ledge towards what it regards as more intimate messages from

God.

Two special usages should be noted: (1) a medieval use of theology for mystical or intuitive knowledge of God, as in the well-known book called Theologia Germanica; (2) " theology proper, in Protestant systems, is the portion of theology which deals directly with the doctrine of God.

Another characteristic of theology is its secondary and reflective character. Religion, therefore, is earlier than theo- logy. Or the theology which religion contains is in Theology a state of solution — vaguely defined and suffused and with emotion; important practically, but intellectu- R e "x toa - ally unsatisfying. "Scientific" theology contrasts with this as a laboratory extract. History may soften the contrast by discovering transitional forms, and by showing the religious interest at work in theology as well as the scientific interest affecting early utterances of religion. Still, this contrast enters into the meaning of divines when they say that they are at work upon a science. A religious man need no more, be a theologian than a poet need have a theory of aesthetics.

Where, then, are we to look for Christian theology? It is not the truism it may seem if we reply that we are to find it in the writings of theologians. As authorities control- s ling their work, theologians may name the Bible, or tradition, or the religious consciousness, or the Church, or some combination of these. But the teaching of the Bible is not systematic, and the authority of consciousness is vague; while the creeds into which Church tradition crystallizes emerge out of long theological discussions. Ordinarily, doctrine has been in close connexion not only with edification but with con- troversy. Anselm of Canterbury stands almost alone among the great theological masters in working purely from a scientific interest; this holds alike of his contribution to theism and of his doctrine of Atonement. Among the earlier theological state- ments are catechetical books, e.g. Cyril of Jerusalem. These books record doctrinal instruction given, for practical ends, to laymen of adult years who were candidates for baptism. Dis- interested discussions by experts for experts is medieval rather than primitive. Modern catechisms in the form of question and answer for the instruction of baptized children are sometimes convenient if dry summaries of doctrine (e.g. the Westminster Assembly's Shorter Catechism); but sometimes they have the glow of religious tenderness, like Luther's Lesser Catechism, or the Heidelberg Catechism. They generally expound (1) The Apostles' Creed, (2) the Ten Commandments, (3) the Lord's Prayer. Medieval theology has an appearance of keeping in touch with the Apostles' Creed when it divides the substance of doctrine into (usually) twelve " articles " —not always the same twelve— a reminiscence of the legendary composition of the Creed in twelve sections by the twelve apostles. This treatment, however, has little real influence upon the structure of medieval theology. German Protestant writers, again, follow- ing their catechisms, often distinguish three articles — of the Father, of the Son, and of the Holy Spirit. This, too, is no more than convenient phraseology.

Before the Christian age, there had been a good deal of reflective thinking in the Jewish schools, though the interest there was legal rather than speculative. To some extent Christianity in- sprang " theology. Old Testament, ethical monotheism, had become the common property of the nation; it occurs in Christianity as a simple presupposition. Early Christian writers find it unnecessary to prove what no one dreams of questioning. Along with this great doctrine there pass on into Chris- tianity the slowly attained hope of resurrection and the dreadful doctrine of future punishment for the wicked. Leading thoughts in the teaching of Jesus, so far as they are new, are the Fatherhood of God— new at least in the central place given it— the imminence ° »» • £ in Sdom ' or judgment of God, and Jesus' own place as Messiah, i.e. as king (and as judge). The "second founder" of Christianity, Paul of Tarsus, was indeed rabbinically trained. His recoil from Judaism is all the more intense because of the special intellectual presuppositions which he continues to share with Judaism. In many respects, Pauline Christianity is the obverse of the Pharisaic creed. Modern Christians arc

ledge towards what it regards as more intimate messages from God.

Two special usages should be noted: (1) a medieval use of theology for mystical or intuitive knowledge of God, as in the well-known book called Theologia Germanica; (2) " theology proper, in Protestant systems, is the portion of theology which deals directly with the doctrine of God.

Another characteristic of theology is its secondary and reflective character. Religion, therefore, is earlier than theo- logy. Or the theology which religion contains is in Theology a state of solution — vaguely defined and suffused and with emotion; important practically, but intellectu- R e "x toa - ally unsatisfying. "Scientific" theology contrasts with this as a laboratory extract. History may soften the contrast by discovering transitional forms, and by showing the religious interest at work in theology as well as the scientific interest affecting early utterances of religion. Still, this contrast enters into the meaning of divines when they say that they are at work upon a science. A religious man need no more, be a theologian than a poet need have a theory of aesthetics.

Where, then, are we to look for Christian theology? It is not the truism it may seem if we reply that we are to find it in the writings of theologians. As authorities control- s ling their work, theologians may name the Bible, or tradition, or the religious consciousness, or the Church, or some combination of these. But the teaching of the Bible is not systematic, and the authority of consciousness is vague; while the creeds into which Church tradition crystallizes emerge out of long theological discussions. Ordinarily, doctrine has been in close connexion not only with edification but with con- troversy. Anselm of Canterbury stands almost alone among the great theological masters in working purely from a scientific interest; this holds alike of his contribution to theism and of his doctrine of Atonement. Among the earlier theological state- ments are catechetical books, e.g. Cyril of Jerusalem. These books record doctrinal instruction given, for practical ends, to laymen of adult years who were candidates for baptism. Dis- interested discussions by experts for experts is medieval rather than primitive. Modern catechisms in the form of question and answer for the instruction of baptized children are sometimes convenient if dry summaries of doctrine (e.g. the Westminster Assembly's Shorter Catechism); but sometimes they have the glow of religious tenderness, like Luther's Lesser Catechism, or the Heidelberg Catechism. They generally expound (1) The Apostles' Creed, (2) the Ten Commandments, (3) the Lord's Prayer. Medieval theology has an appearance of keeping in touch with the Apostles' Creed when it divides the substance of doctrine into (usually) twelve " articles " —not always the same twelve— a reminiscence of the legendary composition of the Creed in twelve sections by the twelve apostles. This treatment, however, has little real influence upon the structure of medieval theology. German Protestant writers, again, follow- ing their catechisms, often distinguish three articles — of the Father, of the Son, and of the Holy Spirit. This, too, is no more than convenient phraseology.

Before the Christian age, there had been a good deal of reflective thinking in the Jewish schools, though the interest there was legal rather than speculative. To some extent Christianity in- sprang " theology. Old Testament, ethical monotheism, had become the common property of the nation; it occurs in Christianity as a simple presupposition. Early Christian writers find it unnecessary to prove what no one dreams of questioning. Along with this great doctrine there pass on into Chris- tianity the slowly attained hope of resurrection and the dreadful doctrine of future punishment for the wicked. Leading thoughts in the teaching of Jesus, so far as they are new, are the Fatherhood of God— new at least in the central place given it— the imminence ° »» • £ in Sdom ' or judgment of God, and Jesus' own place as Messiah, i.e. as king (and as judge). The "second founder" of Christianity, Paul of Tarsus, was indeed rabbinically trained. His recoil from Judaism is all the more intense because of the special intellectual presuppositions which he continues to share with Judaism. In many respects, Pauline Christianity is the obverse of the Pharisaic creed. Modern Christians arc