The different notions of the term dogma

The term dogma (from the verb 'doko' meaning "I think"), isknown to be of pre-Christian origin. It expressed a binding decisionor clause which was ethico-philosophical or socio-political incharacter. Its validity depended directly upon the trustworthinessand competence of the authority which pronounced it, for which reasonit was connected to it (e.g., a particular philosopher or lawgiver, aphilosophical or religious community, a state government etc). Withthe introduction of the term into the vocabulary and life of theChristian Church, its meaning became richer, as we shall see, andthis gradually developed significant differentiations'(¹). Thesedifferentiations were sometimes so greatly influenced by others thatthe formation of a totally new term became justified, which in turnexpressed something almost entirely different.

At least four clearly distinct shades of meaning and uses of theword dogma can be highlighted in Christianity. These were not ofcourse parallel to each other, but for historical or psychologicalreasons they arose and developed over time. Today they are anunquestionable reality which can cause the unwary considerableconfusion.

1. The first and most fundamental meaning of dogma is of coursementioned in the Acts of the Apostles, in the description of theApostolic Synod which was called to decree "the decisions(dogmata) that had been reached by the Apostles and elders whowere in Jerusalem" (Acts 16:4). The vital designation "reached" ishighly indicative of the essence of dogma, as the point ofcrystallisation where two things meet: on the one hand the will ofGod who is revealed and, on the other hand, even if its importance issecondary, the conscience of the person being saved in the context of"obedience to the faith" (Rom. 1:5). We shall see below that this"Divine- human" feature of the essence of dogma is a conditio sinequa non for the Orthodox understanding of salvation which isexpressed at length in the teaching of the Church concerningsynergy.

Dogma signifies, then, a generally accepted teaching "decreed" bythe leaders of the Christian community, under the guidance of theHoly Spirit who, according to the Lord's promise, abides forever inthe Church, leading her "unto all truth" (John 16: 13). This isevident in the constant conviction and direct reference made to theDivine factor by the presiding leaders, through the well known phrase"it seemed good to the Holy Spirit and to us". When posed in theplural, dogma means the individual and axiomatic truths of theChristian faith, the so-called "articles of faith" which, whenconnected as a single organic whole, comprise the complete conscienceof the Church. Yet, in saying the "conscience of the Church", we mustalways keep in mind that this is the "memory of theChurch"(²)-which is not a product of time, unlike"ecclesiastical conscience" which is nothing other than thereflection of the teaching of the Church in the conscience of theindividual faithful person (³). The memory of the Church is a stableand constant spiritual dynamic which is unceasingly maintained by thedivine Logos who "inseparably" and "without division" became human,and the Comforter who remains eternally within her.

It is clear that the memory and conscience of the Church includesand maintains everything that God was pleased to reveal to humankindfor its salvation. Whatever bears no relation to eternal life andsalvation cannot be accurately described as an article of faith. Thetruths revealed by God to humanity are generally referred to in threecategories: (a) concerning the uncreated God (theology); (b)concerning the created world (cosmology); (c) concerning therelationship of the created and the uncreated (Soteriology).

The sum total of these salvific truths is described in the NewTestament as the faith which is "entrusted" (1 Tim. 6:20), therebyclearly showing that what is involved is not just chance,conventional or temporary knowledge, but rather a unique, firm andinvincible treasure. This is maintained by God in the Church as adeposit out of extreme love for humankind, for the salvation of allwho believe. The fact that this invaluable and irreplaceable treasurecannot be defined and described in the form of a complete"codification" is quite obvious, especially since the Apostle Paulhimself states that in this life "we know in part and prophesy inpart" (1 Cor. 13:9).

The divinely inspired summary of this treasure is found in theNicene Creed, so that the faithful may discern between "old wives'tales" (l Tim.4:7), "philosophy and empty deceit" (Col. 2:8) and evenbetween truths which are useful in this world, but which are of nosignificance in terms of our salvation. The articles contained in theCreed present the major dogmas of the Church which, when studiedproperly by the theologising Church in their organic relationship andcorrect cohesion, can be further divided into axiomatic andindividual truths. They are fixed articles of faith,whether they arepresuppositions or consequences of the central dogmas (⁴).

From what has already been said, a distinct differentiationbetween the notion of dogma becomes apparent. On the one hand, wehave the self-evident truths which are seminal and given directlythrough Divine revelation, while on the other hand there are theinferred or derivative axiomatic positions. In spite of this, when wespeak about the dogmas of the Church, we maintain the sameindiscriminate perception of them, knowing that our orthodoxy andorthopraxy depend upon them, and that, together, they guarantee ourspiritual salvation. For this reason, the Church which tends theflock teaches the general dogmas on a daily basis and edifies thepeople of God, not only with formal words of instruction and relatedsermons, but also through all homologous pastoral acts, which as amatter of course, infinitely surpass any oratorical capabilities.

That which may at first glance appear to be merely an abstract andtheoretical truth under the term "dogma" is similarly embodied in acertain time and place among the people of God as a "shape" and"form" of expression in all aspects of life, whether as a "way ofthinking", "logos and praxis", "custom and character" or as a "way oflife" in general. It is clear then that, with such a spectrum ofexpressions in the Church, dogma is declared and confessed eventhrough silence or through perseverance in martyrdom, whereupon itbecomes the most eloquent witness to the faith. If dogma were notembodied each time, in the manner that the invisible God becameincarnate, the treasure of faith would then appear to be amonophysitic phenomenon, a venerable relic in the archives of theChurch, an empty shell, a sterile form and dead letter, rather than auseful and transforming breath of life. Yet such a stripping downwould no doubt be a cheapening of that which one devoutly theologisesand believes with St Paul, namely that the word of God remainsforever "living and powerful, and sharper than a two edged sword"(Heb. 4. 12).

2. There is another more specialised meaning of the term "dogma"which refers not to all the truths of the faith which are constantlypreached and testified to with all available means in the Church, butonly to the most central truths which were triumphantly andofficially formulated by the Synods of the Church in well-known"definitions', precisely because these were misunderstood ormisconstrued by "other teachings". These dogmatic statements of theChurch have, typically at least, greater authority as the direct andundisputed voice of the Synod which officially expresses theconscience of the Church. However, as the triumphant character of theformulations may impress us, we may at times unfortunately overlook -or not understand at all- another most important fact. Namely, thatthe formulations of the teachings of the Church made by the Synodsmay in some sense be "inferior" to the unofficial and daily teachingwhich, as has already been mentioned, is declared "in many and variedways". For while the formulation of the Synod defines the "limits"-beyond which there is the implacable "anathema"- it is by its verynature polemical, antithetical and exclusive in terms of opposingviews or explicit doubts. Conversely, daily pastoral teaching whichis conducted unofficially and with "simplicity of heart" (Acts 2:46),so to speak, has apparently a more comprehensive and inclusivecharacter. It is more philanthropic as it is directed towards allwith loving care and attention, without excluding anybody, at leastin the initial stages.

While the Synodical decrees contain selectively only that portionof the truth which must be promoted and imposed - by way of phraseswhich more or less have a logical coherence - in order to preventdeviation and encourage correction, everyday pastoral instruction isnot confined or predetermined by such guidelines. Therefore, it isnot pressured in terms of language or time, which enables it to comeback to the same topic from a new angle and with more suitableterminology, thereby approaching more mystically, we could say, thetruth of faith which is received in mystery and which is ineffable inessence (⁵). Unless this most significant, but often hidden,parameter of the reception of the Divine word of revelation isproperly appreciated, there is always the very serious danger thattheology might become an undertaking of rational thought alone, aphilosophical rather than a mystic quest (⁶). On the other hand, ifwe keep this important "difference" in mind, we will then be in abetter position to successfully overcome temptations of "the tree ofknowledge of good and evil" (Gen.2:17), so that in this also thewords of the greatest of theologians, the Apostle Paul. may bemaintained in full honour and validity: "we have this treasure inearthen vessels, that the excellence of the power may be of God andnot of us" (2 Cor. 4:7).

The Orthodox theologian must remember the first and primaryfunction which the "Decrees" of the Ecumenical Synods or Councilsmust have and retain for all time. This is so that their protectivecharacter does not become misunderstood and degenerate into anirreverent absolutism of that which is relative, in which case itwould be the worst form of idolatry. The "Decrees" signify a -settingof boundaries" or an intellectual "enclosure", so that the mind maynot go beyond certain boundaries, but rather be guided on the truepath where living waters are found. This directive arrow onlypossesses an inalienable sacredness and binding character for thefaithful - whether individually or as a whole - if it does not becomea restraint or an obstacle for a deeper insight into the sacred wordsof revelation which, day and night, constitute the first concern ofthe faithful, a search for divine mercy through a turning towardsGod, as is expressed most characteristically in the funeral service:"I am yours, save me, for I have searched out your righteousways".

One could of course object that, in comparing the Synodical"Decrees" with the unofficial pastoral teaching, the former are theresult of Synodical deliberations and decisions, and therefore have acollective character which guarantees the presence and guidance ofthe Paraclete (cf. Mat. 18:20). The latter, however, exercisednormally by only one person - regardless of whether that person is aBishop- does not offer the same guarantee of an infallible operationand correct teaching which is guided from above.

This objection at first sight appears indeed to be fair andstrong. Yet, if we consider it more soberly and maturely, we shallsee that here too great caution is required so that we do not makeabsolute what are essential relative positions, which at any rate areonly valid under certain conditions. It must not be forgotten that,if it is true that one person - even a Bishop- can easily go astraywhile teaching the truths of the faith, it is not impossible orimprobable for an entire Synod to be similarly led astray in the sametask, since it did not wish to leave itself unreservedly to theenlightenment of the Holy Spirit, unaffected by ulterior motives andhuman weaknesses which historically led even to the so-called"Robbers Synods". Furthermore, it is impossible to say in advancewhat the quality and outcome of a certain Synod will be, since thisis always evaluated with hindsight and with the same criterion usedfor evaluating the teaching of each pastor (⁷). Therefore, inteaching the truths of the faith, the individual person is able tohave the same assistance from above to believe correctly, if he orshe in good conscience struggles to remain in undisturbed communionand spiritual accord with the body of the Church, and especially withthe phronema of the Church Fathers (consensus patrum).In the final analysis, we must admit that, in this instance also,the motivating force is not the human factor, regardless of thenumber of people, but rather the assistance which comes from theParaclete, which is in accordance with the purity and clarity ofone's phronema. That is why it is said and believed in theChurch that "the Spirit blows where it chooses" (John 3:8).

Just as the "Law" in the entire Divine Economy was "our tutor tobring us unto Christ" (Gal.3:24), and is never destroyed, not even bythe Lord Himself who stated that "I have not come to destroy but tofulfil" (Mat.5: 1 7), so it is that the "Decrees" of the EcumenicalCouncils always remain in absolute honour and validity. This does notmean that they exhaust the truth, just us Law does not exhaust Grace,nor is it absolutely identified with it (⁸).

Unless we accept this relationship between regular and constantteaching on the one hand, and the irregular formation of dogma in theChurch on the other, we shall certainly do an injustice and seriouslydistort both these expressions of the gifts and illumination of theParaclete. The fundamental notion of communion in the Holy Spirit,which we nonetheless never cease to request in the Divine Liturgy,would also be corrupted. It is a liturgical exhortation whichrecapitulates every other petition: "Having asked for the unity ofthe faith and the communion of the Holy Spirit, let us commendourselves and one another and our whole life to Christ our God"(Litany of the Divine Liturgy).

In order to make the deep and organic relationship between thesetwo ways of teaching and maintaining dogma in the Church even morelucid, we shall take a simple example from everyday life. Just asstreetlights which are put in place by councils in order that thestreets may he lit up and safe to walk in during the dark (streetswhich the councils themselves had already made for the benefit oflocal residents) cannot overshadow or degrade the value of thosestreets which were made before the streetlights, so it is that thedogmatic truths formulated in Synodical Decrees cannot and should notin any way overshadow the truths of the word of God which are sown inthe daily teaching of the Church for the sanctification and salvationof the world.

3. We now come to the third meaning of the term dogma. Throughregular and continuous study, teaching and experience of the word of God, it is obvious that, according to the gifts of the Holy Spiritand the needs of each moment in time, newer details or aspects of theunchanging and revealed Divine will are constantly placed before thefaithful. They allow it to be recognisable, applicable and effectivein every historical period of the Divine Economy.

For example, the Trinitarian dogma is first of all what the Churchteaches about the Trinitarian God in Scripture, the Creed and therelated Synodical Decrees. Yet this dogma is characterised by theentire corpus of theological works which, strictly speaking, is notcompleted or closed by the mentioned, and absolutely binding factors.On the contrary, it is nourished and continuously enriched by them,such that the study of the Trinitarian dogma will not finish untilthe end of time, as more dissertations are added to the existingbibliography. In the broader context of the perpetual theologicaltask of the Church, there are included also the so-called"theologoumena", namely theological opinions. These presentnothing which is at first glance reprehensible, yet they do not havethe maturity or attestation that would allow them to be considered,without any risk or hesitation, as being the official position of theChurch on any particular issue.

This dynamic feature of the "knowledge of God" for the theologianwas alluded to by the Lord when he requested from the Father "eternallife" for His disciples, not as a momentary conquest that occursonce, but as a continuously increasing process of initiation andsanctification: "This is eternal life. that they may know you, theonly true God, and Jesus Christ whom you have sent" (John 17:3). TheGreek form of the verb know in this passage does not indicatean automatic and momentary knowledge, but rather something that iscontinuous and progressive until we all reach "the knowledge of Yourunapproachable glory" (Prayer of the Compline service).

In summarising the three meanings of the term dogma mentioned sofar, the four following points may be stated. Firstly, dogmas are allthe truths which are taught by the Church in "various times and indifferent ways" (Heb. 1:1) and which are necessary for the salvationof all people. These may include truths which were not officiallydeclared as dogma in Synods, either because of their great number orbecause there was not sufficient reason to do this. Secondly, dogmasare the truths of the faith which are extraordinarily formed, beingdependent upon relevant "Decrees" of Ecumenical Councils and whichare safeguarded continuously. Having clashed in any way whatsoeverwith fallen human logic, they met with objections and animosityeither inside or outside the Church, and their formulation had totherefore oppose or reprove contrary beliefs in order to safeguardthe integrity of the faith and the salvation of souls. Thirdly,dogmas are the areas of specialisation within the theological task ofthe Church which. as special sections of Orthodox Dogmatics, presentthe theological issues of each of them. A fourth and entirelydifferent meaning and use of the term dogma is used in modern Greek,particularly in the framework of the ecumenical movement, as asubstitute for the word "denomination".