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Although the patristic use of dogma is thus quite removed from modern use except for Vincent of Lrins, who exercised a great influence from 1500 on Elze, Begriff, 438, with reference to Kremser, esp. on Vatican I Lehmann, MystSal, 652 the idea of a doctrine of faith, presented by church authorities as a condition of communion of faith, is far from absent. Best cities to travel in the US We need only consider the concepts of apostolic tradition and depositum fidei, the liturgical custom of requiring of baptizands faith in the Trinity, the synodal practice of formulating confessions of faith ekthesis, the satisfactio that new bishops or heretics had to provide in order to be admitted to the communion of faith, and the theological method based on the regula fidei see Kelly. During the 4th and 5th c. four particular elements were added to the subject matter of Catholic doctrine: the Nicene Creed, considered to be God’s word, the basis of Christian orthodoxy and model for further synodal decisions; the integration of conciliar decisions into imperial legislation; dogmatic formalism, imposed after 400 Hanson; and the popes’ claims of the integrity in faith of the church of Rome.

As for the historicity of dogma, Christians very soon made a clear distinction between the church’s apostolic origins and its later circumstances, thus assuming a historical transition from the primitive preaching to the later preaching of the gospel, to which they nonetheless extended the revealing and inspiring activity of the Holy Spirit in the sense of Jn 14:26 Congar. Also, defending from the 2nd c. on the unity of the two Testaments, they developed the idea of a certain progress of revelation, i.e., of a divine pedagogy, of God’s adaptation to humanity and an ever-increasing enlightenment. Though they saw innovation almost exclusively in the relationship of the NT to the OT, there were those who admitted deeper clarification of apostolic intent even during the time of the church, such as Gregory of Nazianzus regarding the doctrine on the divinity of the Holy Spirit Or. 31,25ff.. Also noteworthy is Augustine’s theory on the emendatio of councils Sieben, Konzilsidee, 92f.

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