this work set himself a comprehensive task, but in doing so he never in
the remotest sense thought of a history of dogma. In place of that we
have a history of men "who from generation to generation proclaimed the
word of God orally or by writing," and a history of those who by their
passion for novelties, plunged themselves into the greatest errors.]

[Footnote 13: See for example, B. Schwane, Dogmengesch. d.
Vornicaenischen Zeit, 1862, where the sense in which dogmas have no
historical side is first expounded, and then it is shewn that dogmas,
"notwithstanding, present a certain side which permits a historical
consideration, because in point of fact they have gone through
historical developments." But these historical developments present
themselves simply either as solemn promulgations and explications, or as
private theological speculations.]

[Footnote 14: If we leave out of account the Marcionite gnostic
criticism of ecclesiastical Christianity, Paul of Samosata and Marcellus
of Ancyra may be mentioned as men who, in the earliest period,
criticised the apologetic Alexandrian theology which was being
naturalised (see the remarkable statement of Marcellus in Euseb. C.
Marc. I.4: [Greek: to tou dogmatos onoma tes anthropines echetai boules
te kai gnomes k.t.l.] which I have chosen as the motto of this book). We
know too little of Stephen Gobarus (VI. cent.) to enable us to estimate
his review of the doctrine of the Church and its development (Photius
Bibl. 232). With regard to the middle ages (Abelard "Sic et Non"), see
Reuter, Gesch. der relig. Aufklaerung im MA., 1875. Hahn Gesch, der
Ketzer, especially in the 11th, 12th and 13th centuries, 3 vols., 1845.
Keller, Die Reformation und die alteren Reform-Parteien, 1885.]

[Footnote 15: See Voigt, Die Wiederbelebung des classischen Alterthums.
2 vols., 1881, especially vol. II p. 1 ff. 363 ff. 494 ff. ("Humanism
and the science of history"). The direct importance of humanism for
illuminating the history of the middle ages is very little, and least of
all for the history of the Church and of dogma. The only prominent works
here are those of Saurentius Valla and Erasmus. The criticism of the
scholastic dogmas of the Church and the Pope began as early as the 12th
century. For the attitude of the Renaissance to religion, see
Burckhardt, Die Cultur der Renaissance. 2 vols., 1877.]

[Footnote 16: See Holtzmann, Kanon und Tradition, 1859, Hase, Handbuch
der protest. Pole