Theology. term dating to the mid 14 c., “meaning the science of religion, study of God, and his relationship to humanity.” It comes from the old French, theologie, or “philosophical study of the Christian doctrine; scripture. Also from the Latin, theologia and the Greek theologia, meaning “an account of the gods.” A theologos is “one discoursing on the gods,” from theos a “god.” In this sense, philaletheians are theologoi. The hierophants are the God-taught.
Theo-LOGIA is not the study of a particular national deity, or personal Jehovistic or Mosaic god, as it is conceived to the “monotheists.” Theology cannot be described as merely, the study of God, because the way we have come to understand that idea of God is very limited. There is a such idea, as the Universal unconditioned Deity. Theos is our very essence, and can only be, if itself is that essence of the atom.
Theology in one sense, is the study of the daimonia, the Divine Nous, or MONAS (God as the supreme monad), sacred Sound and Numbers.
The early theologists were theurgists also, and writers.
Theologians must consider the breadth and history of the MYSTERIES.
Today, it merely operates as apologetics for a single religion.
Paul Tillich mentions in Systematic Theology (1951) that:
“Theology moves back and forth between two poles, the eternal truth of its foundations and the temporal situation in which the eternal truth must be received.”
Religion would in one sense, refer to binding back man to the MONAS. SCIENTIA must be in truth, the companion of the secret doctrine. The “‘secret doctrine’ is the general name given to the esoteric teaching of antiquity” (Theosophical Glossary).
“Plato did not invent his philosophy, nor did he write merely as the disciple of Socrates; rather, his works are imbued with the concepts and characteristics of a universally-diffused wisdom-tradition, a primordial gnosis, to which all major religions have given expression. (…)
Just what is the gnosis and
why is it central to Plato’s philosophy?
In every gnostic system, gnosis is virtually synonymous with spiritual enlightenment. Gnosis, however, is not ordinary knowledge, but connotes direct experience of divine reality. As such, it is esoteric or secret to the worldly man because he does not possess “the eyes to see or the ears to hear,” his intuitive faculties are not yet awakened. Nevertheless, this knowledge is accessible to all who earn their way into its sacred precincts. The gnosis is also soteric, that is, “saving” or healing in the sense of bestowing wholeness: it carries the power to transform and reintegrate one’s life. Faith alone cannot save; one must also know and practice the alchemy of redemption.
Knowledge of divinity, of the origin, present condition, and destiny of man, and of the discipline which prepares one for the reception of the gnosis are important themes in Plato’s philosophy. As in other gnostic systems, ascent to the divine realm is a major goal, too: we should strive towards a “likeness to Divinity” (Theaetetus, §176b), for in this way we discover the reality behind outer appearances. However, whereas many gnostics have preached transcendence as the ultimate achievement, Plato clearly emphasizes that gnosis is not an end in itself. Rather, it should be put in service for the common welfare, for creating a just and beneficent polity on earth. Divine wisdom is meant to glorify the whole of cosmos, not just a part (Timaeus, §29e-31a).” (W.T.S. Thakara, The Gnosis according to Plato)