Theology is dogmatic for Barth in that it embraces the classical
dogmatic definitions of the ecumenical councils, and especially Chalcedon, as to the meaning and significance of Jesus Christ: in Jesus Christ we confront both what it means to be divine and what it means to be human.
But the theory of Limbo, while it «never entered into
the dogmatic definitions of the Magisterium... remains... a possible theological hypothesis».
Not exact matches
But I'm not sure I agree with your
definition of «
dogmatic».
nakedpastor: I'm not sure what
definition of «
dogmatic» could be applied to your scenario.
@fishon — The problem here is that the
definition of «
dogmatic» is not being used in a standard way.
On that basis it is conceivable that genuine «progress» in
dogmatic development in the future will move, not so much in the direction
of a wider, more exact unfolding and precise
definition of traditional dogma, but simply in that
of a more living, radical grasp and statement
of the ultimate fundamental dogmas themselves.
It was Immanuel Kant who gave
dogmatic definition, as it were, to the assertion hat reality, including God, is the product
of human subjectivity.
The Church decided its teachings, mainly through its Councils, in terms
of dogmatic definitions, expressed in the language
of the accepted Greek philosophy
of the times.
This
definition of Tradition implies that it must be viewed as an organic whole even though it contains a
dogmatic center.
By a strange misunderstanding, a so - called speculative
dogmatic, which certainly - has suspicious dealings with philosophy, has entertained the notion that it is able to comprehend this
definition of sin as a position.
We need not recall here the history
of what led up to the declaration
of Humani Generis (which is doctrinal in character, even if it does not constitute a
dogmatic definition), starting with the pronouncement
of the local synod at Cologne in 1860 rejecting evolution in any form, the censure passed on the works
of theologians favourable to evolution, such as M. D. Leroy (1895) and P. Zahm (1899), the decree
of the Biblical Commission in 1909, the tacit toleration
of works favourable to evolution by theologians such as Ruschkamp (1935), Messenger (1931), Perier (1938), down to Pius XII's Allocution to the Papal Academy
of Sciences in 1941.
But in spite
of all apparent failures,
dogmatic definitions arose, and precisely in their long - lasting continuance contrasted with the always short - lived heresies which flourish and gain adherents for a while but then fade into obscurity.
In today's nutrition we get attached to one
dogmatic explanation... and this is basically the
definition of superstition.
Except in a few cases where the writers tried to carryout a discussion about whether there are dogmas per se in climate science, most
of the comments were attempts at being
dogmatic about their perspective
of truth (1st
definition above).