Theology is called sacred over against profane science, and is a practical habit aiming at faith and eternal life

Why is it called sacred? Because as something set apart it is distinguished from the profane — whether from natural theology, which is known under the light of right reason and is a part of true philosophy, or from the superstitious, which is born from the blindness and hallucination of human reason and is a part of falsely so-called knowledge and empty deceit (1 Timothy 6:20; Colossians 2:8).

Is it a practical habit of the intellect? That it is a habit of the intellect no one will easily deny who at least acknowledges it as a doctrine or discipline. But whether it is a practical habit, the opinions of theologians differ, both of the older and of the more recent. And it is worst of all that the papal schools dispute this ineptly and less theologically — though not without sharpness and subtleties — presupposing philosophical disputations and afterward laboring over the accommodation of theology, while they do not have Scripture as companion.

Among the more recent, most follow a middle opinion, some the first, but the chief and leading men seem to embrace the last, by the argument of the analytic order in which they treat theology — as Melanchthon, Luther, Calvin, Bullinger, Ursinus, Keckermann, and lately William Ames the Englishman, professor at Franeker, Dr. Constantijn L'Empereur, professor at Leiden, and others. To this last opinion we cast our vote in this way: first we explain the terms, then we confirm it by reasons. The terms are (1) theology, (2) practical habit, (3) practice. By theology here we do not understand that which is God's own, as is plain from question 1, but that which is prescribed to us concerning the kingdom of God. And a practical habit is so called denominatively, as the intellect itself is, because of its extension to practice.

So we prove it. First, by clear testimonies of Scripture that express the final end both of the Gospel (concerning the doctrine of the law there is no doubt that it is practical) and of the system in which the doctrine of the Gospel is handed down summarily and methodically arranged: (John 20:31; Romans 15:4; 2 Timothy 3:16-17; Ecclesiastes 12:13; 1 Timothy 1:5; 1 Corinthians 8:1-3; 1 Corinthians 13:2; James 1:22-25; Revelation 22:14).

Second, from the first intention and the internal end, which in reality are the same. That discipline whose first intention and last internal end is practical is a practical habit. But the first intention and last internal end of sacred theology is practical. Therefore sacred theology is a practical habit. The major is plain. The minor is proved first from the first reason, because from the testimonies recited it is clear that theology aims at faith, which is effective through love (Galatians 5:6) and produces the fruit of good works that conform to the divine law in the worship of God and the love of neighbor.

Next, that theology also aims at and regards the generation and confirmation of faith, and the amendment of life as the fruit of faith, is proved from the last external end — namely eternal life — to which we can come only through faith as the apprehending means. That act by which alone a person is led to eternal life is first intended by theology. But faith is that act by which alone a person is led to eternal life, as will be proved below in its place. Therefore faith is first intended by theology.