Following the division of theology into true and false, true theology can be further divided into archetypal and ectypal theology. Ectypal theology is also divided into theology of union, vision, and revelation. We will define and further explicate each with the reason for the division.
Archetypal Theology
Archetypal theology is defined as the theology of God of himself and divine matters. This knowledge is not properly a genus, for there is no genus beyond God. Rather, it is properly attributed to God essentially. Furthermore, the specifying difference is that the knowledge itself is divine. Being of divine nature, it is incommunicable, for the communication of this knowledge to creatures is only an image and according to the capacity of finite minds. It is uncreated, for it recognizes no principle of it. It is essential, for God being most simple recognizes no division in himself, thus all his attributes are of the divine essence. It is absolute, for it lacks nothing and is immutable. It is infinite due to the omniscience of this knowledge. All of this is contrary to human knowledge, which is obtained through created principles and reasoning to conclusions, admitting variance, composition, and succession. With this knowledge and wisdom transcending the finite mind, we ought not seek to trace out this divine knowledge for Paul proclaims, “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! ‘For who has known the mind of the Lord, or who has been his counselor (Rom. 11:33-34)?’”
Ectypal Theology
Ectypal theology is defined as the theology “fashioned by God from the archetype of himself, through the communication of grace (Junius, Treatise on True Theology).” Theology is the genus and a representation of the archetype is the specifying difference. Thus, ectypal theology is founded upon the archetype, that is, God’s wisdom and knowledge of himself. One can compare the moon reflecting the sun’s light as ectypal theology emanates forth from the archetypal light. The creaturely intellect cannot contain the divine wisdom itself, and thus, by his gracious condescension, God fashioned a theology communicable to creaturely rationality according to its capacity. Moreover, ectypal theology can be considered in and of itself (in se) which is the ideal communicated theology abstracted from the subject and considered as a whole outside the mind or it can be considered relative to the subject which modifies it. This distinction again expresses a profound balance of ontological objectivity and epistemological subjectivity. In the former category, ectypal theology is considered apart from the creaturely mind while in the latter it is considered related to it. Three modes of communication of the one ectypal theology gives rise to three types of it (union, vision, revelation).
Need for the Division
The division between archetypal and ectypal theology maintains the creator-creature distinction. As creatures, we are finite composite beings, while God, as the Creator, is an infinite simple being. The chasm between the infinite and finite is itself infinite. However, God, in his loving grace and for the sake of his own glory, communicates theology to his creatures according to their capacity of understanding. The Divine self-knowledge is accommodated to the knowing of creatures-how amazing is it that God, in his love for his creation, willed that we might have some knowledge of him despite how far beyond us he is? Without a theology fashioned after the archetype, we are left with no hope in having for ourselves true theology, for true theology can only be derived from God himself. However, we are uncapable in our finitude of receiving his own infinite wisdom, and thus, it is necessary to have ectypal theology in the hopes of having any true knowledge of God. One ought not conclude from these division, however, that there are multiple true theologies-there is but one. True theology is only diverse according to the modes of communication and subjects, but it is one according to substance. One singular theology is known by God infinitely and known by creatures finitely.
Theology of Union
Following from the multiple subjects of Ectypal theology and the modes of communication thereof, there are three types of ectypal theology. Thus, ectypal theology is further divided into theology of union, theology of vision, and theology of revelation. Theology of union will be discussed first because it is of the highest degree in ectypal theology. Theology of union is defined as the entire wisdom and knowledge of divine things communicated to Christ according to his humanity. Christ is the only subject that obtains this mode of communication, for only Christ’s human nature is united to the divine nature. The divine nature having arcehtypal theology communicates the ectype directly in union which implies no separation between the object and subject. In other words, it is an intimate and immediate perfect communication of all wisdom and knowledge of divine matters that a finite creature is capable of. This is the greatest form of sapientia and scientia a creature can have, yet it is still finite because the finite is incapable of the infinite. Here arises a controversy with the Lutherans concerning the communication of attributes from the divine nature to the human nature in Christ. The Reformed hold in opposition to the Lutherans, that Christ’s human nature is incapable of receiving any attributes of God univocally. This controversy is better treated and will be treated in Christology under the sub-topic communicatio idiomatum.
Theology of Vision
Theology of vision is defined as the wisdom and knowledge of divine things that has been communicated with angels and glorified saints in heaven by vision. Three parts distinguish this from other types: the mode, the subject, and the place. Firstly, the mode of communication is by vision. Not to jump into matters of the beatific vision which will be treated in eschatology (if I ever get there), I will briefly explain it and provide two passages that show the truth of it. This theological doctrine concerns the hope of the Christian life that Christ promises to believer: seeing God face to face. We will be in perfect communion with him in the direct presence of his heavenly glory. The story of Moses’s shining face is but a foretaste of what is to come in the beatific vision (Exd. 34:29-35). The vision itself beautifies the subject beholding it, transforming the soul into a glorified being. This promise to Christians is seen throughout Scripture as the hope that is found in Christ. 1 Corinthians 13:12 says, “For no we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.” 1 John 3:2 echoes the same thought: “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.” Here we can see that the very sight of the fullness of God’s glory transforms the whole rational being. Secondly, the subject is glorified saints and angels. Christ has a higher mode of ectypal theology and here on earth we have a lesser mode of ectypal theology. Thirdly, the place is in heaven where the fulness of God dwells. This theology is our hope that we look forward to.
Theology of Revelation
Looking toward the beatific vision in hope, as long as we remain on earth, we possess a different type of theology. This is called the theology of revelation or the theology of pilgrims (because we are on a journey to the beatific vision). Theology of revelation is defined as wisdom and knowledge of divine matters as communicated to humanity on earth. Again, the same three parts distinguish this theology from the others. The mode is through revelation, whether that be natural or supernatural. Secondly, the subject is humanity. Thirdly, the place is here on earth. This ectypal theology of revelation is rightly called theologia nostra (our theology). In every systematic theology, this species of theology is the one considered.
Conclusion
Dividing between the archetype of our theology (God’s own self-knowledge) and the ectype thereof rightly maintains the creator-creature distinction and the distance between infinitude and finitude. Ectypal theology is further distinguished based on the subject and mode of communication whereby we specifically define the species of theology to be studied, namely theology of revelation. Here on earth, we know God and divine things by means of revelation, and therefore, must not seek theology through other means. Having now reached the specific theology we will be dealing with in this series, we will proceed to the further division of theology of revelation into natural and supernatural.