an or extra-ecclesiastical usages are recorded by a
half-heretical churchman, Marcellus of Ancyra (in Eusebius of Caesarea,
_Contra Marcellum_, i. 4);--words which Adolf Harnack has placed on the
title-page of his larger _History of Dogma_. First there is a medical
usage--empirical versus dogmatic medicine. On this old-world technical
controversy we need not dwell. Secondly, there is a philosophical usage
(e.g. Cicero, Seneca and others). First principles--speculative or
practical--are [Greek: dogmata], Lat. _decreta_, _scita_ or _placita_.
The strongest statement regarding the inviolability of such dogmas is in
Cicero's _Academics_, ii. chap. 9. But we have to remember that this is
dialogue; that the speaker, Hortensius, represents a more dogmatic type
of opinion than Cicero's own; that it is the maxims of "wisdom," not of
any special school, which are described as unchangeable.[1] Marcellus's
third type of dogma is legal or political, the decree (says Marcellus)
of the legislative assembly; but it might also be of the emperor (Luke
ii. 1; Acts xvii. 7), or of a church gathering (Acts xvi. 4), or of Old
Testament law; so especially in Philo the Jew, and in Flavius Josephus
(even perhaps at _Contra Apionem_, i. 8).

Greek Fathers.

While the New Testament knows only the political usage of [Greek:
dogma], the Greek Fathers follow one which is more in keeping with
philosophical tradition. With few and early exceptions, such as we may
note in the Epistle of Barnabas, chap, i., they confine the word to
doctrine. Either dogma (sing.) or dogmas (plural) may be spoken of.
Actually, as J. B. Lightfoot points out, the best Greek commentators
among the Fathers are so dominated by this new usage, that they
misinterpret Col. ii. 14 (20) and Eph. ii. 15 of _Christian_ doctrines.
Along with this goes the fundamental Catholic view of "dogmatic
faith"--the expression is as old as Cyril of Jerusalem (died 386), if
not older--according to which it consists in obedient assent to the
voice of authority. All doctrines are "dogmas" to the Greek Fathers, not
simply the central teachings of their system, as with the philosophers.
Very noteworthy is Cyril of Jerusalem's fourth _Catechetical Discourse_
on the "Ten Dogmas" (we might render "Ten Great Doctrines"). The figure
ten may be taken from the commandments,[2] as in Gregory Nazianzen's
later, and more incidental, decalogue of belief. In any case, Cyril
marks out the way for the subsequ