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Dogmatic Theology — Topic 1

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Dogmatic Theology — Topic 1

Characteristics of dogmas; dogmatic truths and dogmatic formulas

Therefore we may define a dogma as a divinely revealed doctrinal truth, defined and communicated by the Church as the indisputable rule of faith, obligatory for all the faithful. Dogma as such has four characteristics:

1. Doctrine or theology – meaning the dogma contains in itself true teaching on God and His oeconomy or creation.[1] The latter concerns dogmatics only to the extent that it relates to God Himself.

2. Divine revelation – meaning the dogma is not the fruit of the rational thought of man, but rather the result of God’s revelation to man. This characteristic is what differentiates dogmatics, and indeed theology in general, from philosophy and other sciences (cf. Gal. 1:11-12). The latter are founded upon observation or experiment; the former upon faith in Divine Revelation through Sacred Scripture and Sacred Tradition.

3. Recognition of the Church – meaning only the Catholic[2] Church as a whole can confer upon one or another Christian truth the status of dogma. Thus, outside the Church there can be no dogma as such.

4. Obligatory confession by the faithful – meaning once accepted by the Church, the dogma is mandatory for the faithful. One may not be a member of the Church without confessing what She has accepted as doctrinal truth.

It must be stated that dogmas themselves must be delineated from dogmatic formulas. Dogmas in themselves are ontological truths , whereas dogmatic formulas are verbal expressions of ontological doctrinal truths. The essence of dogmas themselves are eternally unchanging; however, dogmatic formulas may be, and have been, carefully refined throughout the Church’s history.

[1] This spelling is used to indicate the theological usage of the word οἰκονομία, from which the word “economy” is derived. In theology this word encompasses not only the act of creation, but also God’s unceasing care for creation, particularly in the context of reunifying creation with Himself. Therefore it is often stated in the works of the Holy Fathers that God predetermined before creation in His oeconomia to save man through the incarnation of the Son of God.

[2] The word “catholic” is used here semantically (meaning “universal”), without indicating any relation to the Roman Catholic Church. This characteristic of the Orthodox Church will be dealt with in more detail in Lesson 14: Ecclesiology.

Formal sources of Holy Tradition; theological terminology; historical

periods of Dogmatic Theology

Being that some truths of the faith are expressed in a clear and definite manner in the Scriptures, whereas other truths are ambiguous, so-called “formal sources” of Holy Tradition are necessary to clarify and confirm these truths. These are historical sources and methods of true insight into Christian Revelation. They are:

· Ancient creeds and confessions of faith;

· Ancient rules and cannons (e.g. the Apostolic Canons);

· Definitions and decrees of the Oecumenical Councils and a number of local councils, which have been accepted by the fullness of the Orthodox Catholic Church;

· Liturgical practices of the Church, church art; here are included iconography, music, hymnography, architecture, etc. etc.;

· Acts of the Martyrs and the Lives of the Saints;

· Ancient Church histories (e.g. Ecclesiastical History of Eusebius of Caesarea)

· Works of the Holy Fathers and teachers of the Church;

· Ancient Church practice; i.e. different Rules, Charters, Orders that relate to fasts, aspects of the liturgical cycle, pious customs and traditions etc. etc.

Throughout the course of history, specific terminology had to be developed to express dogmatic truths, as seen even in this short lecture, which was often independent of any Scriptural basis, such as: Trinity (Τριάς, Τριάδος), energy (οὐσία), hypostasis (ὑπόστασις), one-essence (ὁμοούσιος), Theotokos (Θεοτόκος), God-man (θεάνθρωπος), unconfusedly, unchangeably, indivisibly, inseparably (ἀσυγχύτως, ἀτρέπτως, ἀδιαιρέτως, ἁχωρίστως), etc. etc.

Orthodox Dogmatics can be divided into three historical periods:

1. Before the Oecumenical Councils (I-III centuries)

2. The Oecumenical Councils (IV-IX centuries)

3. After the Oecumenical Councils (after X century)

Fullness of the New-testament Revelation; What is Holy Tradition, and why

is it necessary

Having spoken of the “subjective” side of cleansing oneself to be filled with “the light of Tabor,” true knowledge and experience of God, as much as is possible for created man, it is time to move to the “objective” side of Divine Revelation. The fullness of the New Testament revelation, which is confirmed by the unity of experience among the saints, assures us that there will be no new revelations, doctrinal truths or covenants. In this regard, Apostle Paul affirms that, though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accused (Gal. 1:8). Thus the faithful stewardship of this Revelation is of the greatest importance, which is directly connected to Holy Tradition.

Holy Tradition (παράδοσις) is the Church’s basis for preserving and disseminating its teaching, i.e. Divine Revelation. This basis for preserving and disseminating, and the very term “Tradition,” are consecrated by the authority of the Holy Scriptures.

“…stand fast, and hold the traditions which ye have been taight, whether by word, or our epistle.”(2 Thes. 2:15).__

“I praise you, brethren, that ye rememver me in all things, and keep the ordinances, as I delivered them to you.”(1 Cor. 11:2).__

St. Vincent of Lerins (c. 445) asks, “what is Tradition?” and immediately answers, “that which was entrusted to you, not that which was discovered by you; that which you received, not that which you invented.”

This mechanism of passing on that which was received is seen in the very work of our Lord Jesus Christ, who addressing His Father says of Himself, I have given unto them the words which thou gavest me; and they have received them(Jn. 17:8). Apostle Paul echoes this referring to himself: I have received of the Lord that which also I delivered unto you (1 Cor. 11:23). St. Philaret of Moscow states that Holy Tradition is therefore not just the visible and verbal transfer of rules and regulations from one generation to the next, but also the invisible and effectual transmission of grace and sanctity.

Currently the understanding of Holy Tradition in theology is used in the follow ways:

1. As the mechanism which is used to transmit Divinely Revealed Truth in all its forms;

2. As the source of doctrinal teaching; the knowledge contained in the Scriptures and other sources;

3. As the witness of the Orthodox Catholic Church to the Truth entrusted to it;

4. As the life of the Holy Spirit in the Church; as the continuous conscience and memory of the Church from the day of Apostolic Pentecost.

Holy Scripture and Divine Inspiration

The roots of Holy Tradition, as has been seen above, are deeply connected to Holy Scripture. The Scriptures are Divinely Inspired (θεόπνευστον): All scripture is given by inspiration of God(θεόπνευστον), and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works(2 Tim. 3:16-17). The action of Divine Inspiration is described by Apostle Peter: prophecy came not in old time by the will of man: but holy men of God spakeas they were moved by the Holy Ghost (2 Peter 2:21). And again that the Apostles have preached the gospel unto you with the Holy Ghost sent down from heaven(1 Peter 1:12). This Inspiration of the Holy Spirit, which hallows the Scriptures, works in cooperation with the one receiving and transmitting the revelation. The Holy Spirit, while inspiring both the thoughts and words of the scribe, does not suppress his mind or character (personality). This is a harmonious synergy of two powers – Divine and human; not some sort of unwilling possession or psychedelic trance. At the moment of inspiration the Holy Authors were fully conscious and did not lose their natural freedom.

  • Introduction to Dogmatic Theology
    • Origin of the term Dogma
    • Characteristics of dogmas; dogmatic truths and dogmatic formulas
    • Why are dogmatics necessary; heresy; theological opinions
    • The mystery of Theology and knowing God; being a Theologian
    • Fullness of the New-testament Revelation; What is Holy Tradition, and why is it necessary
    • Holy Scripture and Divine Inspiration
    • Formal sources of Holy Tradition; theological terminology; historical periods of Dogmatic Theology

Origin of the term Dogma

The Apostles first used the term "dogma" in regard to orthodox teaching (Pentecost).In early Christian literature there is constant mention of the keeping of “the rule of faith,” the “rule of truth.” The very term “orthodox” (ὀρθοδοξία – correct, right belief or judgment) was widely used even in the epoch before the Ecumenical Councils, then in the terminology of the Ecumenical Councils themselves, and in the Fathers of the Church both of the East and of the West. In order to preserve this “orthodoxy,” doctrinal forms were defined and accepted. In this regard, orthodox dogmatic theology is the systematic exposition of fundamental Christian doctrinal truths (dogmas), which are accepted wholly by the entire Orthodox Church.

The word “dogma” (δόγμα) comes from the Greek word “δοκέω” (to think, suppose, suggest). This term was used in the pre-Christian era. In ancient philosophy it defined an axiom that required no proofs or justification. On such δόγματα (pl. of δόγμα) philosophical systems were constructed. The term dogma was used also to indicate decrees of the highest state authority. This is seen even in the New Testament, where the decree of Caesar Augustus to perform a census is called δόγμα (Lk. 2:1).

The meaning of dogma continues to develop in New Testament, for example the resolutions of the first Apostolic council of Jerusalem in the Acts of the Apostles are called δόγματα (Acts 16:4). The Apostle Paul uses the word dogma to describe the fullness of Christian teaching (Col. 2:14; Eph. 2:15). At this point in the understanding of “dogma” there is no separation between Christian moral teach and doctrine. In the IV century a number of Fathers make this delineation in an attempt to systematize Christian teaching. The result is that the term “dogma” begins to relate only to doctrinal truths regarding faith, not morality.

The mystery of Theology and knowing God; being a Theologian

The three "theologians" of the Orthodox Church: John the Evangelist, Gregory of Nazianzus and Simeon the New Theologian.Much of the mystery or inaccessibility of theology is due to man’s sinfulness and his created nature. This is why Apostle Paul says that we “see darkly” or obscurely (βλέπομεν αἰνίματι – 1 Cor. 13:12; cf. 1 Cor. 13:9-10). Therefore theology often has to use antinomy and paradox, because it is expressing things altogether beyond the natural capacity of the mind and tongue to express. God Himself is the source of theology. Therefore only through cooperation with and experience of God can man articulate anything relating to Him. Theology is not simply an academic discipline that requires a few hours a week, but rather an all-encompassing way of life of cleansing oneself to receive (to acquire in the words of St. Seraphim of Sarov) and be filled with the Grace of the Holy Spirit. As Christ Himself said in the Sermon on the Mount: “blessed are the pure in heart, for they shall see God” (Mt. 5:8).

Genuine theologians are those, as the Holy Fathers say, who accordingly have attained sanctity. In the words of Evagrius of Pontus, “If you are a theologian, then you pray truly; and if you pray truly, then you are a theologian.” The “prerequisites” for true theology are many: prayer, repentance, fasting, self-denial, temperance, inner attention. In a word – asceticism. St. Gregory the Theologian says, “if you desire to become a theologian…keep the commandments…for deeds, as stepping stones, lead to contemplation.” St. Gregory Palama also states that an ascetic is unable to see the light of Tabor, without having first “cleansed himself by following the commandments and having prepared his mind with untainted and noetic prayer.”

Why are dogmatics necessary; heresy; theological opinions

Much of dogmatic theology has developed not to construct willfully a systematic theology, but rather to defend against false doctrine, against heresies. Heresy is the stubborn opposition to the truth and is that blasphemy against the Holy Spirit , which never will be forgiven(Mk. 3:29). This opposition to false doctrine is seen in the New Testament: every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist. The Apostle Paul also speaks about heretics, saying that one should not converse with a “heretic” after the second attempt to correct their delusion (Tit. 3:10-11). Persons that hold to such false doctrines, known as “heterodox” (ἑτερόδοξος) in the Church’s terminology (cf. St. Ignatius of Antioch, Letter to Smyrnaeans; 6.2) are anathematized by the Church (literally – damned or cursed; figuratively – excommunicated). The first canon of the the Quinisext Council (692 A.D.) perfectly summarizes this: “if anyone at all shall not observe and embrace the aforesaid pious decrees (δόγματα), and teach and preach in accordance therewith, but shall attempt to set himself in opposition thereto, let him be anathema, according to the decree already promulgated by the approved holy and blessed Fathers, and let him be cast out and stricken off as an alien from the number of Christians.” These doctrinal errors emerge (a) under the influence of orther religions, (b) under the influence of philosophy, and (c) through the weakness and inclinations of fallen human nature, which seeks the rights and justifications of these weaknesses and inclinations.

Besides immoveable dogmatic truths and condemned heresies, the Church has a great tolerance for what are called “theological opinions” or “views.” These may be expressed in the works of an ecclesiastical author, group of authors or by an ecclesiastical organ, such as a local council. Such views or opinions must meet two criteria: (1) it must be true, i.e. in agreement with Holy Tradition; (2) it must be permissible, i.e. not contradict Holy Tradition. As such, it happens that false theological opinions and views occur even in the works of the Fathers of the Church.

Introduction to Orthodox Dogmatic

Theology

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Read St. Basil’s commentary on the importance and place of unwritten tradition in the Church.

66. Of the beliefs and practices whether generally accepted or publicly enjoined which are preserved in the Church some we possess derived from written teaching; others we have received delivered to us “in a mystery” by the tradition of the apostles; and both of these in relation to true religion have the same force. And these no one will gainsay;—no one, at all events, who is even moderately versed in the institutions of the Church. For were we to attempt to reject such customs as have no written authority, on the ground that the importance they possess is small, we should unintentionally injure the Gospel in its very vitals; or, rather, should make our public definition a mere phrase and nothing more. For instance, to take the first and most general example, who is thence who has taught us in writing to sign with the sign of the cross those who have trusted in the name of our Lord Jesus Christ? What writing has taught us to turn to the East at the prayer? Which of the saints has left us in writing the words of the invocation at the displaying of the bread of the Eucharist and the cup of blessing? For we are not, as is well known, content with what the apostle or the Gospel has recorded, but both in preface and conclusion we add other words as being of great importance to the validity of the ministry, and these we derive from unwritten teaching. Moreover we bless the water of baptism and the oil of the chrism, and besides this the catechumen who is being baptized. On what written authority do we do this? Is not our authority silent and mystical tradition? Nay, by what written word is the anointing of oil itself taught? And whence comes the custom of baptizing thrice? And as to the other customs of baptism from what Scripture do we derive the renunciation of Satan and his angels? Does not this come from that unpublished and secret teaching which our fathers guarded in a silence out of the reach of curious meddling and inquisitive investigation? Well had they learnt the lesson that the awful dignity of the mysteries is best preserved by silence. What the uninitiated are not even allowed to look at was hardly likely to be publicly paraded about in written documents. What was the meaning of the mighty Moses in not making all the parts of the tabernacle open to every one? The profane he stationed without the sacred barriers; the first courts he conceded to the purer; the Levites alone he judged worthy of being servants of the Deity; sacrifices and burnt offerings and the rest of the priestly functions he allotted to the priests; one chosen out of all he admitted to the shrine, and even this one not always but on only one day in the year, and of this one day a time was fixed for his entry so that he might gaze on the Holy of Holies amazed at the strangeness and novelty of the sight. Moses was wise enough to know that contempt stretches to the trite and to the obvious, while a keen interest is naturally associated with the unusual and the unfamiliar. In the same manner the Apostles and Fathers who laid down laws for the Church from the beginning thus guarded the awful dignity of the mysteries in secrecy and silence, for what is bruited abroad random among the common folk is no mystery at all. This is the reason for our tradition of unwritten precepts and practices, that the knowledge of our dogmas may not become neglected and contemned by the multitude through familiarity. “Dogma” and “Kerugma” are two distinct things; the former is observed in silence; the latter is proclaimed to all the world. One form of this silence is the obscurity employed in Scripture, which makes the meaning of “dogmas” difficult to be understood for the very advantage of the reader: Thus we all look to the East at our prayers, but few of us know that we are seeking our own old country, Paradise, which God planted in Eden in the East. We pray standing, on the first day of the week, but we do not all know the reason. On the day of the resurrection (or “standing again” Grk. ἀνάστασις) we remind ourselves of the grace given to us by standing at prayer, not only because we rose with Christ, and are bound to “seek those things which are above,” but because the day seems to us to be in some sense an image of the age which we expect, wherefore, though it is the beginning of days, it is not called by Moses first, but one. For he says “There was evening, and there was morning, one day,” as though the same day often recurred. Now “one” and “eighth” are the same, in itself distinctly indicating that really “one” and “eighth” of which the Psalmist makes mention in certain titles of the Psalms, the state which follows after this present time, the day which knows no waning or eventide, and no successor, that age which endeth not or groweth old. Of necessity, then, the church teaches her own foster children to offer their prayers on that day standing, to the end that through continual reminder of the endless life we may not neglect to make provision for our removal thither. Moreover all Pentecost is a reminder of the resurrection expected in the age to come. For that one and first day, if seven times multiplied by seven, completes the seven weeks of the holy Pentecost; for, beginning at the first, Pentecost ends with the same, making fifty revolutions through the like intervening days. And so it is a likeness of eternity, beginning as it does and ending, as in a circling course, at the same point. On this day the rules of the church have educated us to prefer the upright attitude of prayer, for by their plain reminder they, as it were, make our mind to dwell no longer in the present but in the future. Moreover every time we fall upon our knees and rise from off them we shew by the very deed that by our sin we fell down to earth, and by the loving kindness of our Creator were called back to heaven.

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