number twice over.[5]

The Reformation.

The Reformation set up a new idea of faith, or recurred to one of the
oldest of all. Faith was not belief in authoritative teachings; it was
trust in the promises of God and in Jesus Christ as their fulfilment.
But the Protestant view was apt to seem intangible, and the influence of
the learned tradition was strong--for a time, indeed, doctrine was more
cultivated among Protestants than in the Church of Rome. The result was
a structure which is well named the Protestant scholasticism. The new
view of faith is bracketed with the old, and practically neutralized by
it; as was already the case in Melanchthon's theological definitions in
the 1552-1553 edition of _Loci Communes_, also printed in other works by
him. This brings back again the Catholic view of "dogmatic faith."

Article.

The word "article" for a time holds the field. Pope Leo X. in 1520
condemns among other propositions of Martin Luther's the
twenty-seventh--_"Certum est in manu Papae, aut ecclesiae, prorsus non
esse statuere articulos fidei (imo nec leges morum seu bonorum
operum)."_ The Augsburg Confession (1530) is divided into numerous
"articles," while Luther's Lesser Catechism gathers Christianity under
three "articles"--Creation, Redemption, Sanctification. Where moderns
would speak of the "doctrine" of this or that, Lutherans especially, but
also churchmen of other communions, wrote upon this or that "article."
Nikolaus Hunnius ([Greek: diaskepsis], &c., 1626), A. Quenstedt (c.
1685) and others--in a controversial interest, to blacken the Calvinists
still more--distinguished which articles were "fundamental." Modern
Lutheranism (G. Thomasius, _Dogmengeschichte_, 1874-1876, influenced by
T. F. D. Kliefoth 1839) speaks rather of "central dogmas";[6] and the
Roman Catholic J. B. Heinrich[7] is willing to speak of "fundamental
dogmas," those which must be _known_ for salvation; those for which
"implicit" faith does not suffice. When Addis and Arnold's _Catholic
Dictionary_ denounces the conception of central dogmas, what they desire
to exclude as uncatholic is the belief that dogmas lying upon the
circumference may be questioned or perhaps denied.[8] This suggests the
great ambiguity both in Roman Catholic and Protestant writers of the
17th century as to the relation between "articles" and "dogmas." Many
writers in each communion felt that an "article" is a higher thing.
Others, in each communion, made