The Schleiermacherian and Ritschlian conceptions of dogmas still prevail in many circles. But in more recent theology a new tendency is manifesting itself to recognize their objective character. P. T. Forsyth, of whom McConnachie speaks as “a Barthian before Barth,” speaks of dogma as “final revelation in germinal statement,” and as “God’s act put as truth.”1 The fundamental redemptive acts of God, revealed in the Bible (and therefore expressed in words), constitute the dogma, which is the foundation