can we say, but that the Apologists deny altars in the sense in which they ridicule them; or, that they deny that altars such as the Pagan altars were tolerated by Christians? And, in like manner, Minucius allows that there were no temples among Christians; yet they are distinctly recognized in the edicts of the Dioclesian era, and are known to have existed at a still earlier date. It is the tendency of every dominant system, such as the Paganism of the Ante-nicene centuries, to force its opponents into the most hostile and jealous attitude, from the apprehension which they naturally feel, lest, if they acted otherwise, in those points in which they approximate towards it, they should be misinterpreted and overborne by its authority. The very fault now found with clergymen of the English Church, who wish to conform their practices to her rubrics, and their doctrines to her divines of the seventeenth century, is, that, whether they mean it or no, whether legitimately or no, still, in matter of fact, they will be sanctioning and encouraging the religion of Rome, in which there are similar doctrines and practices, more definite and more influential; so that, at any rate, it is inexpedient at the moment to attempt what is sure to be mistaken. That is, they are required to exercise a disciplina arcani; and a similar reserve was inevitable on the part of the Catholic Church, at a time when priests and altars and rites all around it were devoted to malignant and incurable superstitions. It would be wrong indeed to deny, but it was a duty to withhold, the ceremonial of Christianity; and Apologists might be sometimes tempted to deny absolutely what at furthest could only be denied under conditions. An idolatrous Paganism tended to repress the externals of Christianity, as, at this day, the presence of Protestantism is said to repress, though for another reason, the exhibition of the Roman Catholic religion. On various grounds, then, it is certain that portions of the Church system were held back in primitive times, and of course this fact goes some way to account for that apparent variation and growth of doctrine which embarrasses us when we would consult history for the true idea of Christianity; yet it is no key to the whole difficulty, as we find it, for obvious reasons ;-because the variations continue beyond the time when it is conceivable that the discipline was in force, and because they manifest themselves on a law, not abruptly, but by a growth which has persevered up to this time without any sign of its coming to an end.3 21. The following Essay is directed towards a solution of the difficulty which has been stated, -the difficulty, as far as it exists, which lies in the way of our using in controversy the testimony of our most natural informant concerning the doctrine and worship of Christianity, viz. the history of eighteen hundred years. The view on which it is written has at all times, perhaps, been implicitly adopted by theologians, and, I believe, has recently been illustrated by several distinguished writers of the continent, such as De Maistre and Möhler: viz. that the increase and expansion of the Christian Creed and Ritual, and the variations which have attended the process in the case of individual writers and Churches, are the necessary attendants on any philosophy or polity which takes possession of the intellect and heart and has had any wide or extended dominion; that, from the nature of the human mind, time is necessary for the full comprehension and perfection of great ideas; and that the highest and most wonderful truths, though 3 [Vid. Apolog., p. 198, and Difficulties of Angl. vol. i. xii. 7.] communicated to the world once for all by inspired teachers, could not be comprehended all at once by the recipients, but, as being received and transmitted by minds not inspired and through media which were human, have required only the longer time and deeper thought for their full elucidation. This may be called the Theory of Development of Doctrine; and, before proceeding to treat of it, one remark may be in place. It is undoubtedly an hypothesis to account for a difficulty; but such too are the various explanations given by astronomers from Ptolemy to Newton of the apparent motions of the heavenly bodies, and it is as unphilosophical on that account to object to the one as to object to the other. Nor is it more reasonable to express surprise, that at this time of day a theory is necessary, granting for argument's sake that the theory is novel, than to have directed a similar wonder in disparagement of the theory of gravitation, or the Plutonian theory in geology.' Doubtless, the theory of the Secret and the theory of doctrinal Developments are expedients, and so is the dictum of Vincentius; so is the art of grammar or the use of the quadrant; it is an expedient to enable us to solve what has now become a necessary and an anxious problem. For three hundred years the documents and the facts of Christianity have been exposed to a jealous scrutiny; works have been judged spurious which once were received without a question; facts have been discarded or modified which were once first principles in argument; new facts and new principles have been brought to light; philosophical views and polemical discussions of various tendencies have been maintained with more or less success. Not only have the relative situation of controversies and theologies altered, but infidelity itself is in a different,I am obliged to say in a more hopeful position,-as regards Christianity. The facts of Revealed Religion, though in their substance unaltered, present a less compact and orderly front to the attacks of its enemies now than formerly, and allow of the introduction of new inquiries and theories concerning its sources and its rise. The state of things is not as it was, when an appeal lay to the supposed works of the Areopagite, or to the primitive Decretals, or to St. Dionysius's answers to Paul, or to the Cœna Domini of St. Cyprian. The assailants of dogmatic truth have got the start of its adherents of whatever Creed; philosophy is completing what criticism has begun; and apprehensions are not unreasonably excited lest we should have a new world to conquer before we have weapons for the warfare. Already infidelity has its views and conjectures, on which it arranges the facts of ecclesiastical history; and it is sure to consider the absence of any antagonist theory as an evidence of the reality of its own. That the hypothesis, here to be adopted, accounts not only for the Athanasian Creed, but for the Creed of Pope Pius, is no fault of those who adopt it. No one has power over the issues of his principles; we cannot manage our argument, and have as much of it as we please and no more. An argument is needed, unless Christianity is to abandon the province of argument; and those who find fault with the explanation here offered of its historical phenomena will find it their duty to provide one for themselves. And as no special aim at Roman Catholic doctrine need be supposed to have given a direction to the inquiry, so neither can a reception of that doctrine be immediately based on its results. It would be the work of a life to apply the Theory of Developments so carefully to the writings of the Fathers, and to the history of controversies and councils, as thereby to vindicate the reasonableness of every decision of Rome; much less can such an undertaking be imagined by one who, in the middle of his days, is beginning life again. Thus much, however, might be |