Dogmas arise, develop themselves and are made serviceable to new aims; this in all cases takes place through Theology. But Theology is dependent on innumerable factors, above all, on the spirit of the time; for it lies in the nature of theology that it desires to make its object intelligible. Dogmas are the product of theology, not inversely; of a theology of course which, as a rule, was in correspondence with the faith of the time. The critical view of history teaches this: first we have the Apologists and Origen, then the councils of Nice and Chalcedon; first the Scholastics, then the Council of Trent. In consequence of this, dogma bears the mark of all, the factors on which the theology was dependent. That is one point. But the moment in which the product of theology became dogma, the way which led to it must be obscured; for, according to the conception of the Church, dogma can be nothing else than the revealed faith itself. Dogma is regarded not as the exponent, but as the basis of theology, and therefore the product of theology having passed into dogma limits, and criticises the work of theology both past and future.[9] That is the second point. It follows from this that the history of the Christian religion embraces a very complicated relation of ecclesiastical dogma and theology, and that the ecclesiastical conception of the significance of theology cannot at all do justice to this significance. The ecclesiastical scheme which is here formed and which denotes the utmost concession that can be made to history, is to the effect that theology gives expression only to the form of dogma, while so far as it is ecclesiastical theology, it presupposes the unchanging dogma, i.e., the substance of dogma. But this scheme, which must always leave uncertain what the form really is, and what the substance, is in no way applicable to the actual circumstances. So far, however, as it is itself an article of faith it is an object of the history of dogma. Ecclesiastical dogma when put on its defence must at all times take up an ambiguous position towards theology, and ecclesiastical theology a corresponding position towards dogma; for they are condemned to perpetual uncertainty as to what they owe each other, and what they have to fear from each other. The theological Fathers of dogma have almost without exception failed to escape being condemned by dogma, either because it went beyond them, or lagged behind their theology. The Apologists, Origen and Augustine may be cited in support of this; and even in Protestantism, _mutatis mutandis_, the same thing has been repeated, as is proved by the fate of Melanchthon and Schleiermacher. On the other hand, there have been few theologians who have not shaken some article of the traditional dogma. We are wont to get rid of these fundamental facts by hypostatising the ecclesiastical principle or the common ecclesiastical spirit, and by this normal hypostasis, measuring, approving or condemning the doctrines of the