From Fr. George Florovsky,
“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: dogmas arise, dogmas are established, but they do not develop. And once established, a dogma is perennial and already an immutable “rule of faith” (“regula fidei;” o kanon tis pisteos, ο κανων της πιστεως). 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 fulness 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 fulness 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 were a dispute over terms. One had to find accurate and clear words which could describe and express the experience of the Church. One had to express that “spiritual Vision” which presents itself to the believing spirit in experience and contemplation.”
Kudos for Steven Todd Kaster for the citation.
[Fr. Georges Florovsky, “Revelation, Philosophy and Theology,” this article originally appeared as “Offenbarung, Philosophic und Theologie” in Zwischen den Zeiten, Heft 6 (München, 1931). Translated from the German by Richard Haugh]