Page:Encyclopædia Britannica, Ninth Edition, v. 7.djvu/352

334 334 DOGMATIC through that may possibly affect the form, and even in some points the substance, of dogmatic. But the science of religion is itself entirely distinct from dogmatic ; for it takes as its subject all religious beliefs, and treats them simply as psychological phenomena, without considering, in the first instance, whether any, or which of them, have objective reality, whereas dogmatic is a science of faith, and proceeds upon the assumption of the truth of Christianity and the Christian view of the universe. The possibility and the need of such a science as dogmatic id need of res t; U p 0n the specific nature of Christianity as the perfect ltlc form of a divinely given religion. Religion in general is a relation between man and God, and it may be either natural or supernatural. In the former case, it is the rela tion of man to the divine Being as manifested in the world, and as long as men have no other knowledge of God than this, their religion is apt to degenerate into unworthy ideas and practices ; and thus natural religion, in the present state of mankind, tends to become false religion, as is seen in the various forms of heathenism. But the funda mental assumption of Christianity is, that God has, in addition to the manifestation of Himself that nature affords, also come forth in history by a divine work, lead ing men from the errors of false religion to the true know ledge and pure service of Himself. This work of grace has always dealt with men in a way suitable to their nature as intelligent beings, and hence has included a discovery of truth that they could not have found out for themselves, which is the idea of revelation. But while supernatural religion must include revelation as an essential part of it, this is not the whole, nor even the most vital and im portant element in it. The divine religion is essentially the establishment of aright relation between man and God, a fellowship between earth and heaven ; and it only includes the communication of new truths, because that fellowship must be an intelligent one, brought about in an intelligent way. This work has also been a gradual one, and has had its several successive stages. Scripture represents the call of Abraham, the exodus of Israel from Egypt and covenant of Sinai, the establishment of the kingship and temple worship in Israel, and the messages of the prophets, as so many stages in the history and progress of religion ; and the coming of Christ and the foundation of the Christian church is the final stage of its development. Now, like all the earlier stages, Christianity, while it implies the com munication of new truth, is essentially a fact or work of history the establishment of the perfect fellowship of man with God, which is that mediated by Jesus Christ, and the reconciliation effected by His death. It is this conception of Christianity that makes possible a scientific exhibition of it in the form of a system of doctrines as distinct from the simple interpretation of its records. If, according to a notion that early entered and long pervaded the church, Christianity is merely a new law, a revelation of hitherto unknown truths to be believed, precepts to be obeyed, and promises to be hoped for, then the theologian has nothing to do but to expound the revelation, ascertain ing the meaning of its several statements, and classifying them according to their subjects or character. Any attempt to gain a scientific knowledge of the realities with which these statements have to do must proceed on general philosophical principles, and not on a specifically Christian foundation. Now this conception of Christianity was the prevailing one up to the time of the Reformation ; and consequently the pre-Reformation theology, and much of later theology too, consists either of the mere exposition of certain dicta of authority, biblical or ecclesiastical, or of purely logical ratiocination, applying to these the principles of the philosophy current at the time. Only when the Reformers brought out the principle that Christianity is not a new law, but a work of God s grace, reconciling men to himself in Christ, and that as such it must come before theology, was the construction of a system of Christian doctrine on right principles possible. On the basis of the direct experience of reconciliation to God through Jesus Christ, it is possible to raise and investigate the question What is the nature, the cause, the various parts and rela tions, of this great work, this new relation into which I as a believer am brought to God ] Now this is just the question that dogmatic seeks to answer ; for it is, as before said, a scientific treatment of Christianity as the perfect form of supernatural religion. On this view the existence of dogmatic is not due to a primary, but to a secondary necessity of Christian life. The primary neces sity for the Christian is a fellowship with God, includ ing a sense of His favour, of His guidance in practi cal life, and protection against all hostile influence. To this religious fellowship it is not necessary that a com plete system of divine truth be known or believed ; according to the Pauline and Protestant doctrine of salva tion by grace through faith, it is secured at once by the direct exercise of trust in Christ ; and there must be this before there can be any right understanding of the truths contained and implied in Christianity. But there is a secondary need and impulse that forms a motive to dogmatic, the desire of knowing as much as possible of the way in which we have been brought into that relation to God which is designated a state of grace or salva tion. Christ and His apostles fully recognize the importance of knowledge, understanding, wisdom ; while they teach that the only true knowledge of divine things must be preceded by direct experience of them, through faith in Christ. They speak wisdom among them that are perfect, though it is a heavenly wisdom, that needs spiritual enlightenment to know ; and they exhort their converts to strive to be perfect or mature Christians, not children but men in understanding, to add to their faith knowledge, and to grow in it. It is this craving for under standing of their new relation to God, which forms, though not the first, yet an important secondary necessity of healthy religious life, that affords the motive for the con struction of theology in general, and of dogmatic in particular. Some amount of such knowledge seems to be indispensable to qualify one for teaching others ; and so, if the church or Christian community is to exercise the function of teaching, there must be, beyond the faith that is the primary and essential quality of true Christians, the higher stage of Christian progress that is attained by those who add to their faith knowledge. Theology is thus not essential to the bare existence of the church ; yet it is the natural and necessary form and means of her development in one department of her functions, the intellectual ; just as in the department of practical morality a system of ecclesiastical discipline is an indispensable development, and in that of social devotion, ordinances of worship. Every living and thriving branch of the church of Christ must, in proportion to its health and vigour, cultivate scientific theology, as well as earnest conscientious dis cipline and warm spiritual devotion. This motive prompts equally to all the branches of theological study exegetical, historical, practical, as well as systematic or philosophical ; but that which is designated dogmatic, as falling under the last head, may well be esteemed the highest of them all, and that which is most to be desired, if only it can be attained. As, however, some have doubted whether such a science is possible, we must not take this for granted, but indicate the grounds on which we believe it is. Now, if a scientific knowledge of any subject is impossible, this must be either because we do not possess materials enough to give us a thorough