tian usages, E. Hatch, _Hibbert Lect._ (1888), pp. 119,
120; J. B. Lightfoot on Colossians ii. 14 (20); W. Schmidt,
_Dogmatik_, vol. i. (1895)--many quotations _in extenso_; C. Stange,
_Das Dogma und seine Beurteilung in der neueren Dogmengeschichte_
(1898)--a pamphlet protesting against what Loofs terms the "generally
accepted view." Articles in the (Roman Catholic) _Kirchenlexikon_ of
Wetzer and Welte, 2nd ed; (by Hergenrother and Kaulen), 1882-1901,
Arts. "Dogmatik" (J. Kostlin), "Dogmengeschichte" (F. Loofs) in
Herzog-Hauck's _Encykl. f. prot. Theol._ (vol. iv., 1898). Art.
"Glaubensartikel" in previous ed. (Herzog-Plitt, vol. v., 1879) by C.
F. Kling and L. F. Schoeberlein. For works on the history of dogma see
THEOLOGY. See also DOGMATIC THEOLOGY. (R. MA.)

FOOTNOTES:

[1] Sextus Empiricus (c. A.D. 240) denounces all forms of dogmatism,
even perhaps the scepticism of definite denial. Blaise Pascal and
Immanuel Kant, among others, have Sextus's grouping in mind when they
oppose themselves to "dogmatism" and "scepticism" alike. A new shade
of condemnation for dogmas as things merely assumed comes to be
noticeable here, especially in Kant.

[2] But there is a variant reading--eleven--supported by a different
arrangement.

[3] Quoted by C. H. Turner in _Journal of Theol. Studies_ (Oct. 1906,
and cf. Oct. 1905). G. Elmenhorst's statement, that Musanus and
Didymus in an earlier age wrote treatises with the name _De
ecclesiasticis dogmatibus_, seems a plain blunder, if we compare
Jerome's Latin with Eusebius's Greek.

[4] _"So viel uns bekannt"_--J. B. Heinrich, "Dogma," in Wetzer and
Welte's (Catholic) _Kirchenlexikon_.

[5] See G. Hoffmann, _Fides implicita_, vol. i. (1903), pp. 82, &c.;
and cf. the 17th-century creed of Bishop Mogilas adopted by the whole
Greek Church.

[6] A. Schweizer's _Protestant Central Dogmas_ (1854-1856) was an
historical study of Reformed, i.e. Calvinist-Zwinglian theology.

[7] "Dogma," &c., in Wetzer and Welte's _Kirchenlexikon_.

[8] The distinction of pure and mixed articles--those of revelation
and those taught in common by revelation and natural
theology--reappears in modern Roman Catholic theology as a
distinction between pure and mixed _dogmas_.

[9] Luther's Schmalkalden Articles and the Thirty-Nine Articles of
the Church of England should also be mentioned