![Johann Heinrich Alting (1583–1644) was a prominent German Reformed theologian and historian associated with the Herborn Academy, known for his orthodox Calvinist stance and participation in the Synod of Dort (1618–1619), where he opposed Remonstrant theology 1. Educated at Groningen and Herborn, he later became a professor of dogmatics at Heidelberg and director of the Collegium Sapientiae, fleeing to Holland during the Thirty Years' War before settling at the University of Groningen in 1627 1. His theological works, such as Scripta Theologica Heidelbergensia (1662) and Exegesis Augustanae Confessionis (1647), systematized Reformed doctrines, while his Historia de Ecclesiis Palatinis (1644) became a foundational—though partially disputed—source on the Palatinate Reformation 1. The referenced title, [Locorum Theologicorum Pars Prior], likely pertains to his methodical compilation of theological "commonplaces" (loci theologici), a genre central to Reformed scholasticism, reflecting his efforts to codify Protestant orthodoxy amidst post-Reformation debates. Despite later critiques of his historical claims (e.g., incorrectly attributing the Heidelberg Catechism to dual authorship), Alting’s scholarship bridged theological rigor and ecclesiastical historiography, cementing his legacy in early modern Reformed thought 1.](attachment:141cc11b-58ba-42ed-8bcf-c4d65f20e2e5:image.png)
From his ‘LOCORUM THEOLOGICORUM PARS PRIOR’
Johann Heinrich Alting (1583–1644) was a prominent German Reformed theologian and historian associated with the Herborn Academy, known for his orthodox Calvinist stance and participation in the Synod of Dort (1618–1619), where he opposed Remonstrant theology 1. Educated at Groningen and Herborn, he later became a professor of dogmatics at Heidelberg and director of the Collegium Sapientiae, fleeing to Holland during the Thirty Years' War before settling at the University of Groningen in 1627 1. His theological works, such as Scripta Theologica Heidelbergensia (1662) and Exegesis Augustanae Confessionis (1647), systematized Reformed doctrines, while his Historia de Ecclesiis Palatinis (1644) became a foundational—though partially disputed—source on the Palatinate Reformation 1. The referenced title, [Locorum Theologicorum Pars Prior], likely pertains to his methodical compilation of theological "commonplaces" (loci theologici), a genre central to Reformed scholasticism, reflecting his efforts to codify Protestant orthodoxy amidst post-Reformation debates. Despite later critiques of his historical claims (e.g., incorrectly attributing the Heidelberg Catechism to dual authorship), Alting’s scholarship bridged theological rigor and ecclesiastical historiography, cementing his legacy in early modern Reformed thought 1.
Theology, the sacred science, is divided into twain principal parts: the one treateth of God Himself, and the other of His works. This division is not devised by the wit of man, but grounded upon the sure foundation of Holy Scripture, as divers places do testify, such as Acts 24:14-16, Titus 3:8, Galatians 5:6, and 2 Timothy 1:13. These passages proclaim the necessity of comprehending both the nature of God and His mighty deeds. Among sundry divisions of theology, this twainfold partition is most apt for our purpose, being not only agreeable to the Word of God—as Exodus 34:6-7, John 17:3, and Hebrews 11:6 do affirm—but also encompassing all parts of godliness in a manner both sufficient and meet. Verily, all axioms of Scripture may be reduced unto these two heads, and this division accordeth well with the rules of lawful distinction: for it is adequate unto that which it divideth, showing a perfect harmony betwixt the parts and the whole, yet a clear difference betwixt the parts themselves. Whatsoever theology teacheth pertaineth either to God or to His works; and whatsoever is taught of God or His works unto salvation is a precept theological. Thus, no precept concerning God, considered absolutely and in Himself, is a precept of His works, and contrariwise. By the works of God, we understand not those things said to be within Him, such as begetting and being begotten, breathing and being breathed—for these be personal properties or internal acts, accounted works only by a certain misuse of terms, and contained under the first member of this division, not the second—but rather those works which He performeth outwardly toward His creatures, in them, unto them, and through them. These outward works presuppose the decreeing and executing action of God; and they are joined with divers accidents—quantity, place, time, good qualities, motion, and relations—arising either from the nature of the works themselves or from the special ordinance of God. Moreover, sin itself, in certain respects, may be referred unto these works, as hath been afore noted.
Table of Contents:
The first and most noble part of theology is the doctrine of God. For God is the efficient cause of all His works: He is infinite and eternal, whereas His works are finite and temporal. He existeth of Himself without His works, but His works cannot be nor abide without Him. To prove His existence laboriously here is not needful, for this treatise speaketh not unto the heathen, but unto Christians who confess His being. Rather, we shall declare His nature religiously from Scripture, beginning with His name.
The word "God," taken from the Greek Theos (Θεός), is used in divers senses. Properly, it signifieth Him who is God by essence, as affirmed in Isaiah 42:8 and 1 Corinthians 8:6. This usage may be general, without determining a particular person of the Trinity, as in John 4:24, or particular, referring to one person by synecdoche, as in John 3:16 or Acts 20:28. Improperly, it is applied unto them who are not gods by nature, as in 1 Corinthians 8:5 and Galatians 4:8—whether by God’s ordinance, on account of the dignity or excellence of their office, as unto angels (Psalm 8:5), magistrates (Psalm 82:6), or Moses (Exodus 4:16); or by unjust usurpation, as unto the devil, who is called the god of this world (2 Corinthians 4:4) and the prince of the world (John 12:31); or by the erroneous persuasion of men, as unto idols (1 Corinthians 8:4-5). Yet in its first and proper signification, "God" denoteth the one true God, Jehovah, the Almighty, expressed by sundry names in the authentic editions of both Testaments, that certain classes of names may be established.
These many names detract not from the simplicity of God, but greatly aid the weakness of our understanding, whereby we more rightly and fully apprehend the infinite perfection of God under divers forms. Neither are these names to be taken as synonyms, for synonyms signify the same thing in the same manner; but here, the manner of signification varieth according to the conception of our minds. That these names are sometimes drawn from base creatures is no reproach unto God. For all creatures bear some likeness unto Him, insofar as they reflect Him in some virtue; yet they are unlike Him, for they do so imperfectly. That which is of imperfection is removed from God; that which is of perfection is ascribed unto Him, though it be common to creatures—not univocally, nor equivocally, but analogically, by a certain proportion: unto Him formally, in a divine manner; unto creatures by similitude, unto Him first, unto them afterward. Hence we are commanded to be good, merciful, and holy, because God is such (Leviticus 11:44, Matthew 5:48). In the Old Testament, three names are most common: Jehovah (יהוה), Elohim (אלהים), and Adonai (אדני). Jehovah, derived from hawah (הוה) or hayah (היה), signifieth—as the Greek Fathers have not unfitly said—He who was, is, and shall be (Revelation 1:4), from whom all things are (Acts 17:28, Romans 11:36), who is immutable and true in fulfilling His promises (Exodus 6:2). These things being proper unto God alone (Isaiah 42:8), He claimeth this name unto Himself alone (Amos 5:8). The Ark (Exodus 17:7, 15) and Jerusalem (Ezekiel 48:35) are called not Jehovah in the nominative, but Jehovah’s in the genitive or dative, not simply, but with addition. Allied unto Jehovah is Jah (יה), of the same root, frequent in compounds such as Hallelujah (Psalm 148-150), and appearing simply in Psalm 68:4 and Exodus 15:2. Likewise, Ehyeh (אהיה), from the same root (Exodus 3:13-14), denoteth the immutability of His essence and promises, rendered, I will be what I was, that is, I will be in deeds what I was in promises. Elohim, a name of power and strength, hath its singular Eloah (אלוה) more rarely found (Habakkuk 3:3, Job 12:4), but the plural is oft used, not only to signify the greatness of that power which God chiefly showed in creation, but also to intimate the plurality of persons in the Godhead, though not perpetually, for it is taken synecdochically of one person (Genesis 1:26, Hosea 12:4). El(אל), a synonym, signifieth the same as Elohim, whence Aquila rendereth it strong, and our translators the mighty God. Adonai signifieth Lord or Master, spoken of God even in the plural (Malachi 1:6). In the New Testament, two names prevail, answering to the Hebrew: Theos(Θεός) and Kyrios (Κύριος). Theos may come from theo (to run), for God passeth through all things, or from theaomai (to behold), for He seeth all, or from an ancient root meaning to place or to make, as God is He who maketh all things. Kyrios denoteth dominion and authority par excellence, ever taken with the article.
A description of God—for His infinitude admitteth not a strict definition—is set forth as it were in a quasi-genus and quasi-differentia. He hath no true genus, for nothing is above Him; nor a true differentia, for He is most simple. Thus, that which is common unto Him and nobler creatures, by a certain analogy, we establish as a genus; and that which is wholly proper unto Him, as a differentia. The former is that He is called a Spirit. For God is of a spiritual nature, as Christ teacheth, God is a Spirit (John 4:24). Hence it followeth that He is an incorporeal substance, intelligent, volitional, and endowed with power to act; for a spirit hath neither flesh nor bones (Luke 24:39), and liveth most perfectly by an intelligent life. The latter is that He is uncreated and consisting of three persons. Thereby is He distinguished from other spirits: from angels, who are created (Psalm 104:4, Hebrews 1:7); from the souls of men, likewise created (Genesis 2:7, Ecclesiastes 12:7). Moreover, no created spiritual essence, being singular in number and individual, can be common unto three persons; but the uncreated spiritual essence is so (1 John 5:7).
To understand these things fully and distinctly, we shall institute a twofold consideration of God: absolute and relative. The absolute consideration regardeth His essence without respect to relations, that is, all that is common unto the three persons. The relative consideration examineth His essence as modified by certain relations, declaring what is proper and incommunicable unto each person.
The essence of God, called Thuschijah (תושיה) by the Hebrews and ousia (οὐσία) by the Greeks, is that very Deity whereby God is God, distinguished from all other things. This essence is not from another, but from itself; that is, it existeth of itself. For as God is autotheos(self-existent), so His essence is autoousia (self-subsistent). Otherwise, it must needs have been produced by another, contrary to the saying, I am Alpha and Omega, the first and the last (Revelation 1:8). It is absolute, equally common unto the three persons; for whatsoever belongeth unto it is predicated of the three persons commonly and equally, as shall be shown hereafter. Finally, it is one in number and individual, in the most perfect manner of unity, which the Word of God most plainly affirmeth: first, in teaching that Jehovah is one God (Deuteronomy 6:4, Mark 12:29, Romans 3:30, Galatians 3:20, Ephesians 4:6, 1 Timothy 2:5); second, in denying that there be more gods than this one, or that any other can be found (Exodus 20:3, Deuteronomy 4:35, 39; 32:12, 39; Psalm 86:10, Isaiah 37:16, 1 Corinthians 8:6); third, in speaking of God everywhere in the singular number, calling Him Jehovah—a name solely singular, noting His essence.
Though this essence be one and singular, yet unto us, whose understanding is compounded, it is not comprehended save through distinct properties. These the Latins call attributes or names of God, the Greeks idiotētes (ἰδιότητες), idiōmata (ἰδιώματα), or katēgorēmata(κατηγορήματα). Strictly, they signify that which belongeth unto God alone, unto all persons in the divine essence, and evermore. In a broader sense, they include both the proper effects of God and that which followeth His nature, such as religious worship (Isaiah 42:8) and adoration (Matthew 4:10). Concerning those strictly so called, we deliver these rules. First, these properties are distinguished neither from the essence nor among themselves, but only in our conception. Not from the essence, for they are the essence itself, the very Deity. Nor among themselves, for the essence is utterly one and simple; and one property is essentially predicated of another—simplicity, immutability, eternity, and immensity of wisdom, truth, goodness, and power. But in our conception, being finite and unproportioned to an infinite object, they are distinguished by comparison with things created and finite, forming diverse conceptions and definitions of God’s essence and properties; especially since the distinct effects of these properties appear in creatures. Hence, we affirm that they differ by a distinction of reason, not merely imaginary, but eminent or virtual. Second, all God’s properties are infinite, eternal, and suchlike, because such is the essence from which they differ not. Thus, His power is called omnipotence (Genesis 17:1), His goodness eternal goodness (Psalm 103:17), and so the rest; nor is one property to be reduced to another or explained by it. Third, no properties of God are communicable unto creatures (Isaiah 42:8, Matthew 19:17, 1 Timothy 1:17); for neither can all be communicated, lest the essence, which is utterly one, be multiplied, or many infinites and omnipotences arise; nor can some, lest it be divided or distracted from itself. When properties are commonly called communicable and incommunicable, this pertaineth not to the properties themselves, but to their effects. Thus, it is understood that we are called the offspring of God (Acts 17:28) and partakers of the divine nature (2 Peter 1:4), meaning that something like unto God’s properties is found in creatures—manifestly through His work as Creator or Redeemer, as intellect, will, power, wisdom, and goodness; but not simplicity, immutability, or immensity.