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Theoretical and Practical Theology Volume 1: Prolegomena
Petrus van Mastricht’s Theoretical and Practical Theology presents one of the most comprehensive methods of treating Christian doctrine. In it, Mastricht treats every theological topic according to a four-part approach: exegetical, dogmatic, elenctic, and practical. As a body of divinity, it combines a rigorous, scholastic treatment of doctrine with the pastoral aim of preparing people to live for God through Christ. Students and pastors will find it a valuable model for moving from the text of Scripture to doctrinal formulation that will edify the people of God.
Volume 1, Prolegomena, provides an introduction to doing systematic theology. Mastricht begins by addressing the nature of theology, wherein he lays out the proper method, subject matter, and definition of theology. He then discusses Scripture as the rule of doing theology, as it is the only infallible source and foundation for knowing God. Finally, Mastricht gives his rationale for the best distribution of theological topics. This volume also includes Mastricht’s homiletical aid “The Best Method of Preaching,” as well as a biographical sketch by Adriaan Neele to help readers understand the significance of Mastricht’s life and ministry.
Volume 1, Prolegomena, provides an introduction to doing systematic theology. Mastricht begins by addressing the nature of theology, wherein he lays out the proper method, subject matter, and definition of theology. He then discusses Scripture as the rule of doing theology, as it is the only infallible source and foundation for knowing God. Finally, Mastricht gives his rationale for the best distribution of theological topics. This volume also includes Mastricht’s homiletical aid “The Best Method of Preaching,” as well as a biographical sketch by Adriaan Neele to help readers understand the significance of Mastricht’s life and ministry.
336 pages, Hardcover
Published June 25, 2018
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Displaying 1 - 30 of 42 reviews
June 18, 2021
J'ai rarement pris autant de notes, probablement jamais en réalité, qu'avec ce livre.
Ce premier volume contient
1) Une préface ;
2) Une biographie de Van Mastricht jointe au sermon donné pour sa mort ;
3) Un de ses traités sur la meilleure manière de prêcher (que je n'ai pas encore lu) ;
4) Et surtout la première partie de son oeuvre systématico-pratique de 7 volumes, qui est ce qui m'intéressait dans ce premier volume.
Cette première partie traite de (1) la nature de la théologie (méthode, definitum et définition), (2) les Saintes Écritures, (3) la distribution ou les parties qui composent la théologie (la foi et l'amour).
Pour chacun de ces sujets, Van Mastricht applique une quadruple méthode :
1) Exégétique (un passage est examiné en particulier) ;
2) Dogmatique (sur cette base une vérité est exposée) ;
3) Elenctique (les erreurs et controverses liées sont traitées) ;
4) Pratique (les vertus et vices, les conséquences pratiques pour l'individu, la famille, l'Eglise, la nation, etc. sont traitées).
Cette méthode est particulièrement efficace pour "faire le tour" d'un sujet.
En bref, c'est un excellent travail et une chouette lecture. A compléter par une bonne dose de Thomas d'Aquin sur le langage analogique bien que je soupçonne que Van Mastricht en traite dans le volume 2 sur les noms de Dieu et sur la définition de la théologie. A compléter évidemment aussi par un volume de prolégomène plus récent comme Bavinck pour traiter des objections modernes et de l'éclairage des controverses plus récentes.
Ce premier volume contient
1) Une préface ;
2) Une biographie de Van Mastricht jointe au sermon donné pour sa mort ;
3) Un de ses traités sur la meilleure manière de prêcher (que je n'ai pas encore lu) ;
4) Et surtout la première partie de son oeuvre systématico-pratique de 7 volumes, qui est ce qui m'intéressait dans ce premier volume.
Cette première partie traite de (1) la nature de la théologie (méthode, definitum et définition), (2) les Saintes Écritures, (3) la distribution ou les parties qui composent la théologie (la foi et l'amour).
Pour chacun de ces sujets, Van Mastricht applique une quadruple méthode :
1) Exégétique (un passage est examiné en particulier) ;
2) Dogmatique (sur cette base une vérité est exposée) ;
3) Elenctique (les erreurs et controverses liées sont traitées) ;
4) Pratique (les vertus et vices, les conséquences pratiques pour l'individu, la famille, l'Eglise, la nation, etc. sont traitées).
Cette méthode est particulièrement efficace pour "faire le tour" d'un sujet.
En bref, c'est un excellent travail et une chouette lecture. A compléter par une bonne dose de Thomas d'Aquin sur le langage analogique bien que je soupçonne que Van Mastricht en traite dans le volume 2 sur les noms de Dieu et sur la définition de la théologie. A compléter évidemment aussi par un volume de prolégomène plus récent comme Bavinck pour traiter des objections modernes et de l'éclairage des controverses plus récentes.
August 30, 2024
4.5 Stars. To learn from van Mastricht is to learn at the feet of a master theologian - in theory and in practice. His logic and dependence on the text is to be commended. Reading this work will give one a basic feel of the organization of Reformed Theology, contra Rome and contra non-Reformed “Protestantism.”
I actually found the introductory material to be illuminating, not necessarily to the content of the book in and of itself, but for the life of the man who wrote the book. It helped me to see the life behind the words, and therefore, to heed the words all the more.
His exegesis is to be commended and imitated, especially as he pulls theology from the text while not departing from the sense of the text. This also affects the method he recommends for preaching, as noted in his section on preaching. Thankfully, this wedding of exegesis and systematic theology is beginning to be recovered for the life of the church.
My favorite sections were his practical sections, where he masterfully takes the biblical doctrines under discussion and explains how they ought to transform personal piety through the work of the Spirit. His mastery of the human soul in light of the biblical text is deep and has, so far, greatly benefited my Christian walk.
Men don’t often come along like van Mastricht anymore, but I am thankful to God that He has preserved many of the works of these Reformation and Post-Reformation giants. Looking forward to reading Book 2.
I actually found the introductory material to be illuminating, not necessarily to the content of the book in and of itself, but for the life of the man who wrote the book. It helped me to see the life behind the words, and therefore, to heed the words all the more.
His exegesis is to be commended and imitated, especially as he pulls theology from the text while not departing from the sense of the text. This also affects the method he recommends for preaching, as noted in his section on preaching. Thankfully, this wedding of exegesis and systematic theology is beginning to be recovered for the life of the church.
My favorite sections were his practical sections, where he masterfully takes the biblical doctrines under discussion and explains how they ought to transform personal piety through the work of the Spirit. His mastery of the human soul in light of the biblical text is deep and has, so far, greatly benefited my Christian walk.
Men don’t often come along like van Mastricht anymore, but I am thankful to God that He has preserved many of the works of these Reformation and Post-Reformation giants. Looking forward to reading Book 2.
October 26, 2023
Petrus van Mastricht, Prolegomena, ed. Joel R. Beeke, trans. Todd M. Rester, vol. 1, Theoretical-Practical Theology. Grand Rapids, MI: Reformation Heritage Books, 2018.
Recent (that is, pre-1992 A.D.) Reformed theology can be sadly described as a generation arising “which knew not the Reformed Orthodox.” To paraphrase Galadriel in The Fellowship of the Ring: Some things that should not have been forgotten were lost. Petrus van Mastricht’s theological method was one of those “things.” To be sure, he was not completely forgotten. Some readers know that Jonathan Edwards spoke highly of him. Be that as it may, his method, and more importantly, his conversation partners, has been lost.
Petrus van Mastricht (1630-1706) was a pastor and professor in the Netherlands in the last moments of “Reformed High Orthodox” (cf. Richard Muller, Post-Reformation Reformed Dogmatics). This volume represents another fine release from Reformation Heritage Books.
Mastricht defines theology, ala Ames, as the art of living rightly to God. As God is not a God of confusion, but order, theology must have a proper method. His theology is not purely exegetical nor polemical nor simply devotional. Rather, it is theoretical-practical. It is use of “method” that combines diligent thinking about God with ordered living for God. Indeed, without order one can only live haphazardly for God, if at all. By contrast, the Reformed theologian will exhort “the will, so that what the intellect perceives is carried over into practice, for it is the chief end of theology and its highest apex” (Mastricht 65). As the translator notes, this is a modified Scotist view. The will follows the intellect in choosing among the range of goods. On the other hand, the will is actually moving the person, rather than simply accepting what the intellect offers.
Mastricht is most keen to present theology in a certain order, following the apostolic “pattern of sound words.” This is more than a mere defense of the discipline of systematic theology. A method, or pattern, aids the memory, strengthens virtue, and equips the preacher. This method takes note of the covenant, as covenants are always rightly ordered (2 Samuel 23:5). In fact, that the whole biblical text, without doubt, is a “covenant ordered in every respect” (van Mastricht 67).
Mastricht appeals to church history to defend setting forth the Christian system under a method:
“For example, in the eight books of Clement of Alexandria’s Stromata, the four books of Origen’s On First Principles, the seven books of Lactantius’s Divine Institutes, the five books of Gregory of Nazianzus’s On Theology, the books of Augustine’s On Christian Doctrine and his Enchiridion, Rufinus’s Commentary on the Apostles’ Creed, Theodoret’s Epitome of Divine Dogma, Prosper of Aquitaine’s little book of Sentences, the four books of John of Damascus’s On the Orthodox Faith, the four books of Peter Lombard’s Sentences, and what commentators on those books have written, such as Albert the Great, Thomas Aquinas, Scotus, Bonaventure, and others; see especially Thomas Aquinas’s Summa Theologiae. And, finally, see the work of those theologians who escaped from the papacy: Zwingli, Luther, Melanchthon, Calvin, Bullinger, Musculus, Aretius, Vermigli, Ursinus, Zanchi, and a thousand others who were occupied to the utmost with rendering the heads of theology into systems” (68).
We should note two things from his list: he gladly used the medieval theologians, but he saw the Reformed as superior. The wise student will use both. Even the pre-Christian theologians knew this. In a clever phrase from Philo, Mastricht notes that lack of a method produces “knowledge without knowledge” (Philo: Volume II, trans. F. H. Colson and G. H. Whitaker (Cambridge, Mass.: Harvard University Press, 1929), 214–15.).
In his use of a method, Mastricht has to avoid several dangers. He cannot eschew method in general, as the Anabaptists do; nor can he exalt reason unduly, as the Socinians do; moreover, he must be careful of using too much of scholasticism, else he would lose the gains of the Reformation. He writes: “The Reformed, against the Anabaptists and enthusiasts, demand a method, but not, precisely speaking, a philosophical one. They demand a natural method, that is, a method that is suitable for theological matters, and for assisting the judgment and strengthening the memory—however much that method might otherwise depend on the discretion of the writer. We have previously demonstrated such a method in §§III–V, and in this method we are supported by the continual practice of the God-breathed Scriptures, which follow diverse methods according to the matters arising in them.’ (Mastricht 70).
On Natural Theology
Whatever misgivings Mastricht may have about medieval scholasticism, he is no biblicist, being fully committed to natural theology in its proper place. He writes: “natural theology is partly in the will, which is inclined to the good, understood as such, which, as experience declares, not even savages themselves reject. Nevertheless, natural theology must be carefully distinguished from pagan theology as such, because the latter is false and the former is true” (77-78). By contrast, “Socinus, together with his followers, denies natural theology, and the Anabaptists are in basic agreement with him through their hatred of philosophy” (83).
On Elenctic Theology
Elenctic theology, most notably exemplified in Francis Turretin, seeks to refute false teaching. Elenctic theology, given its place in Mastricht’s work, is a part of practical theology. In the second half of the volume Mastricht defends the Reformed faith from the claims of Jews, Muslims, and Roman Catholics. Not all of his apologetic will probably work today, but much of it is quite insightful and worth meditating on.
Against Rome, he notes that Scripture’s authority must be public and knowable, otherwise it would be useless for correction: “Finally, the rule must be received and be public, for otherwise how will it solve controversies that arise among brothers” (119)? Against the Jews’ belief in an enduring oral law, he asks “if the oral law is preserved, how could the written law have been lost? And if there was an oral law, Moses both wrote it and was ordered to write it” (142)?
Other criticisms of Rome are quite familiar to us today: Rome has to appeal to the scriptures to justify their view of the church, which is circular reasoning. Moreover, even if the church is the pillar of the truth, that pillar is still built on the foundation of the prophets and apostles
Conclusion and Analysis
For all of Mastricht’s warm exhortations to pursue a method in theology, this volume, while methodical, lacks what we would call an architectonic principle around which it is structured. Perhaps that is a good thing, as it shows the Reformed had no desire to make everything flow from predestination or justification or covenant (though Mastricht does say that Scripture is ordered around the covenants). Included in this volume is a brief treatise teaching young ministerial students how to preach.
Recent (that is, pre-1992 A.D.) Reformed theology can be sadly described as a generation arising “which knew not the Reformed Orthodox.” To paraphrase Galadriel in The Fellowship of the Ring: Some things that should not have been forgotten were lost. Petrus van Mastricht’s theological method was one of those “things.” To be sure, he was not completely forgotten. Some readers know that Jonathan Edwards spoke highly of him. Be that as it may, his method, and more importantly, his conversation partners, has been lost.
Petrus van Mastricht (1630-1706) was a pastor and professor in the Netherlands in the last moments of “Reformed High Orthodox” (cf. Richard Muller, Post-Reformation Reformed Dogmatics). This volume represents another fine release from Reformation Heritage Books.
Mastricht defines theology, ala Ames, as the art of living rightly to God. As God is not a God of confusion, but order, theology must have a proper method. His theology is not purely exegetical nor polemical nor simply devotional. Rather, it is theoretical-practical. It is use of “method” that combines diligent thinking about God with ordered living for God. Indeed, without order one can only live haphazardly for God, if at all. By contrast, the Reformed theologian will exhort “the will, so that what the intellect perceives is carried over into practice, for it is the chief end of theology and its highest apex” (Mastricht 65). As the translator notes, this is a modified Scotist view. The will follows the intellect in choosing among the range of goods. On the other hand, the will is actually moving the person, rather than simply accepting what the intellect offers.
Mastricht is most keen to present theology in a certain order, following the apostolic “pattern of sound words.” This is more than a mere defense of the discipline of systematic theology. A method, or pattern, aids the memory, strengthens virtue, and equips the preacher. This method takes note of the covenant, as covenants are always rightly ordered (2 Samuel 23:5). In fact, that the whole biblical text, without doubt, is a “covenant ordered in every respect” (van Mastricht 67).
Mastricht appeals to church history to defend setting forth the Christian system under a method:
“For example, in the eight books of Clement of Alexandria’s Stromata, the four books of Origen’s On First Principles, the seven books of Lactantius’s Divine Institutes, the five books of Gregory of Nazianzus’s On Theology, the books of Augustine’s On Christian Doctrine and his Enchiridion, Rufinus’s Commentary on the Apostles’ Creed, Theodoret’s Epitome of Divine Dogma, Prosper of Aquitaine’s little book of Sentences, the four books of John of Damascus’s On the Orthodox Faith, the four books of Peter Lombard’s Sentences, and what commentators on those books have written, such as Albert the Great, Thomas Aquinas, Scotus, Bonaventure, and others; see especially Thomas Aquinas’s Summa Theologiae. And, finally, see the work of those theologians who escaped from the papacy: Zwingli, Luther, Melanchthon, Calvin, Bullinger, Musculus, Aretius, Vermigli, Ursinus, Zanchi, and a thousand others who were occupied to the utmost with rendering the heads of theology into systems” (68).
We should note two things from his list: he gladly used the medieval theologians, but he saw the Reformed as superior. The wise student will use both. Even the pre-Christian theologians knew this. In a clever phrase from Philo, Mastricht notes that lack of a method produces “knowledge without knowledge” (Philo: Volume II, trans. F. H. Colson and G. H. Whitaker (Cambridge, Mass.: Harvard University Press, 1929), 214–15.).
In his use of a method, Mastricht has to avoid several dangers. He cannot eschew method in general, as the Anabaptists do; nor can he exalt reason unduly, as the Socinians do; moreover, he must be careful of using too much of scholasticism, else he would lose the gains of the Reformation. He writes: “The Reformed, against the Anabaptists and enthusiasts, demand a method, but not, precisely speaking, a philosophical one. They demand a natural method, that is, a method that is suitable for theological matters, and for assisting the judgment and strengthening the memory—however much that method might otherwise depend on the discretion of the writer. We have previously demonstrated such a method in §§III–V, and in this method we are supported by the continual practice of the God-breathed Scriptures, which follow diverse methods according to the matters arising in them.’ (Mastricht 70).
On Natural Theology
Whatever misgivings Mastricht may have about medieval scholasticism, he is no biblicist, being fully committed to natural theology in its proper place. He writes: “natural theology is partly in the will, which is inclined to the good, understood as such, which, as experience declares, not even savages themselves reject. Nevertheless, natural theology must be carefully distinguished from pagan theology as such, because the latter is false and the former is true” (77-78). By contrast, “Socinus, together with his followers, denies natural theology, and the Anabaptists are in basic agreement with him through their hatred of philosophy” (83).
On Elenctic Theology
Elenctic theology, most notably exemplified in Francis Turretin, seeks to refute false teaching. Elenctic theology, given its place in Mastricht’s work, is a part of practical theology. In the second half of the volume Mastricht defends the Reformed faith from the claims of Jews, Muslims, and Roman Catholics. Not all of his apologetic will probably work today, but much of it is quite insightful and worth meditating on.
Against Rome, he notes that Scripture’s authority must be public and knowable, otherwise it would be useless for correction: “Finally, the rule must be received and be public, for otherwise how will it solve controversies that arise among brothers” (119)? Against the Jews’ belief in an enduring oral law, he asks “if the oral law is preserved, how could the written law have been lost? And if there was an oral law, Moses both wrote it and was ordered to write it” (142)?
Other criticisms of Rome are quite familiar to us today: Rome has to appeal to the scriptures to justify their view of the church, which is circular reasoning. Moreover, even if the church is the pillar of the truth, that pillar is still built on the foundation of the prophets and apostles
Conclusion and Analysis
For all of Mastricht’s warm exhortations to pursue a method in theology, this volume, while methodical, lacks what we would call an architectonic principle around which it is structured. Perhaps that is a good thing, as it shows the Reformed had no desire to make everything flow from predestination or justification or covenant (though Mastricht does say that Scripture is ordered around the covenants). Included in this volume is a brief treatise teaching young ministerial students how to preach.
September 21, 2018
Far and away one of the greatest gifts in the development of book production, technology, and learning is the ongoing publication and translation of books that, until now, remain largely the artifacts of academics and professionals. The ongoing translation of Petrus van Mastricht's *Theoretic0-practico theologiae* into English represents one of many translation projects that English speaking readers interested in Christian theology ought to rejoice in.
While this text was written largely for usage in the schools of early Modern Protestant universities, it is surprisingly devotional and often brief. Many have been turned away from, for example, a Turretin because of his sprawling Latin prose. Thanks to his methodology (exegesis, dogmatics, elenctics, practice), various types of readers can profit from a reading of his text.
I anxiously await the remaining volumes. The translation of this is a major gift to Anglophone theology. The translators and the board of the Dutch Reformed Translation Society are to be commended on such a fantastic project!
While this text was written largely for usage in the schools of early Modern Protestant universities, it is surprisingly devotional and often brief. Many have been turned away from, for example, a Turretin because of his sprawling Latin prose. Thanks to his methodology (exegesis, dogmatics, elenctics, practice), various types of readers can profit from a reading of his text.
I anxiously await the remaining volumes. The translation of this is a major gift to Anglophone theology. The translators and the board of the Dutch Reformed Translation Society are to be commended on such a fantastic project!
December 23, 2023
Van Maastricht is unique in his theological method. As is described in the name this text is both Theological-Practical. His prolegomena does a wonderful job describing his method being rooted in scripture but also is deeply concerned with piety. He also provides profound insight into the theological landscape of his day.
October 30, 2018
For the first time ever, Mastricht's Theoretical-Practical Theology is in an ongoing process of being translated into English from the original Latin and Dutch. As the Dutch Reformed Society is continuing the translation of this massive work, Volume 1 is now available. Volume 1 is dedicated to substantiate foundation principles and rules for the rest of his work. A Reformed scholastic of the post-reformation era, he is extremely precise, yet easy to read (Jonathan Edwards said it's the greatest book he's read next to the Bible, and better than Turretin). While reading it, you will quickly find it extremely pastoral and practical; given his defense of theology as "the doctrine of living for God through Christ"(1.1.1 T.P.T). Ergo, our studies in theology are not for mere head knowledge and intellectual stimulation, but for this knowledge to work in love according to the commands of God.
One thing that impressed me about Van Mastricht is his keen erudition. He not only interacts with other Protestants and Roman Catholic scholars, but he shows a masterful knowledge and interaction with Islam, Judaism, Kabbalah and Paganism. This is something that is rare to find in most modern day systematics.
In short, he covers the following:
1. The Nature of Theology: What is theology? Where do we get our theology from? What is the role of natural revelation and special revelation? What order should theology be taught? etc.
2. Holy Scripture. What is Scripture? Is Scripture the ultimate rule of faith and practice? Which books are canonical and which are not? How do we know they are the Word of God? Are they true? Are they trustworthy? Have they been corrupted? Can we understand them? How do we interpret them? etc.
3. The Distribution of Theology: What is the best way to distribute Christian theology? What is faith and love? What is the method of godliness? How should a Christian live?
Overall, this book is amazing and truly a gem to the church. I would recommend it to any Christian looking to grow in the knowledge and understanding of their faith. It has helped me turn my orthodoxy (doctrine) into orthopraxy (practice), and instilled me with the idea that whatever I do, do for the glory of the Triune God.
One thing that impressed me about Van Mastricht is his keen erudition. He not only interacts with other Protestants and Roman Catholic scholars, but he shows a masterful knowledge and interaction with Islam, Judaism, Kabbalah and Paganism. This is something that is rare to find in most modern day systematics.
In short, he covers the following:
1. The Nature of Theology: What is theology? Where do we get our theology from? What is the role of natural revelation and special revelation? What order should theology be taught? etc.
2. Holy Scripture. What is Scripture? Is Scripture the ultimate rule of faith and practice? Which books are canonical and which are not? How do we know they are the Word of God? Are they true? Are they trustworthy? Have they been corrupted? Can we understand them? How do we interpret them? etc.
3. The Distribution of Theology: What is the best way to distribute Christian theology? What is faith and love? What is the method of godliness? How should a Christian live?
Overall, this book is amazing and truly a gem to the church. I would recommend it to any Christian looking to grow in the knowledge and understanding of their faith. It has helped me turn my orthodoxy (doctrine) into orthopraxy (practice), and instilled me with the idea that whatever I do, do for the glory of the Triune God.
November 21, 2025
The first installment in this storied theology contains a biography, one of the best books on preaching, and his prolegomena. His prolegomena excels in several ways.
First, one repeated aim is to assist the memory of his readers. This doesn’t sound like a matter of first importance, but it already signals to us his pastoral intent.
Second, this pastoral intent is furthered by his intentional applying of every doctrine. He explicitly states the aim of all theology as “the forming of the life of a person and directing it toward God.” Or as his definition of theology states: “the doctrine of living for God through Christ.” All true theology is applied theology (John 13:17).
Third, he models what it means to be a true pastor. His format draws the doctrine from the Word, defines the doctrine with the Word, defends the doctrine with the Word, and applies the doctrine with the Word. Guess what? He does exactly this in his book on preaching. (Also worth noting is the fact that his brief manual on preaching came after his systematic theology, for he saw preaching as the climax of the pastorate to which all our studies should flow.)
I personally cannot wait to finish the remaining volumes over 2026.
First, one repeated aim is to assist the memory of his readers. This doesn’t sound like a matter of first importance, but it already signals to us his pastoral intent.
Second, this pastoral intent is furthered by his intentional applying of every doctrine. He explicitly states the aim of all theology as “the forming of the life of a person and directing it toward God.” Or as his definition of theology states: “the doctrine of living for God through Christ.” All true theology is applied theology (John 13:17).
Third, he models what it means to be a true pastor. His format draws the doctrine from the Word, defines the doctrine with the Word, defends the doctrine with the Word, and applies the doctrine with the Word. Guess what? He does exactly this in his book on preaching. (Also worth noting is the fact that his brief manual on preaching came after his systematic theology, for he saw preaching as the climax of the pastorate to which all our studies should flow.)
I personally cannot wait to finish the remaining volumes over 2026.
December 31, 2018
Fantastic book..... The integration of theology, Scripture, and devotion makes for great reading. Experiental devotional theology was the goal of the author, and he succeedes wonderfully. I can't recommend this book enough, it should be in every Christian's library.
January 11, 2019
It is easy to see why Jonathan Edwards rated this work of dogmatics so highly; I look forward to the subsequent 6 volumes appearing.
March 31, 2020
I loved this. Shows the incredible relevance of systematic theology. So clear and good and easy to read.
August 22, 2020
Mastricht is a wonderful as Jonathan Edwards assured us. As the introductory volume to a massive dogmatics (currently in translation), he invites readers to plumb the unfathomable depths of theoretical theology without ever losing sight of the practical outworking. It's in the title! By the by, this volume also contains several supplementary materials including a serviceable biographical sketch, the funeral oration upon upon his death, and Mastricht's booklet on homiletics.
Each topic is organized into exegetical, dogmatic, elenctic, and practical sections. Prolegomena is broken into the nature of theology, Scripture (the rule of theology), and the distribution of theology (into faith and love). Exegetically, the parts are anchored to 1 Tim 6:2-3, 2 Tim 3: 16-17, and 2 Tim 1:13 respectively. Of course, he subsequently weaves into the discourse the whole breadth of scripture.
Obviously this isn't the place to review in detail each argument or application he makes, but here are several loci of particular interest:
- As theology is the duty of every man, especially the Christian, a child's education matters! Advanced theological study requires a classical Christian education. This curriculum ought to include philology (Greek, Hebrew, Aramaic, and Latin), philosophy (logic, physics, metaphysics, mathematics, and practical philosophy), & history (geography and chronology).
- Christian theology does not exclude natural theology, but one must beware its abuse. In particular, Mastricht is concerned about an unbalanced scholastic theology (he's rather critical of Aquinas).
- Repeatedly, Mastricht waxes eloquently how "an affection toward the Scripture, an affection so inclined that we honor Scripture as we would God speaking to us with his own mouth."
- Re: The prudent use of orthodox commentaries: "Yet we should use all these means in such a way that we leave all the languages, arts, histories, translations, and commentaries in their own proper place, namely, that those things might be servants to the Scriptures and not masters of them."
- In the final section on distribution, he emphasizes that faith and love are distinguished, but never torn apart.
There is rigor and order, yet always a sweet pleasantness in Mastricht's style. I do not think this prolegomena is as supremely good as Bavinck's to the contemporary reader, but it is truly awesome. At slightly more than 200 pages (including supplements), one can begin to anticipate the magnificent blessing unto the English-speaking Church the projected 4,000 page total series might be. SDG!
Each topic is organized into exegetical, dogmatic, elenctic, and practical sections. Prolegomena is broken into the nature of theology, Scripture (the rule of theology), and the distribution of theology (into faith and love). Exegetically, the parts are anchored to 1 Tim 6:2-3, 2 Tim 3: 16-17, and 2 Tim 1:13 respectively. Of course, he subsequently weaves into the discourse the whole breadth of scripture.
Obviously this isn't the place to review in detail each argument or application he makes, but here are several loci of particular interest:
- As theology is the duty of every man, especially the Christian, a child's education matters! Advanced theological study requires a classical Christian education. This curriculum ought to include philology (Greek, Hebrew, Aramaic, and Latin), philosophy (logic, physics, metaphysics, mathematics, and practical philosophy), & history (geography and chronology).
- Christian theology does not exclude natural theology, but one must beware its abuse. In particular, Mastricht is concerned about an unbalanced scholastic theology (he's rather critical of Aquinas).
- Repeatedly, Mastricht waxes eloquently how "an affection toward the Scripture, an affection so inclined that we honor Scripture as we would God speaking to us with his own mouth."
- Re: The prudent use of orthodox commentaries: "Yet we should use all these means in such a way that we leave all the languages, arts, histories, translations, and commentaries in their own proper place, namely, that those things might be servants to the Scriptures and not masters of them."
- In the final section on distribution, he emphasizes that faith and love are distinguished, but never torn apart.
There is rigor and order, yet always a sweet pleasantness in Mastricht's style. I do not think this prolegomena is as supremely good as Bavinck's to the contemporary reader, but it is truly awesome. At slightly more than 200 pages (including supplements), one can begin to anticipate the magnificent blessing unto the English-speaking Church the projected 4,000 page total series might be. SDG!
February 21, 2022
Excellent. Je l'ai dévoré. Malheureusement un peu trop puisque j'en ai oublié de prendre des notes exhaustive, quoi que j'ai écris des notes sommaires.
Mastricht propose une méthodologie très intéressante, ce n'est pas nécessairement les prolégomènes les plus développés, mais tout le nécessaire y est, et surtout un nécessaire de haute qualité.
Après "the best method of preaching", une biographie, etc. Van Mastricht touche à 3 sujets qui composent ses prolégomènes, soit :
La nature de la théologie
- méthode de la théologie
- definitium de la théologie
- définition de la théologie
Les Saintes Écritures
La distribution de la théologie
Chacune de ses parties se composent de la méthode suivante :
- exégétique (un verset est choisit et l'exégèse y est proposé)
- dogmatique (la doctrine reliée à ce verset est exposée)
- éclectique/apologétique (défense de la doctrine, face aux différentes pensées chrétiennes, pseudo-chrétiennes, islamiques, juives, etc.)
- pratique (que Van Mastricht considère comme très important, voir prioritaire (voir p.107 à ce sujet)
J'aurais sans doute dû prendre un temps plus considérable pour le lire et écrire mes notes. Mais difficile de s'arrêter dans cette lecture. Si dans les premières pages j'ai douté, le volume m'a conquis.
Excellente utilisation de Thomas d'Aquin, Ames, Perkins, entre autre et une meilleure définition de la théologie naturelle et du sensus divinitatis que l'on retrouve chez certains milieux réformés contemporains.
Mastricht propose une méthodologie très intéressante, ce n'est pas nécessairement les prolégomènes les plus développés, mais tout le nécessaire y est, et surtout un nécessaire de haute qualité.
Après "the best method of preaching", une biographie, etc. Van Mastricht touche à 3 sujets qui composent ses prolégomènes, soit :
La nature de la théologie
- méthode de la théologie
- definitium de la théologie
- définition de la théologie
Les Saintes Écritures
La distribution de la théologie
Chacune de ses parties se composent de la méthode suivante :
- exégétique (un verset est choisit et l'exégèse y est proposé)
- dogmatique (la doctrine reliée à ce verset est exposée)
- éclectique/apologétique (défense de la doctrine, face aux différentes pensées chrétiennes, pseudo-chrétiennes, islamiques, juives, etc.)
- pratique (que Van Mastricht considère comme très important, voir prioritaire (voir p.107 à ce sujet)
J'aurais sans doute dû prendre un temps plus considérable pour le lire et écrire mes notes. Mais difficile de s'arrêter dans cette lecture. Si dans les premières pages j'ai douté, le volume m'a conquis.
Excellente utilisation de Thomas d'Aquin, Ames, Perkins, entre autre et une meilleure définition de la théologie naturelle et du sensus divinitatis que l'on retrouve chez certains milieux réformés contemporains.
July 24, 2023
Excellent, though relatively standard fare for prolegomena (a highfalutin word for a preface or prologue of introductory remarks).
The material in this volume can roughly be grouped into two categories:
1. Definition of theology
2. Defense of Scripture's authority
Having taken lengths to expound these items, they will presumably serve as the two tracks on which Van Mastricht's train of thought will run in the remainder of his Works.
The highlight to me is a section on developing an affection for God's Word. It's only a few pages of writing, but the thoughts he conveys are expansive enough to fill the universe.
The material in this volume can roughly be grouped into two categories:
1. Definition of theology
2. Defense of Scripture's authority
Having taken lengths to expound these items, they will presumably serve as the two tracks on which Van Mastricht's train of thought will run in the remainder of his Works.
The highlight to me is a section on developing an affection for God's Word. It's only a few pages of writing, but the thoughts he conveys are expansive enough to fill the universe.
June 14, 2024
There is a LOT of introductory material in this book, probably too much. If the prefaces, editor introductions, and funeral oration of PvM genuinely illuminated the content, it could be worth it, but I don't think they cast much light.
The actual writing of PvM is good, though I thought some of his arguments for Scripture were relatively weak. I'm looking forward to reading through volume 2, which I think will be more robust and engaging.
The actual writing of PvM is good, though I thought some of his arguments for Scripture were relatively weak. I'm looking forward to reading through volume 2, which I think will be more robust and engaging.
July 18, 2024
Exceptional. While I have a few (relatively minor) quibbles over points of doctrine, I love Van Mastricht's program (a theoretical and practical theology, with theology defined as "living for God through Christ"), his organizing principles, and his theological method (exegetical, dogmatic, elenctic, and practical). This is a gem in the Reformed tradition--very grateful for its availability (finally!) in English.
August 30, 2019
Peter Van Mastricht was a Reformed theologian in the 17th century, and his systematic theology blends biblical, theological and practical theology. The introduction by Todd Rester was very good for setting the scene and context of Mastricht’s life and work. This is volume one, and there are several more to follow.
January 16, 2025
“But take Maastricht for divinity in General, doctrine, practice & Controversie; or as an universal system of divinity; & it is much better than Turretine or any other book in the world, excepting the Bible, in my opinion…”
- Jonathan Edwards
- Jonathan Edwards
July 18, 2023
Mastricht's prolegomena is very good. It is filled with very clear discussion on the nature of theology, natural theology, scholastic theology, and the need for method in the theological task. It is a great volume with which to begin if you're interested in theology, especially post-Reformation Reformed theology.
The great strength of Mastricht's understanding of theology is that it is a sapientia, a wisdom, a way of life. This leads him to press doctrine and theology all the way into the heart of the Christian intellectual and moral life. For him, theology is the doctrine of living to God through Christ. Because of this, theology and life are bound together, which makes reading his dogmatics devotional. Though I personally think there is more to be said about theology as a science, I think Mastricht's understanding of theology is fundamental.
One of the things that I most appreciated was that his theological discussions often include sections on why/how a Christian should love the doctrine under discussion. For instance, our love of Scripture looks like "an earnest and indefatigable effort to procure for ourselves an abundant supply of the divine Word, and to use it and enjoy it, as a thing on which the life and salvation of our soul hinges" (185). He then follows this up with seven reasons why a Christian should love Scripture and more specific ways about the manner of our love because "it is not sufficient to love [Scripture] but it must be lovely rightly" (187).
Mastricht captures well how theology is for life, the life God calls us into in Christ. The blessed life is the life that is guided by theology towards God.
The great strength of Mastricht's understanding of theology is that it is a sapientia, a wisdom, a way of life. This leads him to press doctrine and theology all the way into the heart of the Christian intellectual and moral life. For him, theology is the doctrine of living to God through Christ. Because of this, theology and life are bound together, which makes reading his dogmatics devotional. Though I personally think there is more to be said about theology as a science, I think Mastricht's understanding of theology is fundamental.
One of the things that I most appreciated was that his theological discussions often include sections on why/how a Christian should love the doctrine under discussion. For instance, our love of Scripture looks like "an earnest and indefatigable effort to procure for ourselves an abundant supply of the divine Word, and to use it and enjoy it, as a thing on which the life and salvation of our soul hinges" (185). He then follows this up with seven reasons why a Christian should love Scripture and more specific ways about the manner of our love because "it is not sufficient to love [Scripture] but it must be lovely rightly" (187).
Mastricht captures well how theology is for life, the life God calls us into in Christ. The blessed life is the life that is guided by theology towards God.
June 8, 2020
This book is rapid fire theology. Van Mastricht fires off theological gold on every page, especially addressing the theoretical and practical nature of theology throughout. Although this book at times can be dense. Van Mastricht can list so many scriptures, Latin phrases, Greek and Hebrew words in one paragraph that you may have to read it twice. But, it's worth the second read.
Hats off to the Dutch Translation Society, they did a phenomenal job.
Hats off to the Dutch Translation Society, they did a phenomenal job.
April 6, 2021
Wonderful. It was refreshing to read his defense of the authenticity of the NT against the Jews, and his smashing polemics against Islam and the Qur’an. Though the bio, the funeral oration, and section on preaching was perhaps worth the price of the book.
December 20, 2022
I know that this book is historically significant and I know that Jonathan Edwards loved this book more than any systematic theology and I know that there are more than one volume and to judge the whole by this one volume is not quite fair….
But I didn’t enjoy reading this book. The author is anti-independency (non-state churches whom he calls “schismatics”), and despite being advertised as both theoretical and practical it is extremely weighted on the theoretical side.
If this book had been written in the 19th century I think it would’ve been completely different. Very much of what is passed off as orthodoxy in this author’s mind are things that reformed men only 100 years later would completely disagree with. It is heavy on his perspective which isn’t necessarily bad except when it is portrayed as the only acceptable method and mode for Christians to live and think.
I respect the author, he lived through hard times, He defended the truth in his day and age. Whether this work is still applicable to the 21st-century, though, I think is an open question. If you buy this book you will get deep thinking, but it is colored by closed-mindedness - not speaking of the essentials but in the adiaphora - the non essentials.
Pass on this expensive series.
But I didn’t enjoy reading this book. The author is anti-independency (non-state churches whom he calls “schismatics”), and despite being advertised as both theoretical and practical it is extremely weighted on the theoretical side.
If this book had been written in the 19th century I think it would’ve been completely different. Very much of what is passed off as orthodoxy in this author’s mind are things that reformed men only 100 years later would completely disagree with. It is heavy on his perspective which isn’t necessarily bad except when it is portrayed as the only acceptable method and mode for Christians to live and think.
I respect the author, he lived through hard times, He defended the truth in his day and age. Whether this work is still applicable to the 21st-century, though, I think is an open question. If you buy this book you will get deep thinking, but it is colored by closed-mindedness - not speaking of the essentials but in the adiaphora - the non essentials.
Pass on this expensive series.
April 11, 2024
Fantastic content. As the title suggests it is both highly theological and highly practical. In some ways it feels like reading a Puritan because he is so thorough in applying the truth, but it is also wonderfully readable (which not all the Puritans are known for).
The editing/formatting of this volume could have been much better though. The front matter is far too long (in includes both a biography of Mastricht and a funeral sermon for him which together are about 65 pages) and then the actual book opens with a treatise on preaching (which is good, but by this time we are over 100 pages into the book and haven't gotten to the beginning of his theology yet!). In addition, even a glance at the table of contents indicates how confusing the outline of the work can be. Perhaps this is all Mastrucht's fault, but it seems like it should have been possible to make the sections/divisions clearer.
All told, this is an excellent book. 5 stars for content, 3 for editing/formatting.
The editing/formatting of this volume could have been much better though. The front matter is far too long (in includes both a biography of Mastricht and a funeral sermon for him which together are about 65 pages) and then the actual book opens with a treatise on preaching (which is good, but by this time we are over 100 pages into the book and haven't gotten to the beginning of his theology yet!). In addition, even a glance at the table of contents indicates how confusing the outline of the work can be. Perhaps this is all Mastrucht's fault, but it seems like it should have been possible to make the sections/divisions clearer.
All told, this is an excellent book. 5 stars for content, 3 for editing/formatting.
October 20, 2023
First, a word on the translation: this is probably the most readable Latin-English translation of theological Latin that I have ever read. I don't know whether the translator, Todd Rester, or Mastricht himself is more to credit for that, but it's a gift to the English reader! This is not at all an inaccessible work.
And the treatment of prolegomena was quite interesting. Like any historical work, sections dealing with controversies are sometimes quite dated (who are these opponents, and do they even exist anymore?). But there is great value in simply observing how a faithful theologian from a previous generation handled and ordered God's Word. All told, a useful exercise and I am looking forward to Vol 2 next!
And the treatment of prolegomena was quite interesting. Like any historical work, sections dealing with controversies are sometimes quite dated (who are these opponents, and do they even exist anymore?). But there is great value in simply observing how a faithful theologian from a previous generation handled and ordered God's Word. All told, a useful exercise and I am looking forward to Vol 2 next!
August 13, 2025
I really liked this book. I initially thought it would be harder to read given its nature as a dogmatic work, but Van Mastricht drew out so many edifying insights. I loved how he defined theology: living for God through Christ. Theology is not merely theoretical, but practical — the truth should effect in us a living unto God, since it is the knowledge of the truth (in the full-orbed sense) that leads to godliness (Titus 1:1).
I appreciated Van Mastricht’s overall approach to theology (exegetical, dogmatic, elenctic, and practical). His interaction particularly with Roman Catholics and their subtle objections against the authority, sufficiency, clarity, and necessity of Scripture.
Looking forward to reading the other volumes!
I appreciated Van Mastricht’s overall approach to theology (exegetical, dogmatic, elenctic, and practical). His interaction particularly with Roman Catholics and their subtle objections against the authority, sufficiency, clarity, and necessity of Scripture.
Looking forward to reading the other volumes!
March 15, 2022
Petrus van Mastricht's Theoretica Pratica Theologiae, is reflective of not only the Reformed Orthodox's presuppositions paradigmatically laid in Junius's De Theologiae Vera but also of Mastricht's Nadere Reformatie convictions. Mastricht's ordo docendi and traditional scholastic distinctions is in continuity with the Earlier Reformed Orthodox treatments on the Prolegomena such as Polanus, Polyander, and Junius. Mastricht is influenced heavily by Ames's particular Scotist leaning on the definition and nature of Sacred Theology. Overall, Mastricht Prolegomena serves its purpose as laying out the necessary presuppositions, formulations, and distinctions for Reformed Orthodox Body of Doctrine.
June 24, 2019
Van Mastricht's approach to the prolegomena is very practical and bears far fewer marks of the influence of Junius than the systematics of his more scholastic counterparts. Going by citations, it seems his primary theological influences are Perkins, Ames, and Hoornbeeck, but he cites a wide variety of authors and is very conversant with the fathers. His style is warm and pious and I look forward to the next volume.
June 11, 2024
Van Mastricht was by all know accounts, Jonathan Edwards favorite theologian. His works had previously been unavailable in English until recently translated in the last few years. This was the first of 4 volumes of his magnum opus published by RHB. His writing style is kind of hard to follow but I enjoyed this as an introduction to his works, specifically on the doctrine of scripture and plan on getting through the other 3 volumes as the years go by.
May 28, 2024
Absolutely excellent. The introduction is a big long but once you get into the content by Mastricht himself it is excellent. He takes every doctrine and ends with how it applies to everyday life. I greatly enjoyed his fourfold approach and will commence reading of volume two in the coming days. Highly recommended.
September 16, 2025
Great book, more of an intro to the rest of the authors works and how they are to be read. The author also organizes things in a way that runs through exegesis, dogma, elenctic, and then practical. This work focuses on the important truth that all theology must be with accompanied by practical application - all rooted scripturally. Great work, pretty sure it only gets better from this volume on!
January 3, 2024
Four volumes in, and this is my favorite systematic.
A very short Prolegomena compared to later dogmatic works (e.g. Bavinck), but Mastricht was one of the first to begin interacting with the rising enlightenment epistemology that was eroding the very foundation of knowledge's relationship to God.
A very short Prolegomena compared to later dogmatic works (e.g. Bavinck), but Mastricht was one of the first to begin interacting with the rising enlightenment epistemology that was eroding the very foundation of knowledge's relationship to God.
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