4 edition of History of Dogma- Volume 2 (Large Print Edition) found in the catalog.
October 19, 2007 by BiblioBazaar .
Written in English
|The Physical Object|
|Number of Pages||458|
The transformation of the Christian faith into dogma is indeed no accident, but has its reason in the spiritual character of the Christian religion, which at all times will feel the need of a scientific apologetic. In this work the Hegelian view of history, not without being influenced by Schleiermacher, is so represented as to legitimise a return to the theology of the Fathers. The theoretical as well as the practical doctrines which embraced the peculiar conception of the world and the ethics of the school, together with their rationale, were described in these schools as dogmas. This stage on which the Christian religion has also entered we have in no way as yet transcended, though science has raised itself above it. The lectures provided a backdrop for the degrees by giving lessons in comparative religion, history and philosophy".
The Logos had indeed been already called the Son of G. According to the ideas of the Apologists, however, we have hardly a right to put that question; for, since the value of the historical consists in its having been predicted, its content is of no importance. According to Chris Hodapp, "whole passages of Levi's book made into Pike's". Yet it must always keep in view the peculiar claim of dogma to be a criterion and not a product of theology. Explanation as to the Conception and Task of the History of Dogma.
My chief purpose was to show how matters arose and were in their concrete manifestation. It follows from this that the history of the Christian religion embraces a very complicated relation of ecclesiastical dogma and theology, and that the ecclesiastical conception of the significance of theology cannot at all do justice to this significance. The diversity of Christian ideas, or of ideas closely related to Christianity, was very great in the first centuries. The only distinction is that, according to them, the next following stage always cancels the preceding, while according to Kliefoth, who, moreover, has no desire to give effect to mere traditionalism, the new knowledge is added to the old. A series of manuals followed the work of Muenscher, but did not materially advance the study.
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Rationalism has been reproached with "throwing out the child with the bath," but this is really worse, for here the child is thrown out while the bath is retained.
Meier, stand out prominently among them. Political relationships, at no point decisive by themselves, yet everywhere required, as well as western influences, careful attention. Though Luther himself all his life measured his personal Christian standing by an entirely different standard than subjection to a law of faith; yet, however presumptuous the words may sound, we might say that in the complicated struggle that was forced on him, he did not always clearly understand his own faith.
But it was only after severe conflicts that these answers were able to establish themselves in the Church as dogmas. No single step should be overlooked in the description, and, in particular, the period between the fourth and fifth Councils is not less important than any other.
There can be no doubt that these two elements are also demonstrable in Christian dogma, and therefore we must reject all definitions of the history of dogma which do not take them into account.
A series of manuals followed the work of Muenscher, but did not materially advance the study. I can only reply that after repeated consideration and experiment I continue to be satisfied with my selection.
The incompleteness of its ethical view, the splitting up of its general conceptions into a series of particular dogmas, the tendency to express its beliefs as a hard and fast whole; are defects which soon made Protestantism appear to disadvantage in comparison with the wealth of Mediaeval theology and asceticism Ernesti in his programme of the year It is a gigantic unfinished introduction, of which the plan was, first to state the general principles of the author's method and the general laws that govern the course of human progress—and secondly, to exemplify these principles and laws through the histories of certain nations characterized by prominent and peculiar features—Spain and Scotland, the United States and Germany.
THE first half of the second part of the History of Dogma is here given apart and as the second volume, because it is complete in itself, and I shall be prevented from completing the work at once by other tasks.
Finally, as to Protestantism, it has been briefly explained above why the changes in Protestant systems of doctrine are not to be taken up into the history of dogma.
No doubt the words [Greek: exereugesthai, proballesthai, proerchesthai, propedan] and the like express the physical process more exactly in the sense of the Apologists. It is only in the second place that there fall to be considered how far the general conditions produced also certain changes in dogma, then how far an individual piety developed itself, how from this piety the need for individual certainty of salvation arose, and how this need gathered itself into a mighty force.
This view of dogma cannot be shaken by the fact that particular historical facts, miraculous or not miraculous are described as dogmas; for here they are regarded as such, only in so far as they have got the value of doctrines which have been inserted in the complete structure of doctrines and are, on the other hand, members of a chain of proofs, viz.
Polytheism is traced to the demons; they are accounted the authors of the fables about the G. Faith does not justify, but is merely a presupposition of the justification which is effected through repentance, change of mind, and sinless life.
The most difficult part of the history of dogma is the beginning, not only because it contains the germs of all later developments, and therefore an error in observation here endangers the correctness of the whole following account, but also because the selection of the most important material from the history of primitive Christianity and biblical theology is a hard problem.
The speculative pragmatism, which, in the Hegelian School, was put against the "lower pragmatism," and was rigorously carried out with the view of exhibiting the unity of history, not only neutralised the historical material, in so far as its concrete definiteness was opposed, as phenomenon, to the essence of the matter, but also curtailed it in a suspicious way, as may be seen, for example, in the works of Baur.History of Christian Dogma is a translation of Ferdinand Christian Baur's Lehrbuch der christlichen Dogmengeschichte, second edition, The Lehrbuch, which Baur himself prepared, summarizes in pages his lectures on the history of Christian dogma, published post-humously in four volumes.
Mar 09, · Book digitized by Google from the library of the University of Michigan and uploaded to the Internet Archive by user atlasbowling.com: 2. History of the History of Dogma. The history of dogma as a historical and critical discipline had its origin in the last century through the works of Mosheim, C.
W. F. Walch, Ernesti, Lessing and Semler. Lange gave to the world in the first attempt at a history of dogma as a special branch of theological study. Free 2-day shipping on qualified orders over $ Buy History of Dogma, Volume 6 at atlasbowling.comnd: Alexander Balmain Bruce. Read this book on Questia.
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