5. Theologia etiam aliquando arctissime sumitur, pro illa, seu Doctrinae seu scientiae parte, cuius solus ipse DEUS est objectum: Et ita scientia universa dividitur in Theologiam, Pneumatologiam, et Somatologiam (et scientiam compositorum) Hic autem in Tabula nomen latius sumitur, ut in definitione patet.
5. Theology is even sometimes most narrowly understood as those parts of either doctrine or knowledge of which only God himself is the object: And so, all knowledge is divided into theology, pneumatology, and somatology (and knowledge of composite bodies). But here the word in the table[1] is understood more broadly, as is clear in the definition.
6. Contendunt quidam Scriptores Theologici, utrum Theologia dicenda sit, speculativa, affectiva, an practica? Quasi quaereret aliquis an Ignis sit Motivus, Illuminativus, an Calefactivus? aut Anima humana sit, Vitaliter activa, Intellectiva vel Volitiva? At sicut virtus haec una-trina est Animae Essentialis, ita et Theologiae verae salutari Essentiale est, ut sit, scientia-affectiva-practica, ad Intellectus scilicet, Voluntatis et Praxeos perfectionem adaptata; quamvis aequivoce pars sola speculativa, qua talis, dici possit Theologia.
6. Certain writers of theology wrestle with whether theology ought to be called speculative, affective, or practical? Just as if someone were to ask whether a fire moves, illuminates, or gives heat? Or whether the human soul is vitally active, intellective or volitional? But just as this triune virtue is essential to the soul, so also affective-practical-knowledge is essential for true saving theology, namely adapted for the perfection of the intellect, will, and action; although equivocally, only the speculative part as such is able to be designated theology.
7. Theologia igitur non plene definitur, vel Doctrina (aut scientia) de Deo, aut Doctrina Deo vivendi, aut Doctrina de Deo glorificando et hominibus salvandis, etc. sed ut definitur, Doctrina vel Scientia-affectiva practica de Regno Dei super hominibus. REGNUM autem Dei cum nominamus, DOMINATUM et AMOREM (seu Paternitatem) semper includendos volumus. REGNUM DEI etenim est REGNUM PATERNUM Cum DOMINIO ABSOLUTISSIMO: Ob penuriam autem nominum, et ad vitandam prolixitatem, caeteris subintellectis, DEI REGNUM plerumque solum nomino; sicui autem hoc nomen minus arridet, DEI FAMILIAM seu, THEOCRATIAM haud inepte idem appellare licet.
7. Therefore theology is not fully defined, either as doctrine (or knowledge) about God, or doctrine of living to God, or doctrine about God to be glorified and of human salvation, etc.; but it is defined as the doctrine or practical affective-knowledge about the kingdom of God over man. But when we call it the KINGDOM of God, we always wish to include both DOMINION and LOVE (or fatherliness). The KINGDOM OF GOD is indeed a PATERNAL KINGDOM with ABSOLUTE DOMINION: but on account of the scarcity of titles and to avoid prolixity, and given that the other titles are little understood, I generally only speak of the KINGDOM OF GOD. But if anyone is not quite pleased with this designation, one might aptly call it, THE FAMILY OF GOD or the THEOCRACY of God.
8. Quandoquidem autem non Theologiam proprie Angelicam definimus, sed Humanam; Dei Regnum igitur universum minime comprehendit nostra Theologia. Plurima nempe nos omnino nescimus, de Regimine Divino Intelligentiarum, Coelorum, Angelorum, utpote ad mortales haud pertinentia ideoque nec revelata; Tantum de Angelis ut adjunctis hujus Regni inferioris, et ut Fidelium custodibus, et ut Regni gloriae incolis, nostrique ibi sociis, Theologia tractat.
8. But since we do not define properly angelic theology, but instead human theology; therefore our theology does not at all cover the whole kingdom of God. Of course, we are entirely ignorant of many things concerning the divine control of intelligent beings, of the heavens, of angels, inasmuch as they do not pertain to us mortal beings and therefore are not revealed to us; Theology treats only about angels as they are supportive of this lower kingdom and as guardians of the faithful and as inhabitants of the kingdom of glory, and as our companions there.