The unalterable truths of experience can be expressed in different ways. Divine reality can be described in images and parables, in the language of devotional poetry and of religious art — the Church preaches this way even now in her liturgical hymns and in the symbolism of her sacramental acts. That is the language of proclamation, the language of prayer and of mystical experience, the language of kerygmatic theology. But there is another language, the language of comprehending thought, the language of dogma. Dogma is a witness of experience. The entire pathos of dogma lies in the fact that it points to Divine Reality, — in this, the witness of dogma is symbolic. Dogma is the testimony of thought about what has been seen and revealed, about what has been contemplated in the experience of faith — and this testimony is expressed in concepts and definitions. Dogma is an "intellectual vision," a truth of perception. One can say that it is the logical image, a "logical icon" of Divine Reality. And at the same time, a dogma is a definition — that is why its logical form is so important for dogma; that "inner word," which acquires force in its external expression. This is why the external aspect of dogma — its wording — is so essential.
Dogma is by no means a new Revelation. Dogma is only a witness. The whole meaning of dogmatic definition consists of testifying to unchanging truth, truth, which was revealed and has been preserved from the beginning. Thus, it is a total misunderstanding to speak of the "development of dogma." Dogmas do not develop; they are unchanging and inviolable, even in their external aspect — their wording. Least of all is it possible to change dogmatic language or terminology. As strange as it may appear, one can indeed say that dogmas arise, dogmas are established, but they do not develop. And once established, a dogma is perennial and already an immutable "rule of faith" — ό κανών της πίστεως. Dogma is an intuitive truth, not a discursive axiom, which is accessible to logical development. The whole meaning of dogma lies in the fact that it is expressed truth. Revelation discloses itself and is received in the silence of faith, in silent vision — this is the first and apophatic step of the knowledge of God. The entire fullness of truth is already contained in this apophatic vision, but truth must be expressed. Man, however, is called not only to be silent but also to speak, to communicate. The silentium mysticum does not exhaust the entire fullness of the religious vocation of man. There is also room for the expression of praise. In her dogmatic confession, the Church expresses herself and proclaims the apophatic truth, which she preserves. The quest for dogmatic definitions is therefore, above all, a quest for terms. Precisely because of this, the doctrinal controversies will be a dispute over terms. One will have to find accurate and clear words to describe and express the experience of the Church.
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