chte," 2 Edit, in one vol. 1893. (Outlines of the history of
dogma, English translation, Hodder and Stoughton). That this has not
been written in vain, I have the pleasure of seeing from not a few
notices of professional colleagues. I may mention the Church history of
Herzog in the new revision by Koffmane, the first vol. of the Church
history of Karl Mueller, the first vol. of the Symbolik of Kattenbusch,
and Kaftan's work, "The truth of the Christian religion." Wilhelm
Schmidt, "Der alte Glaube und die Wahrheit des Christenthums," 1891, has
attempted to furnish a refutation in principle of Kaftan's work.

[Footnote 1: Weizsaecker, Goett. Gel. Anz. 1886, p. 823 f., says, "It is a
question whether we should limit the account of the genesis of Dogma to
the Antenicene period and designate all else as a development of that.
This is undoubtedly correct so long as our view is limited to the
history of dogma of the Greek Church in the second period, and the
development of it by the Oecumenical Synods. On the other hand, the
Latin Church, in its own way and in its own province, becomes productive
from the days of Augustine onwards; the formal signification of dogma in
the narrower sense becomes different in the middle ages. Both are
repeated in a much greater measure through the Reformation. We may
therefore, in opposition to that division into genesis and development,
regard the whole as a continuous process, in which the contents as well
as the formal authority of dogma are in process of continuous
development." This view is certainly just, and I think is indicated by
myself in what follows. We have to decide here, as so often elsewhere in
our account, between rival points of view. The view favoured by me has
the advantage of making the nature of dogma clearly appear as a product
of the mode of thought of the early church, and that is what it has
remained, in spite of all changes both in form and substance, till the
present day.]

[Footnote 2: See Kattenbusch. Luther's Stellung zu den oekumenischen
Symbolen, 1883.]

[Footnote 3: See Ritschl, Geschichte des Pietismus. I. p. 80 ff., 93 ff.
II. p. 60 f.: 88 f. "The Lutheran view of life did not remain pure and
undefiled, but was limited and obscured by the preponderance of dogmatic
interests. Protestantism was not delivered from the womb of the western
Church of the middle ages in full power and equipment, like Athene from
the head of Jupiter. The incompleteness of its ethi