RamistThomist
Puritanboard Clerk
Review of Post-Reformation Reformed Dogmatics vol. 1: Prolegomena to Theology
Overview of argument:
Archetypal theology: eternal pattern for perfect truth of supernatural revelation (Muller 234). Ectypal theology: category inclusive of all forms of finite theology. It is formed on the basis of the archetype by a communication of grace from Creator to creature (235). Muller ties these two categories in with Christology, following the Reformed and anti-Lutheran finiti non capax infiniti: the human nature of Jesus cannot fully contain the divine nature, which, reasoning analogously, means that the theologia unionis must be ectypal, not archetypal (250).
At this point one must step back and appreciate what Muller has done. He's tied in epistemology with Christology almost effortlessly. He has taken the hypostatic union and shown how it forms the epistemological principle of Reformed thought—the ectypal theology (251).
Principia
“double truth” does not mean one truth is opposed to another, but that one truth may transcend another (387).
“Reason” has an instrumental function for truth (399). For example, “In a syllogism the foundation for all argument is the middle term, the common ground shared by major and minor propositions. In theology the middle term is not taken from reason, but Scripture” (403).
The “principia” of theology is its first principle(s). It must be of a higher degree than that of the conclusions drawn from it (431).
Principle of being (principia essendi): it is the principle of foundation
Principle of knowing (principia cognescendi): it is the principle of knowing
The archetype and the arche must be identical. The connection between archetype and ectypal theology is the logos prophorikos, the Word sent forth (433).
Archetypal knowledge is the principium essendi
When the archetype reveals himself, it is the principium cognoscendi.
All true theology reflects the archetype, which can only be known through a self-revelation.
Conclusion:
This book sings at times and sleeps at times. The reader will be hard-pressed to figure out the relevance that some of these discussions have on his spiritual life. On the other hand, when Muller turns it on he will bring even the most experienced reader to new levels of theological understanding. The final section on Scripture was outstanding. It's always humorous to read Muller. He's shadow-boxing Karl Barth, but he does not say so. He wants to argue a continuity of emphasis between Calvin and the post-Reformers. Barth argues a discontinuity of emphasis. Both seem to place the disagreement on the plane of emphasis. In any case, aside from these asides, the book is well worth it.
Why we need this book:
A common attack on Protestant traditions assert that we have no tradition. The average astute Protestant knows this is false, but may be at a loss beyond that. Muller's narrative, by contrast, helps fill in the gaps.
Overview of argument:
Archetypal theology: eternal pattern for perfect truth of supernatural revelation (Muller 234). Ectypal theology: category inclusive of all forms of finite theology. It is formed on the basis of the archetype by a communication of grace from Creator to creature (235). Muller ties these two categories in with Christology, following the Reformed and anti-Lutheran finiti non capax infiniti: the human nature of Jesus cannot fully contain the divine nature, which, reasoning analogously, means that the theologia unionis must be ectypal, not archetypal (250).
At this point one must step back and appreciate what Muller has done. He's tied in epistemology with Christology almost effortlessly. He has taken the hypostatic union and shown how it forms the epistemological principle of Reformed thought—the ectypal theology (251).
Principia
“double truth” does not mean one truth is opposed to another, but that one truth may transcend another (387).
“Reason” has an instrumental function for truth (399). For example, “In a syllogism the foundation for all argument is the middle term, the common ground shared by major and minor propositions. In theology the middle term is not taken from reason, but Scripture” (403).
The “principia” of theology is its first principle(s). It must be of a higher degree than that of the conclusions drawn from it (431).
Principle of being (principia essendi): it is the principle of foundation
Principle of knowing (principia cognescendi): it is the principle of knowing
The archetype and the arche must be identical. The connection between archetype and ectypal theology is the logos prophorikos, the Word sent forth (433).
Archetypal knowledge is the principium essendi
When the archetype reveals himself, it is the principium cognoscendi.
All true theology reflects the archetype, which can only be known through a self-revelation.
Conclusion:
This book sings at times and sleeps at times. The reader will be hard-pressed to figure out the relevance that some of these discussions have on his spiritual life. On the other hand, when Muller turns it on he will bring even the most experienced reader to new levels of theological understanding. The final section on Scripture was outstanding. It's always humorous to read Muller. He's shadow-boxing Karl Barth, but he does not say so. He wants to argue a continuity of emphasis between Calvin and the post-Reformers. Barth argues a discontinuity of emphasis. Both seem to place the disagreement on the plane of emphasis. In any case, aside from these asides, the book is well worth it.
Why we need this book:
A common attack on Protestant traditions assert that we have no tradition. The average astute Protestant knows this is false, but may be at a loss beyond that. Muller's narrative, by contrast, helps fill in the gaps.
