SYMBOLICS
67
SYMBOLICS
points from the accepted standards of a Cliurcb, and lieresy, which removes the foundations and destroys the faith itself. It is none the less certain, however, that Protestantism requires an inner unity and a durable basis of character. Every step of its progress must be in harmony with its fundamental principles, which are laid down in the confessions formulated by its founders. Those symbols attest a faith which belongs equally to our fathers and to us. The liberty of tetichin;/, more- over, needs to be guarded, lest it degenerate into license and anarchy contrary to the Word of God and the order of the Church. Protestantism certainly has the right to protect its truth against neologizing antichristianitj', and also against un-Protestant Romanism — in a word, against manifest perversion. The subscription to sym- bols required of its accredited teachers can hardly, how- ever, be without conditions. Perhaps the utmost ex- tent to which such requirement should be pressed is a c<prdial acceptance of principles upon which the confes- sions are based, leaving particulars to be determined by the conscience of the subscriber. In any case, the sym- bols are entitled to respect so far as to make them the subject of earnest and loving study, and to protect them against abuse from professed adherents.
Literature. — Early Protestant writers have no sepa- rate locus for symbolical books, and but few treat of them even incidentalh' (see Ilase, Hiitteriis Rediviv. p. 115, note 1 ). Among later doctrinal writers, see Twesten (1826), i, 50 sq.; Hase (3d ed. 1842), p. 498 sq.; Mar- tensen, p. 7-4 sq. Controversial writings are partially given in Hase, itt sup. A comprehensive monograph is Johannsen's Wissenschaftl. v. Iiiit. Unters. iib. d. Recht- mdssiijheit d. VerpjHcht. auf symh. Eiicher, etc. (Altona, 1833). See also id. Anfdntie dvs tSi/iii/iiif:/riiii;/s, etc. (Leips. 1847); Matthes, Vergkicheiide ,s,/i,ili<iliL- (ibid. 1843), p. 2 sq. ; Schenkel, UrspriinriJ. Verhdltn. d. Kirche zum Staat, in the Stud. u. Krit. 1850, ii, 454 sq. ; Hcifling, De Symh. Natnra, Necessitate, A uctoi'itate, et Usu (Erl. 1835) ; Bretschneider, Unzuldssif/keit d. Symhnlzwantjs, etc. (Leips. 1841) ; Rudelbach, Einl. in d. A ugsb. Confes- sion, etc. (Dresd. 1841) ; Sartorius, Nothw. u. Ve.rhiiidl. d. Mrchl. Glauhenshekenntnisse (Stuttg. 1845); Schleier- maclier, FAgentl. Werth . . . d. symb. Biicher, in Ref. Aim. (Frankf. 1819), p. 335 sq. ; id. Sendschr. an v. Colin u. Schiilz, in the Stud. u. Krit. 1831, i, 3 sq. ; id. Praht. Theoloijie, p. 622 sq. ; De AVette, Lekreinheit d. evan. Kirche, in the Stud. u. Krit. 1831, ii, 221 sq. ; Ullmann, Alteub. hirchl. Avf/d. etc., in the Stud. u. Krit. 1840, ii; Scherrer, Die Princip. u. J'akt. Stellunc/ d. sckweiz.-ref. Kirche, etc., in the Verhandl.d. schrceiz. Predigergesellsch. zu St. Gallen, 1844; Die geyemv. Krisis d. hirchl. Lehens, etc. "(tJott. 1854) ; Petri, Beleucht. d. gott. Denkschrift, etc. ( Hanov. 1854); Erkidrung der Denhschr. (Gott. 1854) ; Nitzsch, Praht. Theol. i.
Among editions of Lutheran symbolical writings, those of IJechenberg, Concordia, etc. (Lips. 1678, 8vo, and often ; last ed. 1756), and of Hase, Libri Symb. Feci. Er. etc. (ibid. 1837), deserve mention. The Reformed confessions have not been gathered into a single collec- tion, the best and most complete collection being that of Niemeyer, Collect. Conf. in Eccl. Ref. Publicat. (ibid. 1840), cum Append. Other collections are by Angusti ( Elberfeld, 1827 ), German by Mess ( Neuwied, 1828, 1830, 2 pts.; comp. Schweizer, Ref. Gluubensl. i, 122); and Heppe, Eekenntnissschriften d.ref. Kirchen Deutschl. (Elberfeld, I860). The Libri Symbolici Eccl. Romano- Cutholicce were edited by Danz (Vimar. 1836) and Streitwolf et Klener (Gott. 1837 sq.); the Libri Sy?nb. Eccl. 0?-ientalis by Kimmel (Jena, 1843; cum Append, ibid. 18.50). For the symbolical books and writings of particular churches and denominations, see the respec- tive articles. — Herzog, Real-Encyhlop. s. v.
Symbolics. The meaning of this term will vary with that assigned to the original word from which it is derived : (jvfii3oXoi' (from avi^lSdWdi') has a pri- mary reference to the fitting-together of two separate objects, e. g. the parts of a ring or of other " teesera hos-
pitcilitatis." 2iy/3oXo)' (related to ai'i^ta) next came to denote every mark or sign by which tlie connection of individuals to a whole, c. g. a corporation or association, might be indicated. Such were the badges which se- cured admission to a banquet, the "tessera militaris," the flag, the password, etc. In time, whatever might be employed to illustrate aljstract or supersensual ideas to the senses came to be termed a symbol, and this may be regarded the current meaning of the Avord to-day. As Christianity, like all religions, has its symbols, it is as proper to speak of Christian symbolics as of heathen (or ancient). A rich symbolism runs through the whole of Christian liturgies, e. g. the symbolism of the cross, etc.; but in the organism of theological study the term symbolics has no reference to such symbols. The refer- ence is rather to the formulated and written confessions of the Church, which, more than any badge, are suited to indicate the union of individuals in one and the same ecclesiastical organization. Of these symbols the most ancient are baptismal confessions, from which the Sym- bolum Apostolicum was developed, which forms the ral- lying-point of all who are adherents of Christianity. Heretical tendencies afterwards compelled the Church to formulate the great creeds — the Nicene, the Niceno- Constantinopolitan, and the so-called Athanasian — in which the marks of orthodoxy were determined and made prominent; and, in addition to the foregoing so- called ttcumenical symbols, other minor creeds and con- fessions were called into being by the force of events from time to time.