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It can be presumed that in any dogmatic definition to come the pope will never act without the fullest consultation with the Church, as is seen to-day with regard to the Assumption of the Virgin. This however does not alter the fact that from 1854 as de facto date and from 1870 as the date de jure, the pope is the normal organ of dogmatic definition for the Church. (Miegge, 1955, p. 130)
Church doctrine as a bond of communion, as an expression of piety, as the development of a confession of faith, forms the conception of dogma in the history of religion. "It has been said with reason that the doctrine of the Last Judgment was at once "the care and also the consolation of the Middle Ages." (Petry, 1956, p. 334) Doctrine is the written expression and beliefs that as proposed in the Bible. One does not speak of dogma where there is no church, therefore not in discussing the mythological religions of the ancient world, although these may possess numerous doctrinal elements; nor in the individual developments of religious doctrine; nor in the sects in which religious communion is based, not on a common creed, but on (Chantepie De La Saussaye, 1891, p. 230)
An example of Catholic doctrine is; to the Orthodox Church the Virgin Mary belongs to the basic truth of the Incarnation; by her continued veneration and association with Jesus in the devotions of that Church, it is felt that the approach of God to men is made more intimate. She deserves honor for the high function of being the mother of the Incarnate One, and it would be unworthy to lay her aside as an instrument that is forgotten when the need is past. In her person, she "represents the whole of humanity, through the grace of God in her all the sanctity accessible to humanity is attained, even after the fall, in the Church of the Old Testament." Her presence in the circle of devotion adds warmth and in her and by her the feminine receives a place in piety in connection with the Holy Spirit. The Orthodox Church does not accept the dogma of the Immaculate Conception of Mary in the sense that she was exempt at birth from original sin, for this would separate her from the human race and she could not then have transmitted to her Son this true humanity. (Miegge, 1955, p. 10)
In theory, the Roman doctrine of salvation by faith and works support the understanding of true doctrine. Yet, all subscribed in word, as well as in deed, to the overriding elicitations of a divine love that directed human response to the divine self before it taught the soul volitional self-awareness. Any fair-minded individual of such representative medieval thinkers as these must be impressed by their working acquaintance with the spirit of un-prudentialized agape. Furthermore, one must be conscious, likewise, of categorical explications native to a doctrine of saving works illogically fostered by at least some descendants of the sixteenth-century agape revival. One may remark a sobering fact, not altogether without its humble efficacy, at work in the most diversified Christian soteriologies. The evangelical movements within the Reformed tradition have often acted based on eschatological premises thoroughly redolent of medieval Christian societalism. (Petry, 1956, p. 379)
It is evident here that "In Christianity, dogma only claims to be the doctrine of Christian faith, but the sphere of this faith is very variously defined both in substance and in compass." (Chantepie De La Saussaye, 1891, p. 231) in the papal definition, the doctrine of the Immaculate is called "revealed truth": a serious and risky affirmation in view of the total silence of the Sacred Scriptures and earliest tradition. It cannot be said that the mariologists' explanations of this argument are very clear or persuasive.(Miegge, 1955, p. 129) the above information supports that the two terms "dogma" and "doctrine" work together to support and explain the catholic faith.
Chantepie De La Saussaye, P. (1891). Manual of the Science of Religion (Colyer-Fergusson, B.S. & Mudcller, M., Trans.). New York: Longmans Green.
Miegge, G. (1955). The Virgin Mary: The Roman Catholic Marian Doctrine (Smith, W., Trans.). Philadelphia: Westminster Press.
Petry, R.C. (1956). Christian Eschatology and…[continue]
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