erhaps _nur individuell_. Others, who hold no less strongly to
theological progress by evolution, not revolution, will hesitate to
grant that the line of advance passes through the symbolical books.

[23] Cf. DOGMATIC THEOLOGY, and the footnote above.

[24] Unless in certain confined circles.

[25] When Loofs declares (art. "Dogmengeschichte" in Herzog-Hauck's
_Realencykl._, 1898) that dogma is historically equivalent to _regula
fidei_, he is in flat contradiction to the "dogma" of his own church
as stated in the Formula of Concord. See above.

[26] Here perhaps Harnack speaks from inside his own type of
religious faith; but not from inside dogma.

DOGMATIC THEOLOGY, the name usually given in modern times to the
systematic study of Christian doctrine or of dogma in the widest sense
possible (see DOGMA). Among the many terms used in the early days of
Protestant theology to denote the great systems, three deserve special
notice--Thetic Theology, Positive Theology, Dogmatic Theology. "Thetic
theology" is connected with academic life. It recalls the literal and
original meaning of graduation "theses," also Martin Luther's memorable
theses and the replies made to him. "Thetic theology," a name now
obsolete, naturally included the whole of doctrine, i.e. whatever would
be argued for or against; and "dogmatic theology" came into use
absolutely as a synonymous expression. "Positive theology" is also a
term employed by Petau (_De theologicis dogmatibus_, 1644-1650), and
more or less current even to-day in Roman Catholic scholarship (e.g.
Joseph Turmel, _Histoire de la theologie positive_, 1906). "Dogmatic
theology" proved to have most vitality in it. After some partial
precedents of early date (e.g. F. Turrianus--one of the papal
theologians at the Council of Trent,--_Dogmaticus (liber?) de
Justificatione_, 1557), the title was used in 1659 by the Lutheran Lukas
Friedrich Reinhard (1623-1688), professor of theology at Altdorf
(_Synopsis theologiae dogmaticae_, eds. 1659, 1660, 1661), and his
influence is already seen on the Reformed theologian Andreas van Essen
(Essenius, 1618-1677), who, in 1659, published his _Systematis
theologiae pars prior_, the _tomus secundus_ in 1661, but _Systematis
dogmatici tomus tertius et ultimus_ in 1665. The same author published a
shorter _Compendium theologiae dogmaticum_ in 1669. A. M. Fairbairn
holds that it was the fame of Petau which gave currency to