De Moor I:10: Ectypal Theology: Of the Race-Course

Theology that agrees with men dwelling in this world,

              1.  is called of the Race-course (Theologia Stadii) from the state of the subjects, for it has its place in men that, as it were, run in the Race-course of this world and of the militant Church, having not yet reached the goal, according to the teaching of the Apostle, Hebrews 12:1, δι᾽ ὑπομονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα, with patience let us run the race that is set before us; 1 Corinthians 9:24, know ye not ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτω τρέχετε, ἵνα καταλάβητε, that they which run in a race run all, but one receiveth the prize?  So run that ye may obtain.  For the same reason it is called the Theology of Pilgrims (Theologia Viatorum), as opposed to the Theology of the Fatherland (Theologia Patriæ), for it belongs to those that pass their time in the Way and make a journey to the heavenly fatherland; just as the Lord made mention of Ways narrow and broad, leading to life or destruction, Matthew 7:13, 14.  And those things which Solomon has concerning the path of the righteous and the way leading to life on high are well-known.[1]

              2.  is also called of the Race-course from the manner and ordinary means of seeking, increasing, and preserving this Theology.  For whoever applies himself to this Theology ought always to have the admonition of the Apostle set before himself, τῇ σπουδῇ μὴ ὀκνηροί·  τῷ πνεύματι ζέοντες, not slothful in business; fervent in spirit, Romans 12:11, and not to hesitate σπουδὴν πᾶσαν παρεισενεγκεῖν, to give all diligence, in accordance with 2 Peter 1:5, on which place see my Commentarium.

              The same is also called the Theology of Revelation by TURRETIN in his Theologiæ Elencticæ, locus I, question II, § 7, 8, and by HEINRICH ALTING in his Theologia didactica, locus I, Scriptorum Heidelbergensium, tome I, page 1:  whether the denomination be sought from the principal part, which is Revealed Theology; or Revelation, ἀποκάλυψις, properly the Manifestation of a matter previously hidden, Romans 16:25; Revelation 1:1, be taken more broadly from each and every manifestation, φανερώσει, which also squares with natural Theology, Romans 1:19.[2]  It is better to say, according to MARESIUS, in his Systemate Theologico, locus I, § 5, note a, that the Manifestation of God is Natural and Revealed; than that we again divide Revelation thereupon into natural and special.

              This Theology of the Race-course is always Imperfect, 1 Corinthians 13:9, 10.

              Yet, in the case of the Believing, a Perfection of Sufficiency for salvation ought to be attributed to that:  for through it they learn all things necessary for salvation, 1 John 2:20.  The Sacred Scripture makes them wise unto salvation, and through its manifold uses it causes the man of God to attain unto perfection, 2 Timothy 3:15-17.

Johannes a Marck

              Our AUTHOR observes that the Scholastics intend to signify this, when they attribute Comprehension to Christ as Pilgrim and to the Blessed.  But this expression of the Papists, by which they simultaneously call Christ Pilgrim and Comprehensor, our AUTHOR shall note with censure in Chapter XIX, § 22.  But, as far as the heavenly Blessed are concerned, neither is an adequate Comprehension of God and of divine things able to be attributed to them, as opposed to an Apprehensive knowledge, in which we rejoice in this world.  Evidently this expression, obtained from corporeal matters, has been transferred to the intellect.  For, as the hand touches Bodies smaller than itself, in such a way that, surrounding and exceeding in every part, it encompasses them entirely; but it holds Bodies greater than itself in some part, yet in such a way that in another portion it is exceeded by them:  so also our Intellect is said to comprehend a matter that it knows fully and completely by an idea adequate to the very object, and penetrating within all and everything predicated of it; as often as the intellect falls short of this fullness of knowledge, representing to itself, not all things as they are in themselves, but only certain attributes of a thing, and in whatever sort of manner, just so often it is said only to apprehend a thing; if I might thus make the words of the Most Illustrious VRIESIUS, which are found in his Exercitationibus rationalibus XIV, § 2, my own.  But now all the knowledge of Creatures that we have concerning God is of the latter sort of Knowledge.  For it is of the nature of the finite that there is absolutely no proportion between it and the infinite, neither is the former able to be equal to the latter.  And so, while on the one hand the perfections cognizable in God are infinite in every way, but on the other hand the cognizing ability in every creature is finite; certainly those perfections will leave behind them by the greatest distance whatever cogitations of the creature, neither will they be understood fully and perfectly even by the comprehension of all creatures together.  To such an extent God is truly Incomprehensible to every created mind.  But also such remains for the Spirits of the Blessed:  seeing that Blessedness shall not grant to a finite mind infinity; nor restrict the infinite God within the bounds of finitude.  And so the blessed are able to be called Comprehensors only in a certain sense, with limitation and comparatively; 1.  inasmuch as then they shall obtain that which now they strenuously follow, Philippians 3:12-14; 2.  inasmuch as the knowledge of the Blessed with respect to Perfection much exceeds that which here always obtains, and fills every capacity of the subject, even if it does not exhaust all the fullness of the object.  Then τὸ τέλειον, the perfect, will have come, says Paul, 1 Corinthians 13:10.  But, perfectly and fully knowing whatever shall be to be known of blessedness by us, in this way we shall be able to be said to rejoice in a Comprehensive Theology.

[1] For example, Proverbs 2:20; 4:11; 5:6.

[2] Romans 1:19:  “Because that which may be known of God is manifest (φανερόν) in them; for God hath shewed (ἐφανέρωσε) it unto them.”