Introduction
In the last article, ectypal theology was divided into theology of union, theology of vision, and theology of revelation. Here, theology of revelation is further divided into natural theology and supernatural theology. Each will be defined with a polemical section attached to natural theology since some controversies arise. This article will be the last division of theology, and therefore, we will finally arrive at the specific theology that will be explicated in this series.
Natural Theology
Natural theology is defined as science of divine matters insofar as it is known by natural human reason. This theology is either implanted or acquired. Implanted natural theology is that which is inherent to human nature and the mind. Acquired natural theology comes from the use of reasoning whereby some have come to divine truths that others do not. For example, Aristotle came to the conclusion through human reason that God is pure act, and thus, an immutable, immaterial, eternal, perfect being that has an intellect. Other pagans, however, assented to polytheism with gods being material, changeable, and imperfect. Thus, some have attained a higher form of acquired natural theology. Although, all mankind has implanted natural theology which are common principles that are intuitive. Natural theology falls under theology of revelation for the mode of communication is through revelation, specifically natural. Natural revelation is defined as God’s revelation through creation. So, all mankind has knowledge of divine matters according to natural revelation.
Natural revelation is here proven. (1) Scripture attests to it: “For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made (Rom. 1:19-20; see also Ps. 19:1-2; Acts. 17:27).” The reception and knowledge of such natural revelation constitutes a natural theology which Scripture also attests to in the same verses. Thus, the fact of natural revelation being in creation and the ability to know it by fallen creatures is assumed in the same passages constituting both the objective natural revelation and subjective natural theology. (2) The consent of the nations also attest to natural theology (and by implication natural revelation). (3) Man’s conscience proves it, for it attests to the existence of a supreme judge.
Natural theology has a fivefold use. (1) God leaves men inexcusable by it (Rom. 2:1, 1:20). Thus, man cannot plead ignorance in front of the judgment throne for God has plainly revealed it to them. (2) Natural theology ought to be used in apologetics to show from observation and reasoning that God exists to those who do not accept Scripture as evidence (Paul does this in Acts 17:22ff). (3) It helps confirm supernatural theology to us due to its consistency with it. (4) It prepares man for the reception of and to seek out supernatural revelation. (5) Finally, natural theology provides an external discipline and a restraint upon evil.
Is Natural Theology Sufficient for Salvation? Or is There a Common Natural Religion by which Man can be Saved?
Some err in defect on the issue as the Anabaptists and Socinians who deny natural theology or any use thereof. Others err in excess who attribute salvific power to natural theology as some papists and Arminians do. The Reformed take the orthodox position holding that natural theology is used in the ways already given; however, we do not admit any salvific significance to it. Scripture everywhere attests that man must have explicit knowledge in Christ to be saved. The knowledge of Christ is linked to being justified (Isa. 53:10) and eternal life (Jn. 17:3). Without such knowledge, man has no hope of salvation for “there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12) and no one has access to the Father except through Christ (Jn. 14:6). Furthermore, natural reasoning cannot attain necessary articles of the faith one must assent to, but can only be attained through supernatural revelation. For example, the Trinity cannot be proven using natural reason but is assented to on the basis of faith in divine testimony. Therefore, natural theology or a natural religion is entirely insufficient for salvation of man. Some suppose that a person can assent to Christ in an implicit way and thereby be saved. However, the logical flow Paul gives in Romans 10 refutes this idea. To be saved, one must call upon the name of the Lord (Rom. 10:13). But, “How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching?” (Rom. 10:14-15a). There is a clear chronological connection between each. To call, one must believe. To believe, one must hear. To hear, one must be preached to. Thus, salvation apart from hearing God’s Word (supernatural revelation) preached is impossible (or at least unordinary). The doctrines of the papists, both implicit faith (in the sense that one does not need explicit knowledge of Christ to be saved) and invincible ignorance, go against Scripture and therefore must be denied.
Supernatural Theology
On the other hand, supernatural theology is wisdom and science of divine matters insofar as it is known by the light of supernatural revelation which is beyond the mode of human reason. Here, the term supernatural does not merely mean anything that is beyond the physical realm. Rather, it signifies anything that goes beyond nature (which includes both the physical and immaterial realm). For example, the knowledge of God which is supernatural in the sense that it is immaterial is not supernatural in the sense it exceeds the original constitution of man’s intellect. Thus, man can come to know through natural faculties that God exists; however, man cannot come to know through natural faculties that God is triune which requires an elevation of the human intellect above its natural constitution. This is the precise species of theology of which will be dealt with in the series. Thus, we will explicate the deposit of the faith handed down in the Scriptures which constitutes supernatural theology. No other species will be treated here.
Conclusion
The division of revealed theology into natural and supernatural rightly shows two principles by which man can come to knowledge of God: one from nature, the other from grace. Here, the nature-grace distinction shows itself which will be further addresses in God’s ad extra work of creation, specifically in the constitution of man. Having finally declared the specific species of theology which this series will address, the principles used in delineating such a theology are more apparent. That is, the light of supernatural revelation is the foundation upon which this series will rest. However, reason and the use of mixed syllogisms are still to be used in discussion of supernatural theology which will be furthered discussed in later sections of the prolegomena (use of reason in the matters of faith, mixed syllogisms, etc.). Having finally divided theology into its various species we can now go back to a greater comprehension of the term theology by giving a causal definition of it which was ordinarily done by classical authors. Echoing Aristotle, we can truly know something through knowledge of its causes. I specifically structured the prolegomena to refer both to comprehension and extension of a term. The comprehension of a term refers to the constitutive notes which construct a concept. The extension of a term refers to the various species it can be applied to. We have already addressed the basic comprehension of the term theology by giving a definition and then turned to the extension of the term through its various divisions. Now we will turn back to the comprehension of the term to more fully grasp the subject at hand.