Credit to Jordan Costantino for the translation.
Chapter 1
On the Nature of Theology
The First Precept
Theology is religious prudence for the purpose of obtaining salvation.
The term Theology is chiefly discerned from the end (finis) of the discipline, which consists of communion and likeness to God, as will be considered in its own locus. As for now, to properly establish and understand the precepts of the system of theology, it is of great importance to know what kind of discipline theology is, whether it is contemplative or operative. Although, on the one hand, many consider whether we call theology a science or an art of little consequence; however, on the other hand, careful teachers of the disciplines advice that a distinction should be made between contemplative disciplines (or habits of the mind) i.e., those through which we only know and do not act; and operative disciplines, through which we understand in order to act. As Aristotle diligently distinguishes in Nicomachean Ethics Book 6. Ch. 2, and Metaphysics Book 2, Ch. 1 & Book 6 Ch. 1. There are many scholastics, who contend theology to be a science, i.e., a contemplative discipline.2 However, if we consider this topic assiduously it will appear that theology is purely operative, because it undoubtedly has an end (finis) that must be introduced through operation into the subject. For neither the image of God, which we lost after the fall, nor salvation are recovered by some bare (nuda) speculation on our part, but it is necessary for theological practice (praxis) itself, which is based on consolation, to be added, as we will see later.
This is what Christ often inculcates, that not only is the word of God to be heard, but it must also be expressed in practice. The Apostle in 1 Tim 1:5 says, “Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned,” and James 1:22 commands that we are to be ποιηταἰ, that is, doers, not hearers of the word only. Also Dr. Bernhardus in his tract On the Order of Life1 says, “He reads the divine scriptures correctly, who turns words into deeds.” Moreso, that great Ursinus in his Catechism argues theology to be an operative discipline, and therefore to be taught by the analytical method. Certainly faith itself, which is the principal theological virtue, is not a mere (nuda) notion, but rather trust (fiducia), residing in the affections. Therefore, let it be established that theology is an operative discipline, and indeed solely operative.
What Thomas and other scholastics want, namely, a kind of mixed discipline of theory (theoria) and practice (praxis), firstly conflicts with the unity of the theological discipline, since contemplative and operative disciplines are separate and distinct in terms (genera) of their object and purpose, that is, in terms (genera) of their very nature they cannot constitute one particular (specie) discipline in terms of its constitution. Secondly, it conflicts with the order and arrangement of the theological system. For since, the synthetic method is proper of sciences, and the analytic method is proper for operative disciplines, as has been extensively demonstrated in Logic, it would undoubtedly follow that Theology cannot be taught by one method.
Now, since it is clear that theology is an operative discipline, it will either be productive (ποιητικη) or practical (πρακτικη), since no other habits of this genera are given, as is shown elsewhere at length both by reason and by the authority of Aristotle in book 6 of his Ethics. Aristotle calls the productive discipline “art” (ποιητικη) in Chapter 4 of Book 6 of Ethics, and in the same place, he refers to the practical discipline as “prudence” (πρακτικην). Therefore, theology will be either an art or prudence. However, Theology is not an art, (when we consider art, we are speaking strictly and philosophically, not broadly and commonly), because no art extends to the actions of virtues, or for producing effects through virtue, and therefore for both choices (πρωαιρεσιν) and will, as Aristotle clearly teaches in Book 2, Chapter 4, and Book 6, Chapter 4 of Ethics. But indeed, theology does altogether pertain to the regeneration and sanctification of the affections, seeing that the Apostle says in Heb 12:14, “holiness, without which no man shall see the Lord.” Therefore, we conclude that theology is not an art, but prudence; because prudence is concerned with virtues, and even more so with imbuing the emotions with virtue, as is evident from the description of prudence in Chapter 4, 5, and the following chapters of Book 6 of Aristotle’s Ethics.
Prudence is divided in two ways, the first being, ethical, or civil, which is a guide (moderatrix) to the virtues of ethics, politics, and economics, from which the prudence of laws arise. The other is the guide (directrix) of divine or spiritual virtues. We have said that there is no prior (former) kind of theology, but a posterior (latter) one; therefore, in considering it as the latter kind, we have stated that theology is religious prudence. Religion, however, as Augustine in De Vera Religione, ch. 55, and Lactantius in book 5 of his institutes, state, is from religio (binding) and it signifies all those pius duties in which we are obligated to God and our neighbor, and also by which we are, as it were, gathered and united for salvation. Just as ethical prudence is the faculty and skill of comparing those means which are conducive to an ethical end, so it is that theology is a faculty and skill infused (infusa) into the elect by God, whereby they can compare those means to themselves that pertain to religion, that is, union with God, in which consists all of our salvation. Even the Apostle Paul supports this kind assigned by us when he says in 1 Corinthians 10:15 that he speaks to the Corinthians about very serious matters as to the prudent. And thus ends the consideration of the genus of theology.
Two things remain, which are taken in the definition to express the essence of this discipline, namely, the object and the end. The object of theology are those means which God gratuitously grants to man for salvation; or, they are all those things which are directly conducive to eternal life. Just as ethical prudence, as attested by the philosopher in Ethics 6.5, deals with those things that are good for man, namely, moral things; so does this religious prudence deal with things that are conducive to eternal salvation of man. The end (finis) of theology is salvation itself, which will be treated in the following.
The Second Precept
Salvation, or blessedness, is the enjoyment of God as the highest good.
We define salvation from the mouths of the Apostles themselves, indeed even from the savior Christ himself, who says in John 17, “and this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.” By the knowledge of the true God, the Savior understands what Peter, in his second epistle, chapter 1, verse 4, calls κοινωνιαν του θεου, that is, participation in God, and what John, in his epistle, chapter 3, verse 2, calls likeness or assimilation with God. Therefore, that eminent theologian Ursinus, on page 20 of the Catechism, says that salvation consists in the enjoyment of the highest good.
1 This refers to "de ordine vitae et morum” a tract formerly attributed to Bernard of Clairvoux, but now believed to have been written by a Benedictine.
2 Keckermann recognizes the category of practical science in his textbook on logic, so he seems to have contemplative sciences purely in mind here.
