A Treatise on True Theology with the Life of Franciscus Junius

by Franciscus Junius, David C. Noe (Translation)

Franciscus Junius (1545-1602) was an influential pastor and professor during the developmental years of Reformed orthodoxy. As a skilled linguist, biblical exegete, and theologian, Junius shaped the Reformed tradition in profound ways. Junius's Treatise on True Theology is a scholastic introduction to the discipline of theology. He reflects on the definition of theology, where it comes from, and the variety of modes it takes. This book set a lasting pattern for many Reformed theologians in their approach to dogmatics, establishing a benchmark for theological prolegomena for years to come. Accompanying this work is The Life of Franciscus Junius, which provides an autobiographical account of the tumultuous days of Junius's life and the complex circumstances that the Reformed churches faced during the French and Spanish wars of religion. Although Junius's significance in the history of Protestant theology is increasingly valued by historians, most of his impressive body of works is not available to English-speaking readers. David C. Noe's fine translation of these two important writings will certainly rectify this deficit. Readers are further aided by Willem van Asselt's valuable introductory essay, which offers a scholarly perspective on the treatise and on Junius's life and work in the context of the rise of Reformed scholasticism and orthodoxy. Table of
The Life of Franciscus Junius
Preface
The Life of Franciscus Junius
The Death of Master Franciscus Junius
A Treatise on True Theology
Preface
Thirty-Nine Theses Are Demonstrated in this Treatise
1. Whether True Theology Exists
2. What Theology Is
3. How Many Parts Theology Contains
4. Archetypal Theology
5. What Ectypal Theology Is, and in How Many Parts It Consists
6. The Theology of Union in Christ
7. The Theology of Vision in the Heavens
8. The Theology of Revelation in This Life
9. In How Many Parts the Mode of Communicating Theology Exists
10. Natural Theology
11. Supernatural Theology
12. What Theology Stated Absolutely Is
13. The Material Cause of Our Theology
14. The Formal Cause of Our Theology
15. The Efficient Cause of Our Theology
16. The End of Our Theology
17. Theology in the Subject
18. The Conclusion of the Work

Genres: Theology, Biography

300 pages, Paperback

First published October 1, 2014

About the author

The elder, born François du Jon.

Reviews

[Zack · Rating 5 out of 5]

A remarkably cogent and thorough work of theological prolegomena. Junius puts forward 39 theses, and proceeds to prosecute an engrossing treatment of each thesis in its turn. The antecedent material (intro and life of Junius) are helpful and fascinating, in turns. The translator (David Noe) did an excellent job, and I plan to return frequently to this work.

[Zack Hudson · Rating 5 out of 5]

In the course of my theological reading, it has been important to occasionally (maybe twice a year) read some work of theology that reminds me that I do, in fact, love reading theology. Augustine, Calvin, Bavinck, Bonhoeffer, and now Junius, among others, have done that.

This work is particularly suited for theological students; his chapter on the twofold end of theology: the glory of God and the salvation/sanctification of God’s elect, should be paradigmatic for our studies.

Run, don’t walk, to your local library to read Fransiscus Junius’s ‘A Treatise on True Theology’!

[Eddie Kaiger · Rating 5 out of 5]

Junius exhibits unmatched theological precision in this prolegomena, and his systematic breakdown of the types of theology and revelation are incredibly useful for anyone who wants to think seriously about these things. There’s good reason that this work became foundational for later Reformed orthodoxy. He uses Aristotelian concepts in his reasoning, so a basic grasp of those is helpful (but can be learned by inference). Ultimately Junius doesn’t just deliver a pristine prolegomena but a glorious vision of the Triune God who has graciously revealed himself to us.

[Sam Nesbitt · Rating 4 out of 5]

Franciscus Junius (1545–1602) wrote A Treatise on True Theology in 1594 while at the University of Leiden, just six years before his death. Known throughout much of Europe for his academic giftings and ecumenical spirit, Junius impacted the efforts in the Reformation in significant ways, and his True Theology has been received as one of the premier works of the second-generation reformers. In particular, Junius’s method and arguments concerning the definition of and distinctions within theology shaped the development of post-Reformation theology both in Reformed and Lutheran traditions. Junius’s robust filtering of theology from archetypal to theology in the human subject has even impacted contemporary theological formulations in significant ways.
True Theology articulates thirty-nine theses concerning theology and prolegomena and then elaborates on each of these theses and how they relate to each other. Following a typical method of medieval theology, Junius follows three specific questions: an sit, quid sit, qualis sit, which means Does it exist? What is it? What kind is it? Junius asks the first question concerning the existence of theology and quickly affirms that it does exist, emphasizing the universal recognition of theology by all nations as illuminated by the light of nature.
When asking what is theology, he divides theology into true and false theology. False theology is further divided into two categories, philosophical and popular, the latter being characterized by natural rebellion and unwillingness to believe, the former being more characterized by antithetical principles that are rooted in superstition, nature, or civil theologies.
True theology, on the other hand, is defined as wisdom concerning divine matters, and as such is fundamentally a practical and theoretical discipline. Moreover, it can be further divided into different kinds. The most basic division regarding true theology is between archetypal theology and ectypal theology. This is the most significant distinction in Junius’s system because archetypal theology does not belong to the same genus as all other aspects of true theology because archetypal theology is identified with God’s own knowledge of himself and all things in relation to him. Due to the simplicity of God, archetypal theology is therefore equivalent with God’s own being, which cannot be placed under any kind of definition or within any genus because that would place something above God’s own being. Nonetheless, archetypal theology is the grounds of all other theology, which is ectypal, meaning theology that is oriented towards God’s creation.
Ectypal theology has many layers to it; we can order them as follows. First, there is ectypal theology in “the abstract” which represents the fullness and perfection of divine truth fitted to God’s creatures. This distinction is given several titles, such as absolute theology and relative theology, or theology in itself and theology according to the subject. When applied to different creatures at different times, however, theology falls into different categories. The most supreme manifestation of ectypal theology is seen in the theology of union in the God-man Jesus Christ. In the person of Christ, there is a perfect coherence between divine truth as given by God with the creature, which is Christ’s humanity. A similar, but still lesser, category is the theology of vision or blessed, which is the knowledge of divine things that glorified saints obtain in heaven. The final category in this layer of ectypal theology is revealed theology to the human race in the world.
Revealed theology further breaks down into natural and supernatural theology. Natural theology is the knowledge of divine matters given through the very character of creation, which was more clearly enjoyed and understood prior to the fall, but now in a sinful world is insufficient by itself to obtain true knowledge of divine matters. Supernatural revelation is therefore necessary for sinful human beings to obtain the wisdom of theology.
Supernatural theology can be further understood by its causation, and Junius utilizes the Aristotelian fourfold theory of causation to elaborate on this, namely material, formal, efficient, and final causation. The material cause of supernatural theology is divine matters, that is God and all things in relation to God. The formal cause of supernatural theology is divine truth, which reflects God’s own character as holy, just, and perfect. The efficient cause of supernatural theology is principal and instrumental: its principal cause is God the Father in the Son through the Spirit, while its instrumental cause is the wisdom of God’s spoken word. The final cause is again twofold, one primary and the other secondary: primarily, the final cause of theology is the glory of God; secondarily, the final cause of theology is for the good of God’s creatures, namely those who are made in his image and redeemed in Christ.
The final layer of ectypal theology that Junius describes is theology in the subject, which is the most concrete layer of theology for it is the theology manifested in the imperfect minds of human creatures. Theology in the subject therefore varies from person to person according to the measure of grace that God gives. Moreover, this theology is inextricably linked to God’s Word as given to us in the Scriptures and our knowledge of the Scriptures. The ultimate hope and pray for theology of the subject is that it grows together and matures in the life of the church, which is Christ’s body.
Junius’s A Treatise on True Theology is a true watershed moment in the history of Christian doctrine, especially for Protestant dogmatics. In it we find lines of continuity and discontinuity with the Medieval Christian tradition(s), such as the utilization of an Aristotelian framework of causality to further understand the nature of the subject. Although Junius does not make this point himself, his method of distinguishing two major categories from one, and then making further distinctions from his prior distinctions reminds the reader of the dialectical method of Peter Ramus (1515–1572). The reader, however, can also see clear marks of discontinuity that demonstrate Junius’s reformation spirit as seen especially in his emphasis on the Word of God in his treatment of the theology in the subject. Moreover, the brief autobiography of Junius is stirring and illuminating On True Theology may show itself to be verbose at points, but it is essential to read not only for the history of Reformation theology, but also for contemporary formulations of systematic theology.

[Scott · Rating 5 out of 5]

Simply fantastic. A great source of scholastic Reformed theology. The textbook for theological prolegomena in the Reformed tradition thereafter. Proves that Protestant Scholasticism—yes, even Protestant Scholasticism—can be edifying and spiritually nourishing.

[Mark Lickliter · Rating 3 out of 5]

The life and work of Franciscus Junius certainly is not the first that comes to mind when one thinks of the Protestant Reformation. It is not because he is insignificant, but because his work had not been translated until about four years ago. Now his life and work can more fully contribute to understanding, not only the Reformed tradition, but from a different perspective and historical setting. Junius' life in particular is a noteworthy contribution to our understanding of the Reformation because the average reader typically only hears the stories of figures like John Calvin and Martin Luther, and this leaves the impression that they were the only reformers. Junius also came after both Luther and Calvin, and we gain insight into one of the directions the Reformation proceeded after his predecessors. We can also learn what motivated Junius, and this is what will be focused on here. Within the topic of what motivated Junius, we learn three valuable lessons. First, we can see what was important in Junius' early development. Second, we learn about who influenced Junius the most significantly. Third, we discover the theological realities that sustained his own ministry.
From beginning to end, Junius’ life was marked by perseverance and suffering. Even as a young child, he endured great pain due to skin lesions that increasingly grew worse. However, like his other hardships, he persevered in faith in spite of them. It was through this perseverance that Junius learned great discipline and structure in his early studies. He began his studies at the age of five, and started writing when he was six, under the tutelage of his father. Junius probably had a better relationship with his father than he did with his mother, who thought that young Junius merely desired to be “another wise Socrates” (p. 19). Junius writes of his trying relationship with his mother, stating, “I was so overcome by this excessive reticence as a boy that I could never feel entirely at ease even with my own mother, but rather I always interacted with her with a certain reserved respect. Mother found this hurtful, and afterward she quite often had wished in vain to treat it with the ready examples of my brothers and sisters” (p. 19). Junius carried his anxiety with him the rest of his life, stating that it even rendered him “so entirely handicapped that I could barely discuss everyday affairs with my wife without a sense of shame” (p. 19).
All of this highlights the impact parents have on their children in their spiritual development and discipleship in the faith. Although Junius received a stellar education and learned the rigors of academic discipline in his early years, it negatively affected his relationship with his own mother, wife and others. In our age of educational achievement, and a desire to raise up the next generation of reformers, there is a temptation to make study and idol. If our studies do not cause us to love God more, and serve our neighbors, than perhaps we need to refocus our efforts. Rules and discipline are certainly important, but what our children need the most is a God-honoring relationship with their parents. Our children need rigorous study and discipline, but if we don’t have their hearts, then what’s the use? Junius writes regretfully about his relationship with his mother, and I think he would want us to learn from his mistakes.
However, Junius seemed to have a healthier relationship with his father, with whom he “respected a good deal” (p. 23). In addition to his studies, it was with his father that Junius was given greater responsibilities. Junius writes, “At my tender age, he also helped me by these responsibilities to combine a knowledge of human affairs with my pursuit of learning. For whenever I had free time from my studies, Father used my labor in hearing cases, copying out investigations, putting together capital charges, reviewing strategies face to face, and studying the proper disposition both of all manner of cases and indeed of capital ones as well” (p. 21). This experience was so formative in his life that he wrote, “And when I heard myself praised by other important men, my self-confidence grew even more, and I began very passionately day by day to strive for more responsibility” (p. 21). Though his relationship with his father was arguably better, perhaps his father’s admonishments were sometimes a bit too much.
Perhaps such a strong emphasis on serious study and the pursuit of knowledge was blown out of proportion. Junius wrote that his father encouraged him to “acquire a legacy of knowledge, for this would provide us a sure future and become the most reliable and noble guide and mistress of our lives” (p. 23). Junius described that when he would recall these things that he could “scarcely ever listen without tears to my father discussing these matters in grave tones” (p. 23). Though his father’s strictness was probably a bit excessive, it also came to his aid at times. Junius described a hardship that would have dragged him sideways, “had not the sure fear of God and of my father, whose example weighed on me most of all, restrained me” (p. 24). All of these experiences illustrate the inestimable value that parents have in discipling their children. No parent gets the balance perfectly, but we must strive to teach our covenant children discipline and grace. Rules are necessary, but so is relationship.
While his parents were certainly instrumental in his early years, it was John Calvin who influenced him the most theologically. Interestingly enough, Junius was faced with a decision to go to Paris or Geneva for study. Although he preferred Paris for their reputation of educational vigor, and because the “lights of literary learning were assembled there”, he instead deferred the decision to his parents. His parents put the ball back in his court, and Junius ended up choosing Geneva out of expediency, but also due to his intense desire to learn the languages there.
While at Geneva, Junius devoured the Scriptures and John Calvin’s work as well. With not a lot of money at his disposal, he purchased four books which he referred to as his four lamps. Junius recalls, “I read the Bible several times. I likewise compared Calvin’s Institutes with his commentaries and sermons repeatedly. From the Institutes I excerpted for my own use the portions that conflicted with the commentaries and made a sort of summary from the sermons” (p. 37). Junius even gave his summaries of Calvin’s work to a friend as a gift. In addition to John Calvin, he also referred to the Beza’s Confession, which he used regularly “as a kind of index to Calvin’s works” (p. 37).
In our information-glutted age, we have some many books at our disposal. Whether they are on our shelf, or stored in the cloud to be read in an instant on our numerous electronic devices, it is certainly clear that we are people of quantity while Junius was a man of quality. We have to dream of what our “desert island” books or movies are, while Junius could only afford four! What did he choose? Junius chose to have the Scriptures and Calvin by his side. Not only did he choose the Scriptures and Calvin, but he ate, drank, breathed and soaked in Calvin, and afterward he shared his theological delights with his friends. In our shallow times, we’d do well to think deeply over a few great theological works, rather than dabbling in so many trite ones. This is the kind of man Junius was, and this pattern of his would be a wonderful one for believers to emulate today.
Clearly throughout Junius’ life and ministry, it was the doctrine of the providence of God that sustained him. No matter what tumultuous trial he faced, Junius rested in the sovereignty of God. This should not come as a surprise considering how much he bathed himself in Scripture and Calvin! When he was with very little money to purchase books in Geneva, and settled on his “four lamps”, Junius confess that God had “ordained this circumstance for my benefit by His own boundless providence” (p. 36). Upon leaving Geneva for Antwerp, Junius notes, “For this mission, O Lord my God, Thou hast fashioned me by Thy providence in many different ways, that Thou might use me, a weak servant, for the building of Thy house, according to Thy wisdom and special grace toward me” (p. 46). Again, during his persecution in France, he that it is, “only God’s providence which most best and faithfully guards His own people, was rescuing me from these perils” (p. 50). And again, “But God’s most amazing providence had anticipated him and protected my host and me in a very timely manner. For his providence arranged that I left the house on a visit to the church at Breda” (p. 51). Yet again, he confesses, “Trust in the providence of the Lord, you who serve the Lord, and rest easy in His most sure truth and faithfulness. For the Lord is faithful, the guardian of Israel” (p. 57).
Perhaps most moving is Junius’s recollection of God providence in his four marriages, three of which tragically died. Even though Junius struggled in relationships with the opposite sex, he persevered and saw God’s good hand through it all. He notes, “In my marriages, the Lord trained me in many ways and sternly. For I have had four wives up to this point. Thus the Lord has chastised me—I who used to recoil from women because of the crimes of those wicked she-dogs and fled marriage most stubbornly in the pursuit of my office. He quietly vetoed my absurd judgement and overcame my sin, as well as my unworthy attitude toward the whole female sex, through the most pleasing companionship of these wonderful and very faithful wives” (p. 71).
Even though Junius lost three of his four wives, but still clung to God’s providence. His life was one of resting and trusting in God to direct his path. He recalls how they died and notes, “These three are asleep in the Lord most righteously and left behind a most righteous memory for me who survived” (p. 71). If Junius would leave us with any words, he would want us to know about his request that the Lord would “guide my steps in Thy truth” and that “Thy church may be built through our meager ministry, with Thy abundant blessing on our Lord Jesus Christ” (p. 72). Junius’ desire was that the church would be guided, as he was, by God’s providence. It is a lesson that Junius’ life certainly exhibited in the most turbulent of times, and it is worth every Christian’s consideration.

[Andrew · Rating 5 out of 5]

An excellent treatise in scholastic theology and theological prolegomena. Very deep, but also doxological. Junius lays out a series of 39 thesis about theology and elaborates on each one in 18 chapters. This is a translation from his Latin edition with an excellent introduction by William Asselt and an introductory biography of Junius' life. The translation footnotes give details on more difficult sections where some of the Latin versions differ for Junius' treatise. I would recommend Asselt's other introductory work on scholasticism, Introduction to Reformed Scholasticism, as a more accessible introduction before starting with Junius. Asselt's book on Scholasticism helps to understand the scholastic style of writing and argumentation since it is not common in modern theological works.

Here is a doxological section from Junius' treatise to show that his method is not merely dry or dead intellectual scholasticism as some modern critiques of reformed scholasticism would claim:

"In light of these considerations, this saving wisdom, which we call theology, must be of the greatest importance among us, and the noted example of the apostle be placed unceasingly before our eyes, so that we all may say together with him by the sure testimony of the Spirit: “Whatever things were my gain, these I have called ‘loss’ for the sake of Christ. Even more than that, I consider all things a loss compared to the greatness of the knowledge of Christ Jesus my Lord. For His sake I forfeit all these concerns which the world pursues; and I consider them as dung, that I may profit from Christ and be found in Him, not having my righteousness which comes from works, but that which comes through faith in Christ—a righteousness,” I say, “which is from God in faith, that I may know Him and the power of His resurrection, and share in his suffering until I become conformed to this death, if somehow I may attain to the resurrection of the dead, for which Christ has gone before us for our justification” (pg. 234).

It is apparent throughout this treatise that Junius is using Aristotelian categories of causality, here is one clear example. Junius has no problem with the proper use of philosophy and theology:

"But the individual loci of the causes that pertain to the specifying characteristic of theology are treated in their usual order. For we proved first the efficient cause and whatsoever pertains to it, explaining that this theology was inspired by God and entrusted to His servants through the word pronounced in Christ and sealed both in the Old and New Testaments through the prophets, apostles, and evangelists. The material cause we enclosed within the name of divine matters. The formal cause was of truth. And lastly the final cause was however much was fitting to be revealed to us for His own glory and the good of the elect. And so let us sum up this locus in a few words: the genus and specifying characteristic of this theology, which is called (as before) the wisdom of divine matters, is common. But the individual specifying characteristic is explained through its causes in the following remarks. Therefore, let us proceed to examine them in the same order; and leaving out the common genus and differentia, let us advance to an account of its causes" (pg. 175-176).

This is more clearly explained in chapter 10, which describes the role of natural theology. Junius quotes Aristotle favourably about man's ability to use reason to arrive at the truth via natural theology, but carefully distinguishes this trustworthiness of our natural senses from arriving at all truth apart from special revelation. This is a key part of Junius' fundamental distinction between natural theology and supernatural theology throughout his treatise:

"But because the mode of human reason is quite constrained due to the weakness of our intellect—which is oriented to the most obvious phenomena of nature no differently than the eye to the light of the midnight sun, as that most renowned philosopher Aristotle recognized in his Metaphysics—so it seemed right to delimit the form of this whole knowledge in these words: according to the mode of human reason. And so from this we conclude, by necessity, the following: if human reason is so unreliable not only in human affairs but even in things of nature, then much more narrow limits must be imposed on our faculty of reasoning in those areas which go beyond nature. Lest, perhaps, the natural man should dare to gratify and humor himself among topics so lofty that the glory of God shines forth most brilliantly in their hiddenness (as the wise man once taught). And this saying is universally true such that no one equipped with even an average understanding will deny it, because both our shared precepts, generated by nature, teach it, and the experience of all men of every age proves it fully" (pg. 146-147).

[Adam Nesmith · Rating 5 out of 5]

This book is a true masterpiece. It took me almost a year to read through because of how slow I had to go to begin to internalize all the profound points Junius makes. However, the volume itself is actually quite short and has a very easy structure organized around 39 theses. It is dense at times and since it was translated from Latin there are some passages that take a couple readings to understand, but overall I found the key points of the volume easy to grasp. The book also contains Junius autobiography and a fabulous essay introducing both Junius and the work itself.

This volume should be mandatory for seminary students and highly recommended for anyone who does any teaching in the local church setting. Probably what stood out most to me is that despite making fine distinctions and defining important terms, Junius leaves the reader with a sense of the need for humility in theology and just how dependent humans are on God for any sort of “wisdom of divine matters.”

This book will keep you from being either a proud theologian on one hand or a someone who is cynical about theology on the other hand. It will also help you be more gracious to those who disagree with you theologically, while at the same time not letting you become fully subjectivist or relativistic in your theology.

[Ethan McCarter · Rating 5 out of 5]

An excellent treatise regarding what exactly theology is. Truly thankful that this book was translated into English for those of us who are not excellent Latin readers! A fair warning, it is a dense little book, full of technical terminology, and is tough for those who are not familiar with Scholasticism. For the one who wants to wrestle with Junius, you will be rewarded. If you don't believe in a difference between theology as we understand it and how God knows it, you will after you consult this short tome. Highly recommended!

[Dylan Dickinson · Rating 4 out of 5]

With this treatise on the nature of theology, Junius became a guiding voice for the reformed tradition. The book is structured as a commentary on the 39 theses he provided at the beginning. Junius took the concept of theology and broke it down into as many helpful divisions as he could. All of these divisions are helpful and necessary to understanding theology, but there are so many of them that sometimes I lost track and wished I had made a flow-chart at the beginning.

[Michael Abraham · Rating 5 out of 5]

The first hundred pages are an autobiography of Junius. He was no ivory tower theologian. Junius suffered on the streets and was heavily persecuted for teaching faithfully.

Junius provides an important contribution to early post-Reformation theology, especially with the distinctions of archetypal and ectypal theology.

[Daniel · Rating 3 out of 5]

This volume has a lot of good material in it, but it is far from being a must read. You may as well read the free online version, as the hardcopy is quite expensive: http://www.juniusinstitute.org/compan...

[Nick Roark · Rating 4 out of 5]

Scholarly

[Jonathan · Rating 4 out of 5]

Great, but need to read it twice.

[Steven · Rating 5 out of 5]

This work still remains one of the best on prolegomena to theology. Every student of theology needs to read this. And David Noe has done a fine work of translation.

[Timothy · Rating 3 out of 5]

Found it a tough slog though I can see it's value.

[Dean · Rating 5 out of 5]

Solid.

[Seth Goodale · Rating 5 out of 5]

Excellent!

[Chris · Rating 5 out of 5]

This is a pivotal Post-reformation work that has been ably translated. Well done!