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And, indeed, when we turn to the consideration of particular doctrines on which Scripture lays the greatest stress, we shall see that it is absolutely impossible for them to remain in the mere letter of Scripture, if they are to be more than mere words, and to convey a definite idea to the recipient. When it is declared that "the Word became flesh," three wide questions open upon us on the very announcement.

What is meant by "the Word," what by "flesh," what by "became"? The answers to these involve a process of investigation, and are developments. Moreover, when they have been made, they will suggest a series of secondary questions; and thus at length a multitude of propositions is the result, which gather round the inspired sentence of which they come, giving it externally the form of a doctrine, and creating or deepening the idea of it in the mind. It is true that, so far as such statements of Scripture are mysteries, they are relatively to us but words, and cannot be developed.

But as a mystery implies in part what is incomprehensible or at least unknown, so does it in part imply what is not so; it implies a partial manifestation; or a representation by economy.

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Nor were these difficulties settled by authority, as far as we know, at the commencement of the religion; yet surely it is quite conceivable that an Apostle might have dissipated them all in a few words, had Divine Wisdom thought fit. But in matter of fact the decision has been left to time, to the slow process of thought, to the influence of mind upon mind, the issues of controversy, and the growth of opinion. Another very large field of thought, full of practical considerations, yet, as far as our knowledge goes, but only partially occupied by any Apostolical judgment, is that which the question of the effects of Baptism opens upon us.


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That they who came in repentance and faith to that Holy Sacrament received remission of sins, is undoubtedly the doctrine of the Apostles; but is there any means of a second remission for sins committed after it? How do statements such as these meet the actual state of the Church as we see it at this day?

Considering that it was expressly predicted that the Kingdom of Heaven, like the fisher's net, should gather of every kind, and that the tares should grow with the wheat until the harvest, a graver and more practical question cannot be imagined than that which it has pleased the Divine Author of the Revelation to leave undecided, unless indeed there be means given in that Revelation of its own growth or development.

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Considering the long interval which separates Christ's first and second coming, the millions of faithful souls who are waiting it out, and the intimate concern which every Christian has in the determination of its character, it might have been expected that Scripture would have spoken explicitly concerning it, whereas in fact its notices are but brief and obscure. We might indeed have argued that this silence of Scripture was intentional, with a view of discouraging speculations upon the subject, except for the circumstance that, as in the question of our post-baptismal state, its teaching seems to proceed upon an hypothesis inapplicable to the state of the Church after the time when it was delivered.

As Scripture contemplates Christians, not as backsliders, but as saints, so does it apparently represent the Day of Judgment as immediate, and the interval of expectation as evanescent. But outward circumstances have changed, and with the change, a different application of the revealed word has of necessity been demanded, that is, a development.

When the nations were converted and offences abounded, then the Church came out to view, on the one hand as a temporal establishment, on the other as a remedial system, and passages of Scripture aided and directed the development which before were of inferior account.

Hence the doctrine of Penance as the complement of Baptism, and of Purgatory as the explanation of the Intermediate State. So reasonable is this expansion of the original creed, that, when some ten years since the true doctrine of Baptism was expounded among us without any mention of Penance, our teacher was accused by many of us of Novatianism; while, on the other hand, heterodox divines have before now advocated the doctrine of the sleep of the soul because they said it was the only successful preventive of belief in Purgatory.

Thus developments of Christianity are proved to have been in the contemplation of its Divine Author, by an argument parallel to that by which we infer intelligence in the system of the physical world. In whatever sense the need and its supply are a proof of design in the visible creation, in the same do the gaps, if the word may be used, which occur in the structure of the original creed of the Church, make it probable that those developments, which grow out of the truths which lie around it, were intended to fill them up.

He observes that "we have no principles of reason upon which to judge beforehand , how it were to be expected Revelation should have been left, or what was most suitable to the divine plan of government," in various respects; but the case is altogether altered when a Revelation is vouchsafed, for then a new precedent, or what he calls "principle of reason," is introduced, and from what is actually put into our hands we can form a judgment whether more is to be expected. Butler, indeed, as a well-known passage of his work shows, is far from denying the principle of progressive development.

The method of revelation observed in Scripture abundantly confirms this anticipation. For instance, Prophecy, if it had so happened, need not have afforded a specimen of development; separate predictions might have been made to accumulate as time went on, prospects might have opened, definite knowledge might have been given, by communications independent of each other, as St. John's Gospel or the Epistles of St. Paul are unconnected with the first three Gospels, though the doctrine of each Apostle is a development of their matter.

But the prophetic Revelation is, in matter of fact, not of this nature, but a process of development: the earlier prophecies are pregnant texts out of which the succeeding announcements grow; they are types. It is not that first one truth is told, then another; but the whole truth or large portions of it are told at once, yet only in their rudiments, or in miniature, and they are expanded and finished in their parts, as the course of revelation proceeds.

He was to be Wonderful, Counsellor, the Prince of Peace.

Newman Reader - Development of Christian Doctrine - Chapter 2

The question of the Ethiopian rises in the reader's mind, "Of whom speaketh the Prophet this? Accordingly, it is no uncommon theory with unbelievers, that the Messianic idea, as they call it, was gradually developed in the minds of the Jews by a continuous and traditional habit of contemplating it, and grew into its full proportions by a mere human process; and so far seems certain, without trenching on the doctrine of inspiration, that the books of Wisdom and Ecclesiasticus are developments of the writings of the Prophets, expressed or elicited by means of current ideas in the Greek philosophy, and ultimately adopted and ratified by the Apostle in his Epistle to the Hebrews.

But the whole Bible, not its prophetical portions only, is written on the principle of development. As the Revelation proceeds, it is ever new, yet ever old. John, who completes it, declares that he writes no "new commandment unto his brethren," but an old commandment which they "had from the beginning. Nay, the effata of our Lord and His Apostles are of a typical structure, parallel to the prophetic announcements above mentioned, and predictions as well as injunctions of doctrine.

If then the prophetic sentences have had that development which has really been given them, first by succeeding revelations, and then by the event, it is probable antecedently that those doctrinal, political, ritual, and ethical sentences, which have the same structure, should admit the same expansion.

On this character of our Lord's teaching, the following passage may suitably be quoted from a writer already used. So our Lord first spoke His own Gospel, both of promise and of precept, on the Mount, and His Evangelists have recorded it. Further, when He delivered it, He spoke by way of parallel to the Ten Commandments.

And His style, moreover, corresponds to the authority which He assumes.


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The Beatitudes, with which His Sermon opens, are an instance of this incommunicable style, which befitted, as far as human words could befit, God Incarnate. All through the Gospels it is discernible, distinct from any other part of Scripture, showing itself in solemn declarations, canons, sentences, or sayings, such as legislators propound, and scribes and lawyers comment on. Surely everything our Saviour did and said is characterized by mingled simplicity and mystery. His emblematical actions, His typical miracles, His parables, His replies, His censures, all are evidences of a legislature in germ, afterwards to be developed, a code of divine truth which was ever to be before men's eyes, to be the subject of investigation and interpretation, and the guide in controversy.

Justin, 'were short and concise; for He was no rhetorician, but His word was the power of God. Basil, in like manner, 'Every deed and every word of our Saviour Jesus Christ is a canon of piety and virtue. When then thou hearest word or deed of His, do not hear it as by the way, or after a simple and carnal manner, but enter into the depth of His contemplations, become a communicant in truths mystically delivered to thee. Not on the day of Pentecost, for St. Paul had to write his Epistles; not on the death of the last Apostle, for St.

Ignatius had to establish the doctrine of Episcopacy; not then, nor for centuries after, for the Canon of the New Testament was still undetermined. Not in the Creed, which is no collection of definitions, but a summary of certain credenda , an incomplete summary, and, like the Lord's Prayer or the Decalogue, a mere sample of divine truths, especially of the more elementary. No one doctrine can be named which starts complete at first, and gains nothing afterwards from the investigations of faith and the attacks of heresy. The Church went forth from the old world in haste, as the Israelites from Egypt "with their dough before it was leavened, their kneading troughs being bound up in their clothes upon their shoulders.

Further, the political developments contained in the historical parts of Scripture are as striking as the prophetical and the doctrinal. Can any history wear a more human appearance than that of the rise and growth of the chosen people to whom I have just referred? What had been determined in the counsels of the Lord of heaven and earth from the beginning, what was immutable, what was announced to Moses in the burning bush, is afterwards represented as the growth of an idea under successive emergencies. Accordingly the first request of Moses was, "Let us go, we pray thee, three days' journey into the desert, and sacrifice unto the Lord our God.

Yet Moses knew that their departure from Egypt was final, for he took the bones of Joseph with him; and that conviction broke on Pharaoh soon, when he and his asked themselves, "Why have we done this, that we have let Israel go from serving us? It is in point to notice also the structure and style of Scripture, a structure so unsystematic and various, and a style so figurative and indirect, that no one would presume at first sight to say what is in it and what is not. It cannot, as it were, be mapped, or its contents catalogued; but after all our diligence, to the end of our lives and to the end of the Church, it must be an unexplored and unsubdued land, with heights and valleys, forests and streams, on the right and left of our path and close about us, full of concealed wonders and choice treasures.

Of no doctrine whatever, which does not actually contradict what has been delivered, can it be peremptorily asserted that it is not in Scripture; of no reader, whatever be his study of it, can it be said that he has mastered every doctrine which it contains. Butler's remarks on this subject were just now referred to. The hindrances too of natural and of supernatural light and knowledge have been of the same kind. For this is the way in which all improvements are made, by thoughtful men tracing on obscure hints, as it were, dropped us by nature accidentally, or which seem to come into our minds by chance.

Nor is it at all incredible that a book, which has been so long in the possession of mankind, should contain many truths as yet undiscovered.

Essays in Applied Christianity

For all the same phenomena, and the same faculties of investigation, from which such great discoveries in natural knowledge have been made in the present and last age, were equally in the possession of mankind several thousand years before. And possibly it might be intended that events, as they come to pass, should open and ascertain the meaning of several parts of Scripture. It may be added that, in matter of fact, all the definitions or received judgments of the early and medieval Church rest upon definite, even though sometimes obscure sentences of Scripture. Lastly, while Scripture nowhere recognizes itself or asserts the inspiration of those passages which are most essential, it distinctly anticipates the development of Christianity, both as a polity and as a doctrine.

In one of our Lord's parables "the Kingdom of Heaven" is even compared to "a grain of mustard-seed, which a man took and hid in his field; which indeed is the least of all seeds, but when it is grown it is the greatest among herbs, and becometh a tree," and, as St. Mark words it, "shooteth out great branches, so that the birds of the air come and lodge in the branches thereof.

Mark, "So is the kingdom of God, as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how; for the earth bringeth forth fruit of herself.

D'Souza On The State Of Christianity In America Today

This description of the process corresponds to what has been above observed respecting development, viz. Again, the Parable of the Leaven describes the development of doctrine in another respect, in its active, engrossing, and interpenetrating power. From the necessity, then, of the case, from the history of all sects and parties in religion, and from the analogy and example of Scripture, we may fairly conclude that Christian doctrine admits of formal, legitimate, and true developments, that is, of developments contemplated by its Divine Author. The general analogy of the world, physical and moral, confirms this conclusion, as we are reminded by the great authority who has already been quoted in the course of this Section.

The change of seasons, the ripening of the fruits of the earth, the very history of a flower is an instance of this; and so is human life. Thus vegetable bodies, and those of animals, though possibly formed at once, yet grow up by degrees to a mature state.


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  4. And thus rational agents, who animate these latter bodies, are naturally directed to form each his own manners and character by the gradual gaining of knowledge and experience, and by a long course of action. Our existence is not only successive, as it must be of necessity, but one state of our life and being is appointed by God to be a preparation for another; and that to be the means of attaining to another succeeding one: infancy to childhood, childhood to youth, youth to mature age.

    And there is a plan of things beforehand laid out, which, from the nature of it, requires various systems of means, as well as length of time, in order to the carrying on its several parts into execution. Thus, in the daily course of natural providence, God operates in the very same manner as in the dispensation of Christianity, making one thing subservient to another; this, to somewhat farther; and so on, through a progressive series of means, which extend, both backward and forward, beyond our utmost view.