, of which we shall now speak, to suffer from any imperfection in itself; for in what it has, whatever it has is most perfect. But its perfection is tempered to our slightness and imperfection, because it comprehends only the principles of that most perfect theology in heaven; principles perfect in themselves but in a certain manner imperfect, by which we are carried up to heavenly perfection. For as there are principles in our nature [p. 62] which, as time goes on, rise by the cultivation of reason to the conclusions and determinations of just knowledge according to the mode of human nature, so also in the work of grace God, imitating the order of nature, begins from the principles of grace and of that wisdom; and these principles, infused into us by grace in this life, are watered and increase by the same power, until we obtain their completion in the glorious vision of and communion with God in heaven. These principles, then, or seeds, are the subject matter of the theology we call the theology of revelation. Thesis XIII. The theology of revelation is that which is communicated here to the human race; you may also, not unfittingly, call it our theology. When we speak of the theology of revelation, we plainly indicate the same thing we were saying a little before. For it usually happens to man in this life, with respect to saving grace, as it happens to the sharpness of our eyes in seeing things. The eye does not see very distant things, however large, because the power of the eyes is weakened and dulled by too great a distance; as things come nearer they are seen dimly and are not distinguished; but when they are brought very near, and suitably to the condition of our sight, they are plainly recognized. It is the same in the contemplation and communication of grace. For none of us can see that grace and light of divine [col. 1389] things, set as it is as far as can be above us and all things; especially since there has been added the blindness of our mind, by which we are hindered in contemplating divine things even if of themselves they could be perceived by our contemplation. But when it pleased God to bring those supernatural things nearer to the eyes of our mind through this theology which we call of revelation, then those benefits of grace are seen as from afar, and God is seen as the author of such great benefits; yet so that we still see generally, dimly, and imperfectly, as those usually see who are coming little by little nearer to a thing set before their eyes. But when we have finished the course of this life, in which we are pilgrims from the Lord, and that with the torch of revelation which this theology teaches shining before us, then we shall see face to face and attain the perfection of knowledge in Christ, which is called the theology of vision. This theology of revelation, which is also called ours, we define in exactly the same order as we did the preceding. Its genus and common difference are wisdom of divine things; we did not express these words because they are clearly understood from what precedes. The singular difference of this theology from the others we sketched earlier we have shown in these words: which is communicated here to the human race. The mode is communication; the subject to which this communication pertains is laid down as the human race; place and time are defined by the word here, that is, in this station and the present age. From these things that which we touched on before necessarily follows: namely, that the intellectual light of this theology can be called not abiding but passing; not perfect simply, but perfect and absolute only in a certain respect. For if we regard the mode of communication, it is revelation, by which God discloses the whole object of theology not as it is, but as it can be grasped by man in this station and in his weakness. If you look to the subject itself, it is certainly nothing compared with the infinite breadth of that object, which cannot come into a man's mind even in a dream. If, finally, you consider in mind and thought this station of ours, set so very far from God, and the brevity and vanity of this our age, we cannot fail to acknowledge the slightness of these principles, set very far from the supreme perfection of that heavenly theology: so that by these slight lessons of divine grace we may strive the more devoutly toward those highest things, and each of us exert himself most diligently. If anyone, however, should ask for another definition of this theology by causes, as we have done before in a very similar matter, perhaps this one will be suitable: Our theology is the wisdom of divine things communicated by revelation through the Spirit of God, by the gift of this nature or of grace, to those who dwell on [p. 63] earth; according to which, by an intellectual light, though in a passing and imperfect way, they contemplate God and his divine things through their stages of growth, until they attain the perfect vision of him, for his glory. In this definition, after the common genus and difference that pertain to a just definition have been set out, the several causes are given in the same order we followed before. First the efficient cause is named: God communicating by revelation through the Spirit, and that by the gift of this nature of ours or of grace, to those men who dwell on earth, called saints and heirs of the saving promises in Christ Jesus. Then the matter, or object, is shown, which theology sets before us to be apprehended by faith: namely, God and his divine things. Next the form is set out: that according to this wisdom, by an intellectual light kindled in us by natural or supernatural grace, we contemplate that object of ours, yet by a light passing and imperfect, and therefore (as Paul says) to be done away at that time when that which is perfect is come. Awaiting this perfection, the godly grow by their stages unto a perfect man, unto the measure of the stature of the full-grown Christ, and rise to the perfect vision of him (Eph. 4:13). Lastly, the end of this whole wisdom is the glory of God, set forth here first to our faith, that is, to believers, and afterward to be enjoyed most perfectly in heaven in God the Father and the Lord Jesus Christ.