So far, however, may be granted to M. Guizot, that even principles were not so well understood and so carefully handled at first, as they were afterwards. In the early period, we see traces of a conflict, as well as of a variety, in theological elements, which were in course of combination, but which required adjustment and management before they could be used with precision as one. In a thousand instances of a minor character, the statements of the early Fathers are but tokens of the multiplicity of openings which the mind of the Church was making into the treasure-house of Truth; real openings, but incomplete or irregular. Nay, the doctrines even of the heretical bodies are indices and anticipations of the mind of the Church. As the first step in settling a question of doctrine is to raise and debate it, so heresies in every age may be taken as the measure of the existing state of thought in the Church, and of the movement of her theology; they determine in what way the current is setting, and the rate at which it flows.
7.
Thus, St. Clement may be called the representative of the eclectic element, and Tertullian of the dogmatic, neither element as yet being fully understood by Catholics; and Clement perhaps went too far in his accommodation to philosophy, and Tertullian asserted with exaggeration the immutability of the Creed. Nay, the two antagonist principles of dogmatism and assimilation are found in Tertullian alone, though with some deficiency of amalgamation, and with a greater leaning towards the dogmatic. Though the Montanists professed to pass over the subject of doctrine, it is chiefly in Tertullian's Montanistic works that his strong statements occur of the unalterableness of the Creed; and extravagance on the subject is not only in keeping with the stern and vehement temper of that Father, but with the general severity and harshness of his sect. On the other hand the very foundation of Montanism is development, though not of doctrine, yet of discipline and conduct. It is said that its founder professed himself the promised Comforter, through whom the Church was to be perfected; he provided prophets as organs of the new revelation, and called Catholics Psychici or animal. Tertullian distinctly recognizes even the process of development in one of his Montanistic works. After speaking of an innovation upon usage, which his newly revealed truth required, he proceeds, "Therefore hath the Lord sent the Paraclete, that, since human infirmity could not take all things in at once, discipline might be gradually directed, regulated and brought to perfection by the Lord's Vicar, the Holy Ghost. 'I have yet many things to say to you,' He saith, &c. What is this dispensation of the Paraclete but this, that discipline is directed, Scriptures opened, intellect reformed, improvements effected? Nothing can take place without age, and all things wait their time. In short, the Preacher says 'There is a time for all things.' Behold the creature itself gradually advancing to fruit. At first there is a seed, and a stalk springs out of the seed, and from the stalk bursts out a shrub, and then its branches and foliage grow vigorous, and all that we mean by a tree is unfolded; then there is the swelling of the bud, and the bud is resolved into a blossom, and the blossom is opened into a fruit, and is for a while rudimental and unformed, till, by degrees following out its life, it is matured into mellowness of flavour. So too righteousness, (for there is the same God both of righteousness and of the creation,) was at first in its rudiments, a nature fearing God; thence, by means of Law and Prophets, it advanced into infancy; thence, by the gospel, it burst forth into its youth; and now by the Paraclete, it is fashioned into maturity."[363:1]
8.
Not in one principle or doctrine only, but in its whole system, Montanism is a remarkable anticipation or presage of developments which soon began to show themselves in the Church, though they were not perfected for centuries after. Its rigid maintenance of the original Creed, yet its admission of a development, at least in the ritual, has just been instanced in the person of Tertullian. Equally Catholic in their principle, whether in fact or anticipation, were most of the other peculiarities of Montanism: its rigorous fasts, its visions, its commendation of celibacy and martyrdom, its contempt of temporal goods, its penitential discipline, and its maintenance of a centre of unity. The doctrinal determinations and the ecclesiastical usages of the middle ages are the true fulfilment of its self-willed and abortive attempts at precipitating the growth of the Church. The favour shown to it for a while by Pope Victor is an evidence of its external resemblance to orthodoxy; and the celebrated Martyrs and Saints in Africa, in the beginning of the third century, Perpetua and Felicitas, or at least their Acts, betoken that same peculiar temper of religion, which, when cut off from the Church a few years afterwards, quickly degenerated into a heresy. A parallel instance occurs in the case of the Donatists. They held a doctrine on the subject of Baptism similar to that of St. Cyprian: "Vincentius Lirinensis," says Gibbon, referring to Tillemont's remarks on that resemblance, "has explained why the Donatists are eternally burning with the devil, while St. Cyprian reigns in heaven with Jesus Christ."[364:1] And his reason is intelligible: it is, says Tillemont, "as St. Augustine often says, because the Donatists had broken the bond of peace and charity with the other Churches, which St. Cyprian had preserved so carefully."[364:2]
9.
These are specimens of the raw material, as it may be called, which, whether as found in individual Fathers within the pale of the Church, or in heretics external to it, she had the power, by means of the continuity and firmness of her principles, to convert to her own uses. She alone has succeeded in thus rejecting evil without sacrificing the good, and in holding together in one things which in all other schools are incompatible. Gnostic or Platonic words are found in the inspired theology of St. John; to the Platonists Unitarian writers trace the doctrine of our Lord's divinity; Gibbon the idea of the Incarnation to the Gnostics. The Gnostics too seem first to have systematically thrown the intellect upon matters of faith; and the very term "Gnostic" has been taken by Clement to express his perfect Christian. And, though ascetics existed from the beginning, the notion of a religion higher than the Christianity of the many, was first prominently brought forward by the Gnostics, Montanists, Novatians, and Manichees. And while the prophets of the Montanists prefigure the Church's Doctors, and their professed inspiration her infallibility, and their revelations her developments, and the heresiarch himself is the unsightly anticipation of St. Francis, in Novatian again we discern the aspiration of nature after such creations of grace as St. Benedict or St. Bruno. And so the effort of Sabellius to complete the enunciation of the mystery of the Ever-blessed Trinity failed: it became a heresy; grace would not be constrained; the course of thought could not be forced;—at length it was realized in the true Unitarianism of St. Augustine.
10.
Doctrine too is percolated, as it were, through different minds, beginning with writers of inferior authority in the Church, and issuing at length in the enunciation of her Doctors. Origen, Tertullian, nay Eusebius and the Antiochenes, supply the materials, from which the Fathers have wrought out comments or treatises. St. Gregory Nazianzen and St. Basil digested into form the theological principles of Origen; St. Hilary and St. Ambrose are both indebted to the same great writer in their interpretations of Scripture; St. Ambrose again has taken his comment on St. Luke from Eusebius, and certain of his Tracts from Philo; St. Cyprian called Tertullian his Master; and traces of Tertullian, in his almost heretical treatises, may be detected in the most finished sentences of St. Leo. The school of Antioch, in spite of the heretical taint of various of its Masters, formed the genius of St. Chrysostom. And the Apocryphal gospels have contributed many things for the devotion and edification of Catholic believers.[366:1]
The deep meditation which seems to have been exercised by the Fathers on points of doctrine, the disputes and turbulence yet lucid determination which characterize the Councils, the indecision of Popes, are all in different ways, at least when viewed together, portions and indications of the same process. The theology of the Church is no random combination of various opinions, but a diligent, patient working out of one doctrine from many materials. The conduct of Popes, Councils, Fathers, betokens the slow, painful, anxious taking up of new truths into an existing body of belief. St. Athanasius, St. Augustine, St. Leo are conspicuous for the repetition in terminis of their own theological statements; on the contrary, it has been observed of the heterodox Tertullian, that his works "indicate no ordinary fertility of mind in that he so little repeats himself or recurs to favourite thoughts, as is frequently the case even with the great St. Augustine."[366:2]