After defining dogma and defending its necessity for the Christian faith and the church ("a Church without dogmas would be a silent Church") Louis Berkhof goes on to describe in the prolegomenon to his Systematic Theology three elements that go into the making of dogma -- the social element, the traditional element, and the element of authority. Protestants and Catholics are united when it comes to the first two, but part ways on the third. The social element reminds us that the truths we confess as Christians are not solely the product of private reflection (the Bible and me) but of the church as a whole (the Bible and we). Berkhof writes, "Though the appropriation of the truth revealed in the Bible is first of all personal, it gradually assumes a communal and corporate aspect. . . . Personal opinions, however true and valuable they may be, do not constitute Christian dogmas." (p. 31)
The social element leads into the traditional element. It's worth quoting at length from this section because the tendencies Berkhof takes aim at are still alive and well.
Christianity rests on historical facts which come to our knowledge through a revelation given and completed more than nineteen centuries ago. And the correct understanding and interpretation of these facts can only result from the continual prayers and meditation, from the study and struggles, of the Church of all ages. No one Christian can ever hope to succeed in assimilating and reproducing properly the whole content of the divine revelation. Neither is one generation ever able to accomplish the task. The formation of dogmas is the task of the Church of all ages, a task which requires great spiritual energy on the part of successive generations. And history teaches us that, in spite of differences of opinion and protracted struggles, and even in spite of temporary retrogressions, the Church's insight into the truth gradually gained in clarity and profundity. One truth after another became, the center of attention, and was brought to ever greater development. And the historical Creeds of the Churches now embody in concentrated form the best results of the reflection and study of past centuries. It is at once the duty and the privilege of the Church of our day to enter into that heritage of bygone years, and to continue to build on the foundation that was laid.
There is a manifest tendency, however, on the part of modern liberal theology to break with the past. Many of its representatives are often rather loud in their praises of the Creeds of the Church as historical documents, but refuse to acknowledge their doctrinal value for the present. And, sad to say, the so-called Fundamentalists of our day join hands with the liberals on this point with their well-known slogan, "No Creed but the Bible." They do not seem to realize that this really involves a break with the historical past of the Church, a refusal to profit by the lessons which the Churches of the Reformation passed on as a precious heritage to following generations in their great Creeds and Confessions, and a virtual denial of the guidance of the Holy Spirit in the past history of the Church. (pp. 32-33, bold emphasis mine)
Historically Protestants have also accepted the element of ecclesiastical authority in defining right doctrine. "When the Churches of the Reformation officially define their doctrines and thereby turn them into dogmas, they also implicitly declare them to rest on divine authority and to be expressions of the truth." (p. 33) The difference with Rome, and where the Reformation cry sola Scriptura comes in, is in the Protestant denial of an infallible Church. "The Roman Catholic Church claims absolute infallibility for its dogmas, partly because they are revealed truths, but especially because they are proposed for the faith of the faithful by an infallible Church. . . . This absolutism is not shared by the Protestant Churches. While they expect acceptance of their dogmas, because they regard them as correct formulations of Scripture truth, they admit the possibility that the Church may have been in error in defining the truth. And if dogmas are found to be contrary to the Word of God, they cease to be authoritative." (p. 33)
Between the claim of Rome to infallibly interpret the Bible for me, and the opposite extreme that invites me to read the Bible as if it dropped out of the sky into my lap, I find the historic Protestantism articulated by Berkhof to be a good place to stand.
All quotes from Berkhof, Introductory Volume to Systematic Theology (Grand Rapids: Eerdmans, 1932 & 1996)
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