An Essay on the Development of Christian Doctrine
Part 2, Chapter 12: Application of the Seventh Note of a True Development
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CHAPTER XII.
APPLICATION OF THE SEVENTH NOTE OF A TRUE DEVELOPMENT. CHRONIC VIGOUR. We have arrived at length at the seventh and last test, which was laid down when we started, for distinguishing the true development of an idea from its corruptions and perversions: it is this. A corruption, if vigorous, is of brief duration, runs itself out quickly, and ends in death; on the other hand, if it lasts, it fails in vigour and passes into a decay. This general law gives us additional assistance in determining the character of the developments of Christianity commonly called Catholic. 2. When we consider the succession of ages during which the Catholic system has endured, the severity of the trials it has undergone, the sudden and wonderful changes without and within which have befallen it, the incessant mental activity and the intellectual gifts of its maintainers, the enthusiasm which it has kindled, the fury of the controversies which have been carried on among its professors, the impetuosity of the assaults made upon it, the ever-increasing responsibilities to which it has been committed by the continuous development of its dogmas, it is quite inconceivable that it should not have been broken up and lost, were it a corruption of Christianity. Yet it is still living, if there be a living religion or philosophy in the world; vigorous, energetic, persuasive, progressive; _vires acquirit eundo_; it grows and is not overgrown; it spreads out, yet is not enfeebled; it is ever germinating, yet ever consistent with itself. Corruptions indeed are to be found which sleep and are suspended; and these, as I have said, are usually called "decays:" such is not the case with Catholicity; it does not sleep, it is not stationary even now; and that its long series of developments should be corruptions would be an instance of sustained error, so novel, so unaccountable, so preternatural, as to be little short of a miracle, and to rival those manifestations of Divine Power which constitute the evidence of Christianity. We sometimes view with surprise and awe the degree of pain and disarrangement which the human frame can undergo without succumbing; yet at length there comes an end. Fevers have their crisis, fatal or favourable; but this corruption of a thousand years, if corruption it be, has ever been growing nearer death, yet never reaching it, and has been strengthened, not debilitated, by its excesses. 3. For instance: when the Empire was converted, multitudes, as is very plain, came into the Church on but partially religious motives, and with habits and opinions infected with the false worships which they had professedly abandoned. History shows us what anxiety and effort it cost her rulers to keep Paganism out of her pale. To this tendency must be added the hazard which attended on the development of the Catholic ritual, such as the honours publicly assigned to Saints and Martyrs, the formal veneration of their relics, and the usages and observances which followed. What was to hinder the rise of a sort of refined Pantheism, and the overthrow of dogmatism _pari passu_ with the multiplication of heavenly intercessors and patrons? If what is called in reproach "Saint-worship" resembled the polytheism which it supplanted, or was a corruption, how did Dogmatism survive? Dogmatism is a religion's profession of its own reality as contrasted with other systems; but polytheists are liberals, and hold that one religion is as good as another. Yet the theological system was developing and strengthening, as well as the monastic rule, which is intensely anti-pantheistic, all the while the ritual was assimilating itself, as Protestants say, to the Paganism of former ages. 4. Nor was the development of dogmatic theology, which was then taking place, a silent and spontaneous process. It was wrought out and carried through under the fiercest controversies, and amid the most fearful risks. The Catholic faith was placed in a succession of perils, and rocked to and fro like a vessel at sea. Large portions of Christendom were, one after another, in heresy or in schism; the leading Churches and the most authoritative schools fell from time to time into serious error; three Popes, Liberius, Vigilius, Honorius, have left to posterity the burden of their defence: but these disorders were no interruption to the sustained and steady march of the sacred science from implicit belief to formal statement. The series of ecclesiastical decisions, in which its progress was ever and anon signified, alternate between the one and the other side of the theological dogma especially in question, as if fashioning it into shape by opposite strokes. The controversy began in Apollinaris, who confused or denied the Two Natures in Christ, and was condemned by Pope Damasus. A reaction followed, and Theodore of Mopsuestia suggested by his teaching the doctrine of Two Persons. After Nestorius had brought that heresy into public view, and had incurred in consequence the anathema of the Third Ecumenical Council, the current of controversy again shifted its direction; for Eutyches appeared, maintained the One Nature, and was condemned at Chalcedon. Something however was still wanting to the overthrow of the Nestorian doctrine of Two Persons, and the Fifth Council was formally directed against the writings of Theodore and his party. Then followed the Monothelite heresy, which was a revival of the Eutychian or Monophysite, and was condemned in the Sixth. Lastly, Nestorianism once more showed itself in the Adoptionists of Spain, and gave occasion to the great Council of Frankfort. Any one false step would have thrown the whole theory of the doctrine into irretrievable confusion; but it was as if some one individual and perspicacious intellect, to speak humanly, ruled the theological discussion from first to last. That in the long course of centuries, and in spite of the failure, in points of detail, of the most gifted Fathers and Saints, the Church thus wrought out the one and only consistent theory which can be taken on the great doctrine in dispute, proves how clear, simple, and exact her vision of that doctrine was. But it proves more than this. Is it not utterly incredible, that with this thorough comprehension of so great a mystery, as far as the human mind can know it, she should be at that very time in the commission of the grossest errors in religious worship, and should be hiding the God and Mediator, whose Incarnation she contemplated with so clear an intellect, behind a crowd of idols? 5. The integrity of the Catholic developments is still more evident when they are viewed in contrast with the history of other doctrinal systems. Philosophies and religions of the world have each its day, and are parts of a succession. They supplant and are in turn supplanted. But the Catholic religion alone has had no limits; it alone has ever been greater than the emergence, and can do what others cannot do. If it were a falsehood, or a corruption, like the systems of men, it would be weak as they are; whereas it is able even to impart to them a strength which they have not, and it uses them for its own purposes, and locates them in its own territory. The Church can extract good from evil, or at least gets no harm from it. She inherits the promise made to the disciples, that they should take up serpents, and, if they drank any deadly thing, it should not hurt them. When evil has clung to her, and the barbarian people have looked on with curiosity or in malice, till she should have swollen or fallen down suddenly, she has shaken the venomous beast into the fire, and felt no harm. 6. Eusebius has set before us this attribute of Catholicism in a passage in his history. "These attempts," he says, speaking of the acts of the enemy, "did not long avail him, Truth ever consolidating itself, and, as time goes on, shining into broader day. For, while the devices of adversaries were extinguished at once, undone by their very impetuosity,--one heresy after another presenting its own novelty, the former specimens ever dissolving and wasting variously in manifold and multiform shapes,--the brightness of the Catholic and only true Church went forward increasing and enlarging, yet ever in the same things, and in the same way, beaming on the whole race of Greeks and barbarians with the awfulness, and simplicity, and nobleness, and sobriety, and purity of its divine polity and philosophy. Thus the calumny against our whole creed died with its day, and there continued alone our Discipline, sovereign among all, and acknowledged to be pre-eminent in awfulness, sobriety, and divine and philosophical doctrines; so that no one of this day dares to cast any base reproach upon our faith, nor any calumny, such as it was once usual for our enemies to use."[442:1] 7. The Psalmist says, "We went through fire and water;" nor is it possible to imagine trials fiercer or more various than those from which Catholicism has come forth uninjured, as out of the Egyptian sea or the Babylonian furnace. First of all were the bitter persecutions of the Pagan Empire in the early centuries; then its sudden conversion, the liberty of Christian worship, the development of the _cultus sanctorum_, and the reception of Monachism into the ecclesiastical system. Then came the irruption of the barbarians, and the occupation by them of the _orbis terrarum_ from the North, and by the Saracens from the South. Meanwhile the anxious and protracted controversy concerning the Incarnation hung like some terrible disease upon the faith of the Church. Then came the time of thick darkness; and afterwards two great struggles, one with the material power, the other with the intellect, of the world, terminating in the ecclesiastical monarchy, and in the theology of the schools. And lastly came the great changes consequent upon the controversies of the sixteenth century. Is it conceivable that any one of those heresies, with which ecclesiastical history abounds, should have gone through a hundredth part of these trials, yet have come out of them so nearly what it was before, as Catholicism has done? Could such a theology as Arianism have lasted through the scholastic contest? or Montanism have endured to possess the world, without coming to a crisis, and failing? or could the imbecility of the Manichean system, as a religion, have escaped exposure, had it been brought into conflict with the barbarians of the Empire, or the feudal system? 8. A similar contrast discovers itself in the respective effects and fortunes of certain influential principles or usages, which have both been introduced into the Catholic system, and are seen in operation elsewhere. When a system really is corrupt, powerful agents, when applied to it, do but develope that corruption, and bring it the more speedily to an end. They stimulate it preternaturally; it puts forth its strength, and dies in some memorable act. Very different has been the history of Catholicism, when it has committed itself to such formidable influences. It has borne, and can bear, principles or doctrines, which in other systems of religion quickly degenerate into fanaticism or infidelity. This might be shown at great length in the history of the Aristotelic philosophy within and without the Church; or in the history of Monachism, or of Mysticism;--not that there has not been at first a conflict between these powerful and unruly elements and the Divine System into which they were entering, but that it ended in the victory of Catholicism. The theology of St. Thomas, nay of the Church of his period, is built on that very Aristotelism, which the early Fathers denounce as the source of all misbelief, and in particular of the Arian and Monophysite heresies. The exercises of asceticism, which are so graceful in St. Antony, so touching in St. Basil, and so awful in St. Germanus, do but become a melancholy and gloomy superstition even in the most pious persons who are cut off from Catholic communion. And while the highest devotion in the Church is the mystical, and contemplation has been the token of the most singularly favoured Saints, we need not look deeply into the history of modern sects, for evidence of the excesses in conduct, or the errors in doctrine, to which mystics have been commonly led, who have boasted of their possession of reformed truth, and have rejected what they called the corruptions of Catholicism. 9. It is true, there have been seasons when, from the operation of external or internal causes, the Church has been thrown into what was almost a state of _deliquium_; but her wonderful revivals, while the world was triumphing over her, is a further evidence of the absence of corruption in the system of doctrine and worship into which she has developed. If corruption be an incipient disorganization, surely an abrupt and absolute recurrence to the former state of vigour, after an interval, is even less conceivable than a corruption that is permanent. Now this is the case with the revivals I speak of. After violent exertion men are exhausted and fall asleep; they awake the same as before, refreshed by the temporary cessation of their activity; and such has been the slumber and such the restoration of the Church. She pauses in her course, and almost suspends her functions; she rises again, and she is herself once more; all things are in their place and ready for action. Doctrine is where it was, and usage, and precedence, and principle, and policy; there may be changes, but they are consolidations or adaptations; all is unequivocal and determinate, with an identity which there is no disputing. Indeed it is one of the most popular charges against the Catholic Church at this very time, that she is "incorrigible;"--change she cannot, if we listen to St. Athanasius or St. Leo; change she never will, if we believe the controversialist or alarmist of the present day. * * * * * Such were the thoughts concerning the "Blessed Vision of Peace," of one whose long-continued petition had been that the Most Merciful would not despise the work of His own Hands, nor leave him to himself;--while yet his eyes were dim, and his breast laden, and he could but employ Reason in the things of Faith. And now, dear Reader, time is short, eternity is long. Put not from you what you have here found; regard it not as mere matter of present controversy; set not out resolved to refute it, and looking about for the best way of doing so; seduce not yourself with the imagination that it comes of disappointment, or disgust, or restlessness, or wounded feeling, or undue sensibility, or other weakness. Wrap not yourself round in the associations of years past; nor determine that to be truth which you wish to be so, nor make an idol of cherished anticipations. Time is short, eternity is long. NUNC DIMITTIS SERVUM TUUM, DOMINE, SECUNDUM VERBUM TUUM IN PACE: QUIA VIDERUNT OCULI MEI SALUTARE TUUM. FOOTNOTES: [442:1] Euseb. Hist. iv. 7, _ap._ Church of the Fathers [Historical Sketches, vol. i. p. 408]. THE END. TRANSCRIBER'S NOTES: The abbreviations i. e. and e. g. have been spaced throughout the text for consistency. The following corrections have been made to the text: Page 5: or the vicissitudes[original has vicissisudes] of human affairs Page 20: St. Justin was ready to concede to creatures.[period missing in original] Page 39: but is modified, or[original has or or] at least influenced Page 100: professes to accept,[original has period] and which, do what he will Page 102: and more explicit than the text.[period missing in original] Page 118: which is unsuitable to the Ante-nicene[original has Antenicene] period Page 133: almost universality in the primitive Church.[133:1] [footnote anchor missing in original--position verified in an earlier edition] Page 172: whether fairly or not does not interfere[original has interefere] Page 227: a good-humoured superstition[original has supersition] Page 288: He explained St. Thomas's[original has extraneous comma] Page 306: of Himeria in Osrhoene[original has Orshoëne] Page 309: During the interval, Dioscorus[original has Discorus] was tried Page 320: to contain scarcely[original has scarely] a single inhabitant Page 336: derive its efficacy from human faith."[quotation mark missing in original] Page 344: orthodoxy will stand or fall together.[period missing in original] Page 365: true Unitarianism of St.[period missing in original] Augustine. Page 416: as it is said in the Apocalypse,[original has extraneous quotation mark] "The dragon [13:2] British Critic, July, 1836, p. 193.[period missing in original] [18:3] Basil,[original has period] ed. Ben.[period missing in original] vol. 3,[comma missing in original] p. xcvi. [81:2] _Essay on Assent_, ch. vii. sect. 2.[period missing in original] [148:1] In Psalm 118, v. 3,[original has period] de Instit. Virg. 50. [162:1] Serm.[period missing in original] De Natal. iii. 3. [213:1] p. 296, t. 5, mem. p. 63, t. 16,[comma missing in original] mem. p. 267 [216:1] Sueton. Tiber.[period missing in original] 36 [234:3] [footnote number missing in original] Acad. Inscr. ibid. [235:1] Gibbon, Hist. ch.[period missing in original] 16, note 14. [237:2] In hon. Rom. 62.[original has comma] In Act. S. Cypr. 4 [259:1] Hær. 42,[original has period] p. 366. [280:1] De Gub.[period missing in original] D. iv. p. 73. [288:1] Lengerke, de Ephrem[original has extraneous period] Syr. pp. 73-75. [302:2] overthrow of all heresy, _especially_ the Arian,[original has period] [331:2] _Vid._ also _supr._[period missing in original] p. 256. [369:1] Infra,[original has period] pp. 411-415, &c. [371:1] Epp.[period missing in original] 102, 18. [371:2] Contr. Faust.[original has comma] 20, 23. [371:3] August.[letter "s" not printed in original] Ep. 102, 18 [399:1] Rosweyde,[original has period] V. P. p. 618. [442:1] Euseb.[period missing in original] Hist. iv. 7 |
SUBMENUAn Essay on the Development of Christian Doctrine - Part 1: Doctrinal Developments Viewed in Themselves
Chapter 1: On the Development of Ideas Chapter 2: On the Antecedent Argument in Behalf of Developments in Christian Doctrine Chapter 3: On the Historical Argument in Behalf of the Existing Developments Chapter 4: Instances in Illustration An Essay on the Development of Christian Doctrine - Part 2: Doctrinal Developments Viewed Relatively to Doctrinal Corruptions Chapter 5: Genuine Developments Contrasted with Corruptions Chapter 6: Application of the Seven Notes to the Existing Developments of Christian Doctrine Chapter 7: Application of the Second Note of a True Development Chapter 8: Application of the Third Note of a True Development Chapter 9: Application of the Fourth Note of a True Development Chapter 10: Application of the Fifth Note of a True Development Chapter 11: Application of the Sixth Note of a True Development Chapter 12: Application of the Seventh Note of a True Development |
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