87. The Hypostatical Relation and Subordination of the Son, 88. The Consubstantiality of the Son with the Father-Sabellius and 102. Progress of the Controversy-Theopaschites, 103. Various Modifications of the Monophysite Doctrine-Aphtharto- 107. On the Doctrine of Sin in general, 108. Consequences of the First Sin, and Freedom of the Will (according INTRODUCTION. Comp. Hagenbach, Encyklopädie, 7te Aufl. s. 253 ff. Th. Kliefoth, Einleitung in die Dogmengeschichte, Parchim 1839. F. Dörtenbach, Die Methode der Dogmengesch. in the Studien und Kritiken, 1842. Kling, in Herzog's Encyklopädie, under Dogmengeschichte. Baur, Vorlesungen über die Dogmeng. 1865. [Baur, Lehrbuch der christ. Dogmeng. 1867. Nitzsch, Grundriss der chr. Dogmeng. Einleit. 1870. Shedd, Hist. of Christ. Doctrine, Introd. 1872. Baur's works distinguished thus in reff. Vorles. has vol. in Rom. numerals. Lehrb. has only the page.] § 1. Definition. THE History of Doctrines is that branch of theological science which exhibits the gradual development and definite shaping of the substance of the Christian faith into doctrinal statements1 (definitions, dogmas) (1). It also sets forth the different forms which this system of doctrines has assumed in the course of history; the changes it has undergone as influenced by the culture of different periods; and it likewise illustrates the religious significance which it has always maintained, as the imperishable kernel in the midst of all these transformations (2). (1) On the meaning of the word dóypa (statutum, decretum, præceptum, placitum), see Suicer, Thesaurus, sub voce. Münscher, Lehrbuch der christlichen Dogmengeschichte, edit. by von Cölln, s. 1. Baumgarten-Crusius, Lehrbuch der christlichen Dogmengesch. s. 1. Augusti, Dogmengeschichte, § 1. Klee, = 1 [Lehrgehalt = didactic contents, into Lehrbegriff doctrinal notions or system.] HAGENB. HIST. DOCT. 1. A Dogmengeschichte, Prolegomena. Nitzsch, System der christlichen Lehre, 6th ed. s. 52, 7th ed. s. 254 ff. Hagenbach, Encykl., 4th ed. s. 240 ff. J. P. Lange, Dogmatik, s. 2. Gieseler and Neander, Dogmengesch. s. 1 ff. The word Soyua δόγμα signifies, in the first place: decree, edict, statute. Comp. (Sept. vers.) Dan. ii. 13, vi. 8; Esth. iii. 9; 2 Macc. x. 2; and in the New Testament, Luke ii. 1; Acts xvii. 7 (where it has a political sense only); Acts xvi. 4 (used in a theological sense, denoting the apostolical rule for the Gentile Christians); Eph. ii. 15; Col. ii. 14 (in these passages it has a theological sense, not referring to Christian belief and Christian doctrine, but to the Old Testament Jewish ordinances; comp. Winer, Grammatik des Neutestamentlichen Sprachidioms, 5th ed. s. 250, 6th ed. s. 196 [7th ed. translated by Moulton, 1877, p. 275], and Neander, 1c.). Its use in the sense of substance of the Christian faith cannot be established with certainty from any passage in the N. T.; the words employed to express this idea are: εὐαγγέλιον, κήρυγμα, λόγος τοῦ θεοῦ, etc. In the writings of the Stoics, Sóyua (decretum, placitum) signifies: theoretical principle. Marcus Aurelius eis eavт. 2, 3: Taûτá Ταῦτά σοι ἀρκέτω, ἀεὶ δόγματα ἔστω. Cic. Quaest. Acad. iv. 9: Sapientia neque de se ipsa dubitare debet, neque de suis decretis quæ philosophi vocant δόγματα. Seneca, Ep. 95, distinguishes decrees (dóyuara) from precepts. The former alone are regarded by him as the root and first cause (decretum) of philosophy. Decreta sunt quæ muniant, quæ securitatem nostram tranquillitatemque tueantur, quæ totam vitam totamque rerum naturam contineant. With this signification is connected the usage of the teachers of the Church, who first in the sphere of Christianity employed the word δόγμα (also with the predicate τὸ θεῖον) to designate the whole substance of doctrine. Compare the passages from Ignatius (Ep. ad Magn. c. 13), Clement of Alex. (Paed. I. 1, Strom. viii. p. 924, ed. of Potter), Origen, Chrysostom, Theodoret, etc., in Suicer, Thesaurus, sub voce. These teachers also sometimes called the opinions of heretics Soyuara, with the epithet μvoapá, or others of similar import, but more frequently doğaι, vonμaтa; comp. Klee, l.c. Cyril of Jerusalem (Cat. 4, 2) already makes a distinction between the dogmatic and the moral, and understands by doyua that which relates to faith |