History of Dogma, Volume 1 | Page 7

which has found in the Vatican decrees its provisional settlement. This Roman Catholic dogma, as it was formulated at Trent, was moulded in express opposition to the Theses of the Reformers. But these Theses themselves represent a peculiar conception of Christianity, which has its root in the theology of Paul and Augustine, and includes either explicitly or implicitly a revision of the whole ecclesiastical tradition, and therefore of dogma also. The History of Dogma in this last stage, therefore, has a twofold task. It has, on the one hand, to present the Romish dogma as a product of the ecclesiastical development of the middle ages under the influence of the Reformation faith which was to be rejected, and on the other hand, to portray the conservative new formation which we have in original Protestantism, and determine its relation to dogma. A closer examination, however, shews that in none of the great confessions does religion live in dogma, as of old. Dogma everywhere has fallen into the background; in the Eastern Church it has given place to ritual, in the Roman Church to ecclesiastical instructions, in the Protestant Churches, so far as they are mindful of their origin, to the Gospel. At the same time, however, the paradoxical fact is unmistakable that dogma as such is nowhere at this moment so powerful as in the Protestant Churches, though by their history they are furthest removed from it. Here, however, it comes into consideration as an object of immediate religious interest, which, strictly speaking, in the Catholic Church is not the case.[4] The Council of Trent was simply wrung from the Romish Church, and she has made the dogmas of that council in a certain sense innocuous by the Vatican decrees.[5] In this sense, it may be said that the period of development of dogma is altogether closed, and that therefore our discipline requires a statement such as belongs to a series of historical phenomena that has been completed.
3. The church has recognised her faith, that is religion itself, in her dogmas. Accordingly, one very important business of the History of Dogma is to exhibit the unity that exists in the dogmas of a definite period, and to shew how the several dogmas are connected with one another and what leading ideas they express. But, as a matter of course, this undertaking has its limits in the degree of unanimity which actually existed in the dogmas of the particular period. It may be shewn without much difficulty, that a strict though by no means absolute unanimity is expressed only in the dogmas of the Greek Church. The peculiar character of the western post-Augustinian ecclesiastical conception of Christianity, no longer finds a clear expression in dogma, and still less is this the case with the conception of the Reformers. The reason of this is that Augustine, as well as Luther, disclosed a new conception of Christianity, but at the same time appropriated the old dogmas.[6] But neither Baur's nor Kliefoth's method of writing the history of dogma has done justice to this fact. Not Baur's, because, notwithstanding the division into six periods, it sees a uniform process in the development of dogma, a process which begins with the origin of Christianity and has run its course, as is alleged, in a strictly logical way. Not Kliefoth's, because, in the dogmas of the Catholic Church which the East has never got beyond, it only ascertains the establishment of one portion of the Christian faith, to which the parts still wanting have been successively added in later times.[7] In contrast with this, we may refer to the fact that we can clearly distinguish three styles of building in the history of dogma, but only three; the style of Origen, that of Augustine, and that of the Reformers. But the dogma of the post-Augustinian Church, as well as that of Luther, does not in any way represent itself as a new building, not even as the mere extension of an old building, but as a complicated rebuilding, and by no means in harmony with former styles, because neither Augustine nor Luther ever dreamed of building independently.[8] This perception leads us to the most peculiar phenomenon which meets the historian of dogma, and which must determine his method.
Dogmas arise, develop themselves and are made serviceable to new aims; this in all cases takes place through Theology. But Theology is dependent on innumerable factors, above all, on the spirit of the time; for it lies in the nature of theology that it desires to make its object intelligible. Dogmas are the product of theology, not inversely; of a theology of course which, as a rule, was in correspondence with the faith of the time. The critical view of history teaches this: first we have the Apologists and Origen,