[Examen Theologicvm: Brevi Et Perspicva Methodo Conscriptvm; Svperiori Editioni Accesserunt duo Lemmata: prius de Lectione, posterius de Interpretatione sacrae Scripturae: huic etiam postremae editioni accessit breue Opusculum de formandis studiis, eodem authore; (Morgiis, 1584)]

Benedictus Aretius, born circa 1522 in Bätterkinden, within the canton of Bern, was a distinguished Swiss theologian, reformer, and natural philosopher. Originally bearing the surname Marti, he adopted the Hellenized name “Aretius” to reflect his scholarly pursuits. His early education in Latin schools paved the way for advanced studies in theology, astronomy, mathematics, and botany at the universities of Bern, Strasbourg, & Marburg. In Marburg, he served as a professor of logic and dialectics. In 1548, Aretius returned to Bern as a schoolteacher, ascending to the position of rector by 1549. By 1553, he was appointed professor of Greek and Hebrew at the High School in Bern, and in 1563, he succeeded Wolfgang Musculus as professor of theology. His tenure was marked by a steadfast commitment to Reformed orthodoxy and the promotion of ecclesiastical unity. Notably, in 1566, he authored a defense justifying the execution of the antitrinitarian Valentin Gentilis, upholding the traditional doctrine of the Trinity. Aretius's scholarly contributions were extensive. His “Theologiae Problemata” (1573) offered a systematic exploration of Christian doctrines, while his “Examen Theologicum” (1557) underwent multiple editions, reflecting its widespread influence. He produced commentaries on the New Testament (1580), the Pentateuch (1602), and the Psalms (1618), as well as a commentary on Pindar (1587). His interest in natural philosophy led to the “Stocc-Hornii et Nessi Descriptio” (1561), detailing the flora of the Stockhorn and Niesen mountains. Additionally, he authored a Hebrew instructional text for schools (Basel, 1561). Benedictus Aretius passed away on March 22, 1574, in Bern, likely due to the plague. His legacy endures through his theological works and contributions to natural science, exemplifying the integration of faith and reason characteristic of Reformed scholasticism.

Benedictus Aretius, born circa 1522 in Bätterkinden, within the canton of Bern, was a distinguished Swiss theologian, reformer, and natural philosopher. Originally bearing the surname Marti, he adopted the Hellenized name “Aretius” to reflect his scholarly pursuits. His early education in Latin schools paved the way for advanced studies in theology, astronomy, mathematics, and botany at the universities of Bern, Strasbourg, & Marburg. In Marburg, he served as a professor of logic and dialectics. In 1548, Aretius returned to Bern as a schoolteacher, ascending to the position of rector by 1549. By 1553, he was appointed professor of Greek and Hebrew at the High School in Bern, and in 1563, he succeeded Wolfgang Musculus as professor of theology. His tenure was marked by a steadfast commitment to Reformed orthodoxy and the promotion of ecclesiastical unity. Notably, in 1566, he authored a defense justifying the execution of the antitrinitarian Valentin Gentilis, upholding the traditional doctrine of the Trinity. Aretius's scholarly contributions were extensive. His “Theologiae Problemata” (1573) offered a systematic exploration of Christian doctrines, while his “Examen Theologicum” (1557) underwent multiple editions, reflecting its widespread influence. He produced commentaries on the New Testament (1580), the Pentateuch (1602), and the Psalms (1618), as well as a commentary on Pindar (1587). His interest in natural philosophy led to the “Stocc-Hornii et Nessi Descriptio” (1561), detailing the flora of the Stockhorn and Niesen mountains. Additionally, he authored a Hebrew instructional text for schools (Basel, 1561). Benedictus Aretius passed away on March 22, 1574, in Bern, likely due to the plague. His legacy endures through his theological works and contributions to natural science, exemplifying the integration of faith and reason characteristic of Reformed scholasticism.

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Fourth Locus: On the Church

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What is the Church?

It is the assembly of the faithful who hear the doctrine of Christ their shepherd and use his sacraments, according to the Apostles’ Creed: I believe in the holy and catholic Church, which is the communion of saints.

How is the Church Divided?

Into universal and particular. The universal is called catholic, because it was gathered especially from the Jews before Christ was born, but from the Gentiles after his incarnation. Then, because it is diffused everywhere among the nations, according to the commandment of Christ, “Go ye into all the world,” Mark 16. Furthermore, because it is gathered in these lands until the end of the world. For the doctrine of Christ shall endure, the defense also of that assembly, and the gifts of the Holy Spirit until the consummation of the age, Matthew 28:20, “Lo, I am with you alway, even unto the end of the world.” And John 14:18, “I will not leave you comfortless,” etc.

The particular Church is called the assembly of a certain place and time, which professeth true doctrine and sacraments. Such was the Church of Corinth, Ephesus, Rome in the time of the Apostle Paul.

Give Another Division of the Former Member

The universal is either perfect or imperfect.

Are There Then Evil Ones Admitted into This Church of Christ?

Insofar as the militant Church is called the body of Christ, it hath no evil ones joined, for evil ones are members of Satan. But insofar as they cannot always be discerned, and the Church is called the congregation externally professing the doctrine of Christ, to that extent hypocrites mingle themselves: nor do they break forth into open apostasy. Thus Christ teacheth that the assembly is mixed of good and evil, by that parable of the net cast into the sea, in which good and corrupt fish are drawn together with filth, Matthew 13. Likewise of the field sown with wheat but sprinkled with tares, Matthew 13. And 1 John 2:19 treateth of the evil and hypocrites in the Church: “They went out from us, but they were not of us.” Therefore the evil are not even in the external Church.

They are indeed in the Church, but they are not of the Church, that is, they are members of the Church, which is called the body of Christ. The reason is, because they are members of Satan: whereby the Church of Christ is distinguished from the evil.

Where is the Church?

  1. The perfect is in the heavens with Christ: but the militant in these lands ought not to be bound to a certain place, according to the saying of Christ, John 4:21, “The true worshippers shall worship neither in this mountain, nor yet at Jerusalem: but in spirit and in truth.”
  2. Then, it could not be catholic, if it were bound to one place, as the Donatists to Africa. For it is called catholic, because it is gathered from all places and nations. Furthermore, Christ commanded to teach everywhere in the earth: therefore everywhere it hath its members, and for this cause the Church of Christ is dispersed throughout the whole world.