[1269] "tos en te Ekklesi& 139; pephulagmenon dogmaton kai kerugmaton." To give the apparent meaning of the original seems impossible except by some such paraphrase as the above. In Scripture dogma, which occurs five times (Luke ii. 1, Acts xvi. 4, xvii. 7, Eph. ii. 15, and Col. ii. 14), always has its proper sense of decree or ordinances. cf. Bp. Lightfoot, on Col. ii. 14, and his contention that the Greek Fathers generally have mistaken the force of the passage in understanding dogmata in both Col. and Eph. to mean the doctrines and precepts of the Gospel. Kerugma occurs eight times (Matt. xii. 41, Luke xi. 32, Rom. xvi. 25, 1 Cor. i. 21, ii. 4, xv. 14, 2 Tim iv. 17, and Tit. i. 3), always in the sense of preaching or proclamation. "The later Christian sense of dogma, meaning doctrine, came from its secondary classical use, where it was applied to the authoritative and categorical sentences' of the philosophers: cf. Just. Mart., Apol. i. 7. oi en Ellesi ta autois aresta dogmatisantes ek pantos to eni onomati philosophias prosagoreuonta, kaiper ton dogmaton enantion onton." [All the sects in general among the Greeks are known by the common name of philosophy, though their doctrines are different.] Cic., Acad. ii. 19. De suis decretis quæ philosophi vocant dogmata.'...There is an approach towards the ecclesiastical meaning in Ignat., Mag. 13, bebaiothesai en tois dogmasi tou kuriou kai ton apostolon." Bp. Lightfoot in Col. ii. 14. The "doctrines" of heretics are also called dogmata, as in Basil, Ep. CCLXI. and Socr., E. H. iii. 10. cf. Bp. Bull, in Serm. 2, "The dogmata or tenets of the Sadducees." In Orig., c. Cels. iii. p. 135, Ed. Spencer, 1658, dogma is used of the gospel or teaching of our Lord. The special point about St. Basil's use of dogmata is that he uses the word of doctrines and practices privately and tacitly sanctioned in the Church (like aporreta, which is used of the esoteric doctrine of the Pythagoreans, Plat., Phæd. 62. B.), while he reserves kerugmata for what is now often understood by dogmata, i.e. "legitima synodo decreta." cf. Ep. LII., where he speaks of the great kerugma of the Fathers at Nicæa. In this he is supported by Eulogius, Patriarch of Alexandria, 579-607, of whom Photius (Cod. ccxxx. Migne Pat. Gr. ciii. p. 1027) writes, "In this work," i.e. Or. II. "he says that of the doctrines (didagmaton) handed down in the church by the ministers of the word, some are dogmata, and others kerugmata. The distinction is that dogmata are announced with concealment and prudence, and are often designedly compassed with obscurity, in order that holy things may not be exposed to profane persons nor pearls cast before swine. Kerugmata, on the other hand, are announced without any concealment." So the Benedictine Editors speak of Origen (c. Cels. i. 7) as replying to Celsus, "prædicationem Christianorum toti orbi notiorem esse quam placita philosophorum: sed tamen fatetur, ut apud philosophos, ita etiam apud Christianos nonulla esse veluti interiora, quæ post exteriorem et propositam omnibus doctrinam tradantur." Of kerumata they note, "Videntur hoc nomine designari leges ecclesiasticæ et canonum decreta quæ promulgari in ecclesia mos erat, ut neminem laterent." Mr. C.F.H. Johnston remarks: "The homoousion, which many now-a-days would call the Nicene dogma (ta tou homoousiou dogmata, Soc., E.H. iii. 10) because it was put forth in the Council of Nicæa, was for that reason called not dogma, but kerugma, by St. Basil, who would have said that it became the kerugma (definition) of that Council, because it had always been the dogma of the Church." In extra theological philosophy a dogma has all along meant a certainly expressed opinion whether formally decreed or not. So Shaftesbury, Misc. Ref. ii. 2, "He who is certain, or presumes to say he knows, is in that particular whether he be mistaken or in the right a dogmatist." cf. Littré S.V. for a similar use in French. In theology the modern Roman limitation of dogma to decreed doctrine is illustrated by the statement of Abbé Bérgier (Dict. de Théol. Ed. 1844) of the Immaculate Conception of the Blessed Virgin. "Or, nous convenons que ce n'est pas un dogme de foi," because, though a common opinion among Romanists, it had not been so asserted at the Council of Trent. Since the publication of Pius IX's Edict of 1854 it has become, to ultramontanists, a "dogma of faith."
[1270] 1 Cor. ii. 7. Whether there is or is not here a conscious reference to St. Paul's words, there seems to be both in the text and in the passage cited an employment of musterion in its proper sense of a secret revealed to the initiated.
[1271] i.e. if nothing were of weight but what was written, what need of any authorisation at all? There is no need of kerugma for a dogma expressly written in Scripture.
[1272] epi te anadeixei. The Benedictine note is: "Non respicit Basilius ad ritum ostensionis Eucharistiæ, ut multi existimarunt, sed potius ad verba Liturgiæ ipsi ascriptæ, cum petit sacerdos, ut veniat Spiritus sanctus hagiasai kai anadeixai ton men arton touton auto to timion soma tou kuriou. Haec autem verba epi te anadeixei, sic reddit Erasmus,cum ostenditur. Vituperat eum Ducæus; sicque ipse vertit, cum conficitur, atque hanc interpretationem multis exemplis confirmat. Videtur tamen nihil prorsus vitii habitura haec interpretatio, Invocationis verba cum ostenditur panis Eucharistiæ, id est, cum panis non jam panis est, sed panis Eucharistiæ, sive corpus Christi ostenditur; et in liturgia, ut sanctificet et ostendat hunc quidem panem, ipsum pretiosum corpus Domini. Nam 1^0 Cur eam vocem reformidemus, qua Latini uti non dubitant, ubi de Eucharistia loquuntur? Quale est illud Cypriani in epistola 63 ad Cæcilium: Vino Christi sanguis ostenditur. Sic etiam Tertullianus I. Marc. c. 14: Panem quo ipsum corpus suum repræsentat 2^0 Ut Græce, anadeixai, apophainein, ita etiam Latine, ostendere, corpus Christi præsens in Eucharistia significatione quodam modo exprimit. Hoc enim verbum non solum panem fieri corpus Domini significat, sed etiam fidem nostram excitat, ut illud corpus sub specie panis videndum, tegendum, adorandum ostendi credamus. Quemadmodum Irenæus, cum ait lib. iv. cap. 33: Accipiens panem suum corpus esse confitebatur, et temperamentum calicis suum sanguinem conformavit, non solum mutationem panis et vini in corpus et sanguinem Christi exprimit, sed ipsam etiam Christi asseverationem, quæ hanc nobis mutationem persuadet: sic qui corpus Christi in Eucharistia ostendi et repræsentari dicunt, non modo jejuno et exiliter loqui non videntur, sed etiam acriores Christi præsentis adorandi stimulos subjicere. Poterat ergo retineri interpretatio Erasmi; sed quia viris eruditis displicuit, satius visum est quid sentirem in hac nota exponere." This view of the meaning of anadeiknusthai and anadeixis as being equivalent to poiein and poiesis is borne out and illustrated by Suicer, S.V. "Ex his jam satis liquere arbitror anadeixai apud Basilium id esse quod alii Græci patres dicunt poiein vel apophainein soma christou." It is somewhat curious to find Bellarmine (De Sacr. Euch. iv. § 14) interpreting the prayer to God eulogesai kai hagiasai kai anadeixai to mean "ostende per effectum salutarem in mentibus nostris istum panem salutificatum non esse panem vulgarem sed coelestem."
[1273] For the unction of catechumens cf. Ap. Const. vii. 22; of the baptized, Tertullian, De Bapt. vii.; of the confirmed, id. viii.; of the sick vide Plumptre on St. James v. 14, in Cambridge Bible for Schools. cf. Letter clxxxviii.
[1274] For trine immersion an early authority is Tertullian, c. Praxeam xxvi. cf. Greg. Nyss., De Bapt. hudati heautous enkruptomen ...kai triton touto poiesantes. Dict. Ch. Ant. i. 161.
[1275] cf. my note on Theodoret in this series, p. 112.
[1276] Heb. xi. 14, R.V.
[1277] Gen. ii. 8.
[1278] The earliest posture of prayer was standing, with the hands extended and raised towards heaven, and with the face turned to the East. cf. early art, and specially the figures of "oranti." Their rich dress indicates less their actual station in this life than the expected felicity of Paradise. Vide, Dict. Christ. Ant. ii. 1684.
[1279] "Stood again with"--sunanastantes.
[1280] Col. iii. 1.
[1281] Gen. i. 5. Heb. LXX. Vulg. R.V. cf. p. 64.
[1282] Vide Titles to Pss. vi. and xii. in A.V. "upon Sheminith," marg. "the eighth." LXX huper tes ogdoes. Vulg. pro octava. On various explanations of the Hebrew word vide Dict Bib. S. V. where Dr. Aldis Wright inclines to the view that it is a tune or key, and that the Hebrews were not acquainted with the octave.
[1283] 1 Tim. iii. 16.
[1284] 1 Cor. vi. 11.
[1285] 1 Cor. v. 4.