Encyclopedia of sacred theology - pagina 659

THEOLOGY

Chap. IV]

IN ITS

PARTS

635

Independent formulation of faith is nothing but the criticism of an individual mind, which cuts itself loose from the communion of saints, takes its stand proudly over against the power of history, and cherishes faith in its own leading by the Holy Ghost but iiot in the guidance of the Holy Ghost in the Church of Christ.

As

a protest against this the

name

of

Doo-matological group demands that Dogma, as a result of history, shall be taken as one's starting-point,

and that

in

its

and in each of its subdivisions this Dogma shall be examined critically and ever again be tested by the Holy Scripture, in order that in this way at the same time its further development may be promoted. central interpretation

And

finally,

with reference to the order of succession,

opinion can scarcely vary as to which group ought to beOf themselves the gin and which group close the series. Bibliological departments take the precedence, because the

Holy Scripture is the very principium of theology. And in the same way it is but natural for the official departments to come last, since they assume the completion of the DogmatoBut a difference of opinion may arise logical departments. as to the question,

ought

whether the Ecclesiological departments

to follow or to precede the Dogmatological.

Planck,

and Harless put Systematic Theology first, and Historic Theology after it; but without doubt Hagenbach owes the great success of his encyclopedic manual largely to his accuracy of judgment in assigning the first place to the Raebiger likewise took the same historical departments. is no question for doubt but that also it us and to course, group to be followed Bibliological the logical order demands immediately, not by the Dogmatological, but by the EcclesioOur division admits of no other. Dogma has logical group. no existence at first, but it originates only by degrees, and it If thus is unthinkable without the Church that formulates it. we would avoid the mistake of formulating our dogmatics unhistorically directly from the Scripture, but rather seek to derive it from the Scripture at the hand of the Church,, then the Church as a middle-link between Bible and Dogma To which, of course, it must be is absolutely indispensable.

Stiiudlin,

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