An Essay on the Development of Christian Doctrine

by John Henry Newman

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6. In other developments the intellectual character is so prominent that they may even be called logical, as in the Anglican doctrine of the Royal Supremacy, which has been created in the courts of law, not in the cabinet or on the field. Hence it is carried out with a consistency and minute application which the history of constitutions cannot exhibit. It does not only exist in statutes, or in articles, or in oaths, it is realized in details: as in the congé d'élire and letter-missive on appointment of a Bishop;—in the forms observed in Privy Council on the issuing of State Prayers;—in certain arrangements observed in the Prayer-book, where the universal or abstract Church precedes the King, but the national or really existing body follows him; in printing his name in large capitals, while the Holiest Names are in ordinary type, and in fixing his arms in churches instead of the Crucifix; moreover, perhaps, in placing "sedition, privy conspiracy, and rebellion," before "false doctrine, heresy, and schism" in the Litany.

Again, when some new philosophy or its instalments are introduced into the measures of the Legislature, or into the concessions made to a political party, or into commercial or agricultural policy, it is often said, "We have not seen the end of this;" "It is an earnest of future concessions;" "Our children will see." We feel that it has unknown bearings and issues.

The admission of Jews to municipal offices has lately been defended[46:1] on the ground that it is the introduction of no new principle, but a development of one already received; that its great premisses have been decided long since; and that the present age has but to draw the conclusion; that it is not open to us to inquire what ought to be done in the abstract, since there is no ideal model for the infallible guidance of nations; that change is only a question of time, and that there is a time for all things; that the application of principles ought not to go beyond the actual case, neither preceding nor coming after an imperative demand; that in point of fact Jews have lately been chosen for offices, and that in point of principle the law cannot refuse to legitimate such elections.

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7. Another class of developments may be called historical; being the gradual formation of opinion concerning persons, facts, and events. Judgments, which were at one time confined to a few, at length spread through a community, and attain general reception by the accumulation and concurrence of testimony. Thus some authoritative accounts die away; others gain a footing, and are ultimately received as truths. Courts of law, Parliamentary proceedings, newspapers, letters and other posthumous documents, the industry of historians and biographers, and the lapse of years which dissipates parties and prejudices, are in this day the instruments of such development. Accordingly the Poet makes Truth the daughter of Time.[47:1] Thus at length approximations are made to a right appreciation of transactions and characters. History cannot be written except in an after-age. Thus by development the Canon of the New Testament has been formed. Thus public men are content to leave their reputation to posterity; great reactions take place in opinion; nay, sometimes men outlive opposition and obloquy. Thus Saints are canonized in the Church, long after they have entered into their rest.

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8. Ethical developments are not properly matter for argument and controversy, but are natural and personal, substituting what is congruous, desirable, pious, appropriate, generous, for strictly logical inference. Bishop Butler supplies us with a remarkable instance in the beginning of the Second Part of his "Analogy." As principles imply applications, and general propositions include particulars, so, he tells us, do certain relations imply correlative duties, and certain objects demand certain acts and feelings. He observes that, even though we were not enjoined to pay divine honours to the Second and Third Persons of the Holy Trinity, what is predicated of Them in Scripture would be an abundant warrant, an indirect command, nay, a ground in reason, for doing so. "Does not," he asks, "the duty of religious regards to both these Divine Persons as immediately arise, to the view of reason, out of the very nature of these offices and relations, as the inward good-will and kind intention which we owe to our fellow-creatures arises out of the common relations between us and them?" He proceeds to say that he is speaking of the inward religious regards of reverence, honour, love, trust, gratitude, fear, hope. "In what external manner this inward worship is to be expressed, is a matter of pure revealed command; . . but the worship, the internal worship itself, to the Son and Holy Ghost, is no further matter of pure revealed command than as the relations they stand in to us are matter of pure revelation; for, the relations being known, the obligations to such internal worship are obligations of reason, arising out of those relations themselves." Here is a development of doctrine into worship, of which parallel instances are obviously to be found in the Church of Rome.

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A development, converse to that which Butler speaks of, must next be mentioned. As certain objects excite certain emotions and sentiments, so do sentiments imply objects and duties. Thus conscience, the existence of which we cannot deny, is a proof of the doctrine of a Moral Governor, which alone gives it a meaning and a scope; that is, the doctrine of a Judge and Judgment to come is a development of the phenomenon of conscience. Again, it is plain that passions and affections are in action in our minds before the presence of their proper objects; and their activity would of course be an antecedent argument of extreme cogency in behalf of the real existence of those legitimate objects, supposing them unknown. And so again, the social principle, which is innate in us, gives a divine sanction to society and to civil government. And the usage of prayers for the dead implies certain circumstances of their state upon which such devotions bear. And rites and ceremonies are natural means through which the mind relieves itself of devotional and penitential emotions. And sometimes the cultivation of awe and love towards what is great, high, and unseen, has led a man to the abandonment of his sect for some more Catholic form of doctrine.