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 Junius’ autobiography, The Life of Franciscus Junius, which provides an account of the tumultuous days of Junius’ life and the complex circumstances that the Reformed churches faced during the French and Spanish wars of religion. Readers are further aided by Willem van Asselt’s valuable introductory essay, which offers a scholarly perspective on the treatise and on Junius’ life and work in the context of the rise of Reformed scholasticism and orthodoxy.
“God, in whom is light, and that true light which illuminates every person who comes into this world (John 1:9), is a light to created things, and that He shares His own light with them and makes His manifold6 wisdom known in heaven and on earth.” (Page 115)
“Consequently, those who define theology only by the designation of intellect, or of knowledge, or of skill, harm true theology, since intellect, provided that it is situated in principles, lays the groundwork for reason, and practices the very function of reason, which we call reasoning. And knowledge from those principles draws its own conclusions through proper reason. Now skill, proceeding from intellect and knowledge, is restricted to some task. But our definition of theology encompasses all of these simultaneously.” (Page 101)
“For form, from whatever craftsman it arises, is properly constituted as twofold: The one exists in the mind of the craftsman, while the other is in his work. And thus inasmuch as internal and external action alike are contemplated in our affairs, so also is form twofold: internal and external. We designate the internal form that eternal concept, so to speak, of the divine will and grace contemplated in God Himself.” (Page 115)