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Nevertheless, even Catholic dogmatic historiography adopts in practice a broad concept of dogma, not limiting it to doctrines defined as such by the ecclesiastical magisterium, but understanding it as including all preaching of the faith, and indeed as the faith of the church Lehmann, MystSal, 799. Nor is the church’s infallible authority stressed, since, on the one hand, there is an acknowledgment of the practical impossibility of indicating for each Christian doctrine the degree of authority with which it is taught in the church, and on the other hand, in the study of the development of the history of dogmas the opinions of theologians are also taken into account, since without these, historians would be unable to fully evaluate the church’s official doctrines themselves.

DOGMA, History of Likewise, today there is agreement on two fundamental aspects of the historicity of dogma: a historical passage is admitted from the initial faith in Christ to that of today that is, from the apostolic tradition, passed down essentially in the writings that the church itself considers to be Sacred Scripture, to the contemporary proclamation of the gospel of Christ. The dogmatic decisions of synods clearly play a key role in this process, but they do not explain the whole reception of the apostolic tradition. It is also accepted that the continual elucidation of the primitive message is part of the historicity of the church itself, and thus occurs under the influence of a variety of factors: internally, first worship, then the faithful and scientific reading of the Bible, intellectual research into a deeper understanding of the faith, care to exclude from this study all erroneous interpretations, and Christian spirituality; externally, the more-developed organization of the Christian communities, the encounter with new cultures, and the political and social conditions of Christians.

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