[1] Originally the word dogma signified a command, a precept, and not a truth (Luke ii. 1, and the Septuagint of Dan. ii. 13; vi. 8; Esther iii. 9; 2 Maccab. x. 8, etc.). Ignatius of Antioch still uses the word in this sense. It is not until towards the time of Athanasius or of Augustine that it begins to be used of the doctrinal decisions of the Fathers, the Councils, and the Pope. (Cf. also Acts xv. 28, 29. This is afterwards called a dogma, the only time it is used in the N.T. with reference to a decision of the Church.) 3. The Religious Value of Dogma The intolerance of Catholic dogmatism has had consequences so revolting, and, in Protestantism, wherever this dogmatism has revived, it has given rise to conflicts so sterile and so lamentable, that certain minds have gone so far as to deny the utility of dogma in the largest sense of the word, and have wished to suppress all doctrinal definition of the Christian Faith. To call dogma either divine in itself or evil in itself is to go to an unwarrantable extreme. In religious development, whether individual or social, it has an organic place that cannot be taken away from it, and a practical importance that cannot be contested. Religious faith is a phenomenon of consciousness. God Himself is its author and its cause; but it has for psychological factors all the elements of consciousness--feeling, volition, idea. It must never be forgotten that these verbal distinctions are pure abstractions; that these elements co-exist, and are enveloped and implicated with each other in the unity of the ego. In the living reality there has never existed feeling which did not carry within it some embryo of an idea and translate itself into some voluntary movement.... As it is impossible for thought not to manifest itself organically by gesture or language, so it is impossible for religion not to express itself in rites and doctrines.