Journal: Bibliotheca Sacra
Volume: BSAC 103:410 (Apr 1946)
Article: Protestant Theology since 1700
Author: Miner Brodhead Stearns

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BSac 103:410 (Apr 46) p. 187

Protestant Theology since 1700

Miner Brodhead Stearns

The history of theology has been treated in standard works on the subject in two different ways. Some authors, as Harnack in his Dogmengeschichte, simply undertake to present a history of dogma, while others, as Fisher, Shedd, and Sheldon in their works which all three bear the same title History of Christian Doctrine, have a broader field in view as the title indicates. The distinction usually made between dogma and doctrine is such that the former includes only those doctrines which have received official recognition from an important section of the professing Christian church and have, therefore, been incorporated into a formal creedal statement. The history of doctrine may include any theological view which has aroused sufficient discussion and interest to make it worthy of recording for future study.

This distinction between dogma and doctrine has not always been observed. Klotsche in his Outline of the History of Doctrines clearly states that he intends to give no more than a history of what we here term dogma. The English translation of Hagenbach’s work is also entitled a History of Doctrines, but the work is really a history of dogma. The same may be said of Seeberg’s work.

In spite of this distinction between dogma and doctrine, however, the history of dogma and the history of doctrine may be treated in substantially the same manner down to a certain point, for Klotsche states that his purpose is to include “everything that has influenced the main current of doctrinal thought in each successive period and contributed to the final formulation of dogma…” The marked difference is to be seen in the point of terminus. In the nature of the case the history of dogma ceases, as far as the

BSac 103:410 (Apr 46) p. 188

Protestant church is concerned, with the final formulation of the great confessions of faith of the Lutheran and Reformed churches and thus does not advance beyond the beginning of the eighteenth century. Histories of doctrine, on the other hand, carry the development of Protestant theology down to the time of writing.

It was formerly believed that Roman Catholic dogma had reached its final formulation in the Council of Trent (1545–1563) and that there would thereafter be no further oecumenical councils called. The Vatican Council of 1870 showed the error of this prediction. Whether there will be any future general councils now that the pope has been declared infallible by the last one is another question. His asserted infallibility makes it possible for him to formulate and define authoritatively and declare a fresh dogma without the benefit of an oecumenical council, as in f...

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