5. Arrangement of the History of Dogmas

Either chronological, or according to the nature of the events, 20.

Division into Periods and Epochs, 20. The apologetic period, 21;

the systematic polemic period, 21; the period of transition, 22. The

Catholic element and Scholasticism, 22. The Reformation, 22. The

Lutheran and Reformed forms, 23. Religious stagnation and formal-

ism, 23. Critical period, beginning with Semler, 23. Renovation of

Theology, by Schleiermacher, 23.

6. The Sources of the History of Dogmas

7. The History of the History of Dogmas

25

The Alexandrian School, 25. Clemens Alexandrinus, Facundus of

Hermiane, and Stephanus Gobarus, 26. The Sententiæ, Abelard, Eras-

mus, 27. History of Dogmas since the Reformation, 28. Le Clerc,

Calixtus, Spener, Gottfried Arnold, 29. Mosheim, Walch, Semler, 30.

More scientific method in modern times, 31. Literature of the

History of Dogmas, 31, 32.

FIRST PRINCIPAL PERIOD, FROM THE CLOSE OF

THE APOSTOLIC AGE TO THE TIME OF GRE-

GORY I.

PAGE

20-23

FIRST (SUB) PERIOD FROM THE CLOSE OF THE

APOSTOLIC AGE TO THE TIME OF CONSTAN-

TINE THE GREAT

The Apologetic Period.

The General History of Dogmas.

23-25

33-417

32-256

33-72

Apologetic character of Theology in the first period, 33. Relation

of Christianity to Judaism, 33, 34; to Heathenism, and especially to

the Grecian Philosophy, 34, 35. Essenism, 36. Alexandria, and its

schools of philosophy, 36, 37. Philo, 38-40. Ascetic Theosophy

and Gnostic sects, 41. Dr. Baur on the Christian Gnosis, 43.

Mohler's view of Gnosis, 44. The Pneumatici and the Psychici, 45.

Influence of Gnosticism on the development of Dogmas, 46. National

peculiarities, 47. Influence of the Apostle John in Asia Minor, 48.

Montanism, 48. Irenæus, 50. Hippolytus, 51, 52. Character of the

primitive Roman Church, 53. Tertullian, 54-56. Cyprian, the book

of Enoch, 56. Hermas, 57. The Platonic Philosophy and its influ-

on Christianity, 57-59. Neo-Platonism, 60, 61. Justin

Martyr, 62. The Alexandrian School, 63. Clement, 63-66. Ori-

gen, 66-68. Clement and Origen compared, 68—72.

ence

THE SPECIAL HISTORY OF DOGMAS

A. The History of Introductory Dogmas

72-256

72-98

CONTENTS.

Of Written and Oral Tradition as Normal Sources

of Knowledge

72-84

Views of the Primitive Church, 73. Polycarp, Papias, formation of

the Canon, Justin, Ignatius. 74, 75. The regula fidei, the sedes apos-

tolica, 76. Irenæus, 77-79 Tertullian, 79. Tertullian as a Mon-

tanist, 81. His influence on Cyprian, 82. The Alexandrian Theo-

logians, especially Clement and Origen, 82-84.

2. The Relation of Reason to Revelation

84-90

The feeling among the Heathen of the Insufficiency of Reason, and

the Need of a Revelation, 84. Platonism and Neo-Platonism, the

Christ-party at Corinth, Carpocrates and Epiphanes, 85. The Gnostics,

Docetism, Marcion, 86-88. The Clementine Homilies, Manicheism,

89. The Alexandrian School, 90.

xvii

PAGE

3. The Doctrine of Inspiration .

90-98

No systematic development of the doctrine during this period, the

Jewish view adopted by the Christian Fathers, Philo, 90. The

Gnostics on the relation of the Old and New Testaments, Irenæus, the

Clementine Homilies, 91, 92. Montanist idea of Revelation, 93.

Theory of an Antitrinitarian sect, 94. Platonic idea of Inspiration,

Plutarch, Justin Martyr, 95. Clement, Origen, 96, 97. Irenæus, Ter-

tullian, 97, 98.

B. The Dogmas of Special Dogmatics

98-256

a. Theology in the strict Sense

98-176

1. The Origin of the Idea of God

98-101

Justin Martyr, Theophilus of Antioch, Clement of Alexandria, 99.

Tertullian, Marcion, Valentine, 100, 101.

2. The Being and Attributes of God.

102-112

Sensuous anthropomorphism of the Jews and Pagans, abstract spi-

ritualism of Philo and the Neo-Platonists, the Christian view, 102.

Anthropomorphism among Christians, the Clementine Homilies, Ter- {

tullian, Lactantius, Irenæus, 104. Origen, 105. Anthropopathism and

Christian Realism, 106-108. Irenæus, Tertullian, Marcion, 109, 110.

Idea of the divine Omnipotence, 111.

3. The Doctrine of Creation

112-123

Plato's Dualism—

Heathen view of the origin of the World, 112.

the Monism of Neo-Platonism-the Creation according to the doctrine

of Judaism-the Cosmogony of the Gnostics-the doctrine of Basilides

according to Hippolytus, 113-116. Irenæus-the Platonizing Fathers,

Philo, Methodius, Origen, 117--123.

4. The Doctrine of Providence .

The Christian and Pagan views-the Gnostic-Marcion-Basilides,

123-125. The Fathers, 126.

5. The Theodicy

127-129

Three classes of men according to the Gnostics, 127. Views of

Irenæus, Lactantius, Hermogenes, Origen, 128, 129.

6. The Doctrine of the Trinity .

130-171

The practical value of the doctrine, and its intellectual construction,

130. The Indian and Parsee Triad, 131. The Triad of Plato and the

Neo Platonists, 132. The Logos Idea of the Old Testament, 133.

Amalgamation of Platonic and Jewish Oriental Ideas, 134. Philo's

doctrine of the Logos, 135. The Apocryphal Gospel Kar' AiyvπTIOVS

and the Clementines, 136. The Logos Idea not universal-Dr. Baur's

view of the origin of the doctrine of the Trinity, 137. Divinity of

Christ in the Apostolic Epistles, 139. Justin Martyr, 140. Tatian,

Theophilus of Antioch, and Athenagorus, 143. Clement of Alexandria,

144. Origen, 146. Unitarian Monotheism, 149. The Patripassians,

150. Beryllus of Bostra, 151. The Western Church-Irenæus, Ter-

tullian, 154. Theodotus, 156. Artemon, 157-160. The Alogi,

Praxeas, 161. Noetus, Novatian, 163. Lactantius, 164. Sabellius,

165. Paul of Samosata, 169. Commodianus, 171.

b. ANTHROPOLOGY

1. The Jewish, Heathen, and Gnostie Doctrine

of Sin

PAGE

7. The Doctrine of the Holy Spirit

171-176

The Fathers of the Eastern Church-Justin, Theophilus, Athena-

goras, Clement of Alexandria, Origen, 172-174. Fathers of the

Western Church—Irenæus, Tertullian, Novatian, Dionysius of Rome,

Lactantius, 174-176.

123-127

176-179

Philo, 177. The Clementines, the Gnostics, Manicheans, Ophites,

Valentinians, Saturninus, 178. Marcion, 179.

2. The Opposition of the Church Doctrine.

3. The Church Doctrine of the Image of God in

Man

180-182

The twofold designation in Genesis, and the distinction of ɛikóv

and ouoiwois the Clementine Homilies, Melito, Tatian, Justin, the

Gnostics, 181. Tertullian against Hermogenes-Origen against Hera-

cleon, 182.

176

180

4. Of the Fall and its Consequences

182-192

The Anti-Gnostic party-Irenæus, 183. Tertullian. 184. Cyprian,

Lactantius, 186. The Fathers who occupied a middle position-Justin,

Tatian, 187. Theophilus of Antioch-the Alexandrian Fathers, 188.

Origen on the pre-existence of souls, 190. General results, 192.

c. The Doctrine of the Person of Christ

192-206

The Christian doctrine of the union of the divine and human in

opposition to the Jewish standpoint and to the Heathen deification of

Nature and Man, 192. Apollonius of Tyana, 192. Ebionitish and

Gnostic views, 194. Docetism, 195. The Ignatian Epistles-Patri-

passianism, 196. Notions respecting Christ's outward form, 197.

Teachers of the Western Church-Irenæus, 197, 198; Tertullian, 199.

Teachers of the Eastern Church-Justin Martyr, 200; Clement of

Alexandria, 201; Origen, 302; Beryllus of Bostra, 205; Paul of Samo-

sata-the Manicheans, 206.

d. On the Redemptive Work of Christ

206-217

Ebionitism and Gnosticism and their mixture in Cerinthus and Basi-

lides, 207. Pseudo-Basilidean, Ophites, Valentinians, Marcion, 208. The

doctrine of Christ's descensus ad inferos, 209. Ignatius on Christ's suffer-

ings, 211. Irenæus, 211. Tertullian first uses the term satisfactio,

212. Lactantius gives prominence to Christ's office as a Teacher, 212.

Epistle to Diognetus-Justin, 213. Clement of Alexandria-Origen,

214. Connexion of Redemption and Sanctification, 215. Clement of

Rome, Irenæus, Tertullian, 216. Consilia evangelica-Marcion's re-

action, 217.

e. The Doctrine of the Church

218-227

The Christian Idea of the Church in opposition to the Jewish Priest-

hood and the Heathen State-Religion, 218. The Gnostic distinction of

esoteric and exoteric doctrines, 219. Perverted views of the visible

and invisible Church-Irenæus. Cyprian, 220. Tertuliian-the Sedes

Apostolicæ alteration in the idea of the Christian Priesthood, 221.

Cyprian maintained the outward unity of the Church against Felicissi-

mus and Novatian, 222. The primacy claimed for the Roman Church,

the germ of the Papacy, 223. Reaction of the Alexandrian Gnosis, 224.

Montanism-Tertullian's idea of the Church, 225. Novatian, 226.

f. The Doctrine of the Sacraments

227-246

.

1 The Doctrine of Baptism

228

Baptism a rite of initiation into the Christian Church, 228. Gnos-

tic views of Baptism-Infant Baptism not of apostolic anthority, 229.

First trace of Infant Baptism in Irenæus, 230. Tertullian's views of

Baptism, 231. Cyprian, 232. The Oriental Fathers-Justin, Clement,

Origen, 233. Mani-Validity of Baptism, 234. Confirmation, 235.

2. The Doctrine of the Lord's Supper

236-246

The conflict with Docetism-the Ignatian Epistles, 236. Irenæus,

237, 238. Justin, 239. The North African doctrine-Tertullian, 240.

Cyprian, 241. Infant Communion, 242. The Alexandrian School,

243. Three stages in the conception of the Lord's Supper, 244. The

general idea of Sacrament-Introduction of the Sacraments of Confirm-

ation, Ordination, and Penance, 245. Priestly Absolution, 246.

g. On Eschatology .

247-256

Early erroneous views, 247. Doctrine of the Millennium in the

Epistle of Barnabas-Papias, 248. Irenæus, 249. Montanism-oppo-

sition of the Alexandrian School, 250. Doctrine of the Intermediate

state in Irenæus and Tertullian, 251.

Purgatory-Cyprian-Clement

of Alexandria-Origen, 253. Doctrine of final restitution, 254. The

Christian doctrine of the Resurrection and continued personal exist-

ence, 255.

THE SECOND PERIOD, from Constantine the Great

to Gregory the Great (from the beginning

of the fourth to the end of the sixth Cen-

tury).

PAGE

THE DOGMATIC-POLEMIC AND SYSTEMATIZING PERIOD.

General History of Dogmas

257-272

Relation to the preceding period, 257. Union of the Church and

State, 259. Influence of Nationalities, 260. The Oriental Church,

261. The Cappadocian Fathers, 262. Epiphanius of Salamis-Mar-

cellus of Ancyra-Platonic element in Synesius and Dionysius the

Areopagite, 263. The Aristotelian philosophy in Arius and Eunonures,

264. The Antiochian School, 265. The Western Church-Hilary of

Poictiers, Jerome, Ambrose, 267. The African Church-Augustin,

268. The Augustinian School-Facundus, Fulgentius, Leo the Great,

Gregory the Great, 272.

THE SPECIAL HISTORY OF DOGMAS

273-417

273-285

A. THE HISTORY OF INTRODUCTORY DOGMAS

a. On the Sources of Religious Knowledge.

1. Reason and Revelation.

The Rationalism of Manicheism- the Antiochian and Alexandrian

Schools-Augustin, 273.

2. Scripture and Tradition

273-280

The Scripture the normative source of religious knowledge in the
Eastern Church, 274; in the West, Tradition and the Authority of the
Church were of great weight-Augustin, 275. General Councils-