In our evil age which "demythologises" every institution and everynotion of established authority under the pretext of course ofdemocratic equality and "enlightenment" which from the outset claimsthat rational thought has absolute power over all that can be known -the notions of "dogma" and ''authority" are now considered by many tobe not only inappropriate to our time and place, but also extremelyprovocative and even demeaning of the dignity of the human beingemancipated long ago. Thus to speak today of dogma as a common andindeed regulatory point of reference for the entire people of God -especially in the strict sense of a certain supernatural authority -constitutes no doubt a great scandal, or at any rate a bold demandwhich continuously needs new justification before all who "ask for areason for the hope that is in you"(( Peter 3:15).

In responding to this need and the doubts of those who in any waymay have a contrary opinion, an attempt will be made to present themain things that could possibly be said on this issue, from theviewpoint of Orthodox systematic theology, during these historictimes, so as to facilitate a fruitful and sincere dialogue with anyperson of goodwill.

First of all. it can be said that dogma and authority areconsidered to be notions which of themselves relate to each other ascause and causality, since authority is understood as being the powerwhich dogma produces and directs, while dogma expresses sufficientlythe nature of the authority from which it is derived. This lastobservation, namely that dogma expresses "sufficiently" the nature ofthe authority from which it comes without completely exhausting itscontent, and therefore without being completely identified with it,constitutes the fundamental condition for a successfulcharacterisation of the essence of dogma, as shall be seen below.

Within the area of the Church, matters of course become morecomplicated. For, therein, dogma is not a notion which has a unifiedand unchangeably single meaning. Nor is authority understood as acompulsive force or as blind oppression. For a precise and fairevaluation of these two basic concepts it is imperative that a morethorough analysis be made of each by every impartial and thinkingperson of today, even if that person is not one who believes inChrist. Let us not forget that many sociologists and historians havefor some time spoken about a "post-Christian" period in whichChristians already live.