An Essay on the Development of Christian Doctrine Part 10

By the later rule of the Church surely; by the _dicta_ of some later Saints, as by St. Chrysostom; by one or two inferences from Scripture; by an argument founded on the absolute necessity of Baptism for salvation,--sufficient reasons certainly, but impotent to reverse the fact that neither in Dalmatia nor in Cappadocia, neither in Rome, nor in Africa, was it then imperative on Christian parents, as it is now, to give baptism to their young children. It was on retrospect and after the truths of the Creed had sunk into the Christian mind, that the authority of such men as St. Cyprian, St. Chrysostom, and St. Augustine brought round the _orbis terrarum_ to the conclusion, which the infallible Church confirmed, that observance of the rite was the rule, and the non-observance the exception.

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(4.) _Communion in one kind._

In the beginning of the fifteenth century, the Council of Constance p.r.o.nounced that, "though in the primitive Church the Sacrament" of the Eucharist "was received by the faithful under each kind, yet the custom has been reasonably introduced, for the avoiding of certain dangers and scandals, that it should be received by the consecrators under each kind, and by the laity only under the kind of Bread; since it is most firmly to be believed, and in no wise doubted, that the whole Body and Blood of Christ is truly contained as well under the kind of Bread as under the kind of Wine."

Now the question is, whether the doctrine here laid down, and carried into effect in the usage here sanctioned, was entertained by the early Church, and may be considered a just development of its principles and practices. I answer that, starting with the presumption that the Council has ecclesiastical authority, which is the point here to be a.s.sumed, we shall find quite enough for its defence, and shall be satisfied to decide in the affirmative; we shall readily come to the conclusion that Communion under either kind is lawful, each kind conveying the full gift of the Sacrament.

For instance, Scripture affords us two instances of what may reasonably be considered the administration of the form of Bread without that of Wine; viz. our Lord's own example towards the two disciples at Emmaus, and St. Paul's action at sea during the tempest. Moreover, St. Luke speaks of the first Christians as continuing in the "_breaking of bread_, and in prayer," and of the first day of the week "when they came together to _break bread_."

And again, in the sixth chapter of St. John, our Lord says absolutely, "He that eateth Me, even he shall live by Me." And, though He distinctly promises that we shall have it granted to us to drink His blood, as well as to eat His flesh; nevertheless, not a word does He say to signify that, as He is the Bread from heaven and the living Bread, so He is the heavenly, living Wine also. Again, St. Paul says that "whosoever shall eat this Bread _or_ drink this Cup of the Lord unworthily, shall be guilty of the Body and Blood of the Lord."

Many of the types of the Holy Eucharist, as far as they go, tend to the same conclusion; as the Manna, to which our Lord referred, the Paschal Lamb, the Shewbread, the sacrifices from which the blood was poured out, and the miracle of the loaves, which are figures of the bread alone; while the water from the rock, and the Blood from our Lord's side correspond to the wine without the bread. Others are representations of both kinds; as Melchizedek's feast, and Elijah's miracle of the meal and oil.

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And, further, it certainly was the custom in the early Church, under circ.u.mstances, to communicate in one kind, as we learn from St. Cyprian, St. Dionysius, St. Basil, St. Jerome, and others. For instance, St.

Cyprian speaks of the communion of an infant under Wine, and of a woman under Bread; and St. Ambrose speaks of his brother in s.h.i.+pwreck folding the consecrated Bread in a handkerchief, and placing it round his neck; and the monks and hermits in the desert can hardly be supposed to have been ordinarily in possession of consecrated Wine as well as Bread. From the following Letter of St. Basil, it appears that, not only the monks, but the whole laity of Egypt ordinarily communicated in Bread only. He seems to have been asked by his correspondent, whether in time of persecution it was lawful, in the absence of priest or deacon, to take the communion "in one's own _hand_," that is, of course, the Bread; he answers that it may be justified by the following parallel cases, in mentioning which he is altogether silent about the Cup. "It is plainly no fault," he says, "for long custom supplies instances enough to sanction it. For all the monks in the desert, where there is no priest, keep the communion at home, and partake it from themselves. In Alexandria too, and in Egypt, each of the laity, for the most part, has the Communion in his house, and, when he will, he partakes it by means of himself. For when once the priest has celebrated the Sacrifice and given it, he who takes it as a whole together, and then partakes of it daily, reasonably ought to think that he partakes and receives from him who has given it."[132:1] It should be added, that in the beginning of the Letter he may be interpreted to speak of communion in both kinds, and to say that it is "good and profitable."

Here we have the usage of Pontus, Egypt, Africa, and Milan. Spain may be added, if a late author is right in his view of the meaning of a Spanish Canon;[132:2] and Syria, as well as Egypt, at least at a later date, since Nicephorus[132:3] tells us that the Acephali, having no Bishops, kept the Bread which their last priests had consecrated, and dispensed crumbs of it every year at Easter for the purposes of Communion.

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But it may be said, that after all it is so very hazardous and fearful a measure actually to withdraw from Christians one-half of the Sacrament, that, in spite of these precedents, some direct warrant is needed to reconcile the mind to it. There might have been circ.u.mstances which led St. Cyprian, or St. Basil, or the Apostolical Christians before them to curtail it, about which we know nothing. It is not therefore safe in us, because it was safe in them. Certainly a warrant is necessary; and just such a warrant is the authority of the Church. If we can trust her implicitly, there is nothing in the state of the evidence to form an objection to her decision in this instance, and in proportion as we find we can trust her does our difficulty lessen. Moreover, children, not to say infants, were at one time admitted to the Eucharist, at least to the Cup; on what authority are they now excluded from Cup and Bread also?

St. Augustine considered the usage to be of Apostolical origin; and it continued in the West down to the twelfth century; it continues in the East among Greeks, Russo-Greeks, and the various Monophysite Churches to this day, and that on the ground of its almost universality in the primitive Church.[133:1] Is it a greater innovation to suspend the Cup, than to cut off children from Communion altogether? Yet we acquiesce in the latter deprivation without a scruple. It is safer to acquiesce with, than without, an authority; safer with the belief that the Church is the pillar and ground of the truth, than with the belief that in so great a matter she is likely to err.

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(5.) _The h.o.m.ousion._

The next instance I shall take is from the early teaching on the subject of our Lord's Consubstantiality and Co-eternity.

In the controversy carried on by various learned men in the seventeenth and following century, concerning the statements of the early Fathers on this subject, the one party determined the patristic theology by the literal force of the separate expressions or phrases used in it, or by the philosophical opinions of the day; the other, by the doctrine of the Catholic Church, as afterwards authoritatively declared. The one party argued that those Fathers _need not_ have meant more than what was afterwards considered heresy; the other answered that there is _nothing to prevent_ their meaning more. Thus the position which Bull maintains seems to be nothing beyond this, that the Nicene Creed is a natural key for interpreting the body of Ante-nicene theology. His very aim is to explain difficulties; now the notion of difficulties and their explanation implies a rule to which they are apparent exceptions, and in accordance with which they are to be explained. Nay, the t.i.tle of his work, which is a "Defence of the Creed of Nicaea," shows that he is not investigating what is true and what false, but explaining and justifying a foregone conclusion, as sanctioned by the testimony of the great Council. Unless the statements of the Fathers had suggested difficulties, his work would have had no object. He allows that their language is not such as they would have used after the Creed had been imposed; but he says in effect that, if we will but take it in our hands and apply it equitably to their writings, we shall bring out and harmonize their teaching, clear their ambiguities, and discover their anomalous statements to be few and insignificant. In other words, he begins with a presumption, and shows how naturally facts close round it and fall in with it, if we will but let them. He does this triumphantly, yet he has an arduous work; out of about thirty writers whom he reviews, he has, for one cause or other, to "explain piously" nearly twenty.

SECTION II.

OUR LORD'S INCARNATION AND THE DIGNITY OF HIS BLESSED MOTHER AND OF ALL SAINTS.

Bishop Bull's controversy had regard to Ante-nicene writers only, and to little more than to the doctrine of the Divine Son's consubstantiality and co-eternity; and, as being controversy, it necessarily narrows and dries up a large and fertile subject. Let us see whether, treated historically, it will not present itself to us in various aspects which may rightly be called developments, as coming into view, one out of another, and following one after another by a natural order of succession.

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First then, that the language of the Ante-nicene Fathers, on the subject of our Lord's Divinity, may be far more easily accommodated to the Arian hypothesis than can the language of the Post-nicene, is agreed on all hands. Thus St. Justin speaks of the Son as subservient to the Father in the creation of the world, as seen by Abraham, as speaking to Moses from the bush, as appearing to Joshua before the fall of Jericho,[135:1] as Minister and Angel, and as numerically distinct from the Father.

Clement, again, speaks of the Word[135:2] as the "Instrument of G.o.d,"

"close to the Sole Almighty;" "ministering to the Omnipotent Father's will;"[135:3] "an energy, so to say, or operation of the Father," and "const.i.tuted by His will as the cause of all good."[135:4] Again, the Council of Antioch, which condemned Paul of Samosata, says that He "appears to the Patriarchs and converses with them, being testified sometimes to be an Angel, at other times Lord, at others G.o.d;" that, while "it is impious to think that the G.o.d of all is called an Angel, the Son is the Angel of the Father."[136:1] Formal proof, however, is unnecessary; had not the fact been as I have stated it, neither Sandius would have professed to differ from the Post-nicene Fathers, nor would Bull have had to defend the Ante-nicene.

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One princ.i.p.al change which took place, as time went on, was the following: the Ante-nicene Fathers, as in some of the foregoing extracts, speak of the Angelic visions in the Old Testament as if they were appearances of the Son; but St. Augustine introduced the explicit doctrine, which has been received since his date, that they were simply Angels, through whom the Omnipresent Son manifested Himself. This indeed is the only interpretation which the Ante-nicene statements admitted, as soon as reason began to examine what they did mean. They could not mean that the Eternal G.o.d could really be seen by bodily eyes; if anything was seen, that must have been some created glory or other symbol, by which it pleased the Almighty to signify His Presence. What was heard was a sound, as external to His Essence, and as distinct from His Nature, as the thunder or the voice of the trumpet, which pealed along Mount Sinai; what it was had not come under discussion till St.

Augustine; both question and answer were alike undeveloped. The earlier Fathers spoke as if there were no medium interposed between the Creator and the creature, and so they seemed to make the Eternal Son the medium; what it really was, they had not determined. St. Augustine ruled, and his ruling has been accepted in later times, that it was not a mere atmospheric phenomenon, or an impression on the senses, but the material form proper to an Angelic presence, or the presence of an Angel in that material garb in which blessed Spirits do ordinarily appear to men.

Henceforth the Angel in the bush, the voice which spoke with Abraham, and the man who wrestled with Jacob, were not regarded as the Son of G.o.d, but as Angelic ministers, whom He employed, and through whom He signified His presence and His will. Thus the tendency of the controversy with the Arians was to raise our view of our Lord's Mediatorial acts, to impress them on us in their divine rather than their human aspect, and to a.s.sociate them more intimately with the ineffable glories which surround the Throne of G.o.d. The Mediators.h.i.+p was no longer regarded in itself, in that prominently subordinate place which it had once occupied in the thoughts of Christians, but as an office a.s.sumed by One, who though having become man in order to bear it, was still G.o.d.[137:1] Works and attributes, which had hitherto been a.s.signed to the Economy or to the Sons.h.i.+p, were now simply a.s.signed to the Manhood. A tendency was also elicited, as the controversy proceeded, to contemplate our Lord more distinctly in His absolute perfections, than in His relation to the First Person of the Blessed Trinity. Thus, whereas the Nicene Creed speaks of the "Father Almighty," and "His Only-begotten Son, our Lord, G.o.d from G.o.d, Light from Light, Very G.o.d from Very G.o.d," and of the Holy Ghost, "the Lord and Giver of Life," we are told in the Athanasian of "the Father Eternal, the Son Eternal, and the Holy Ghost Eternal," and that "none is afore or after other, none is greater or less than another."

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The Apollinarian and Monophysite controversy, which followed in the course of the next century, tended towards a development in the same direction. Since the heresies, which were in question, maintained, at least virtually, that our Lord was not man, it was obvious to insist on the pa.s.sages of Scripture which describe His created and subservient nature, and this had the immediate effect of interpreting of His manhood texts which had hitherto been understood more commonly of His Divine Sons.h.i.+p. Thus, for instance, "My Father is greater than I," which had been understood even by St. Athanasius of our Lord as G.o.d, is applied by later writers more commonly to His humanity; and in this way the doctrine of His subordination to the Eternal Father, which formed so prominent a feature in Ante-nicene theology, comparatively fell into the shade.

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And coincident with these changes, a most remarkable result is discovered. The Catholic polemic, in view of the Arian and Monophysite errors, being of this character, became the natural introduction to the _cultus Sanctorum_; for in proportion as texts descriptive of created mediation ceased to belong to our Lord, so was a room opened for created mediators. Nay, as regards the instance of Angelic appearances itself, as St. Augustine explained them, if those appearances were creatures, certainly creatures were wors.h.i.+pped by the Patriarchs, not indeed in themselves,[138:1] but as the token of a Presence greater than themselves. When "Moses hid his face, for he was afraid to look upon G.o.d," he hid his face before a creature; when Jacob said, "I have seen G.o.d face to face and my life is preserved," the Son of G.o.d was there, but what he saw, what he wrestled with, was an Angel. When "Joshua fell on his face to the earth and did wors.h.i.+p before the captain of the Lord's host, and said unto him, What saith my Lord unto his servant?"

what was seen and heard was a glorified creature, if St. Augustine is to be followed; and the Son of G.o.d was in him.

And there were plain precedents in the Old Testament for the lawfulness of such adoration. When "the people saw the cloudy pillar stand at the tabernacle-door," "all the people rose up and wors.h.i.+pped, every man in his tent-door."[139:1] When Daniel too saw "a certain man clothed in linen" "there remained no strength" in him, for his "comeliness was turned" in him "into corruption." He fell down on his face, and next remained on his knees and hands, and at length "stood trembling," and said "O my Lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my Lord talk with this my Lord?"[139:2] It might be objected perhaps to this argument, that a wors.h.i.+p which was allowable in an elementary system might be unlawful when "grace and truth" had come "through Jesus Christ;" but then it might be retorted surely, that that elementary system had been emphatically opposed to all idolatry, and had been minutely jealous of everything which might approach to favouring it. Nay, the very prominence given in the Pentateuch to the doctrine of a Creator, and the comparative silence concerning the Angelic creation, and the prominence given to the Angelic creation in the later Prophets, taken together, were a token both of that jealousy, and of its cessation, as time went on. Nor can anything be concluded from St. Paul's censure of Angel wors.h.i.+p, since the sin which he is denouncing was that of "not holding the Head," and of wors.h.i.+pping creatures _instead_ of the Creator as the source of good. The same explanation avails for pa.s.sages like those in St. Athanasius and Theodoret, in which the wors.h.i.+p of Angels is discountenanced.

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The Arian controversy had led to another development, which confirmed by antic.i.p.ation the _cultus_ to which St. Augustine's doctrine pointed. In answer to the objection urged against our Lord's supreme Divinity from texts which speak of His exaltation, St. Athanasius is led to insist forcibly on the benefits which have accrued to man through it. He says that, in truth, not Christ, but that human nature which He had a.s.sumed, was raised and glorified in Him. The more plausible was the heretical argument against His Divinity from those texts, the more emphatic is St.

Athanasius's exaltation of our regenerate nature by way of explaining them. But intimate indeed must be the connexion between Christ and His brethren, and high their glory, if the language which seemed to belong to the Incarnate Word really belonged to them. Thus the pressure of the controversy elicited and developed a truth, which till then was held indeed by Christians, but less perfectly realized and not publicly recognized. The sanctification, or rather the deification of the nature of man, is one main subject of St. Athanasius's theology. Christ, in rising, raises His Saints with Him to the right hand of power. They become instinct with His life, of one body with His flesh, divine sons, immortal kings, G.o.ds. He is in them, because He is in human nature; and He communicates to them that nature, deified by becoming His, that them It may deify. He is in them by the Presence of His Spirit, and in them He is seen. They have those t.i.tles of honour by partic.i.p.ation, which are properly His. Without misgiving we may apply to them the most sacred language of Psalmists and Prophets. "Thou art a Priest for ever" may be said of St. Polycarp or St. Martin as well as of their Lord. "He hath dispersed abroad, he hath given to the poor," was fulfilled in St.

Laurence. "I have found David My servant," first said typically of the King of Israel, and belonging really to Christ, is transferred back again by grace to His Vicegerents upon earth. "I have given thee the nations for thine inheritance" is the prerogative of Popes; "Thou hast given him his heart's desire," the record of a martyr; "thou hast loved righteousness and hated iniquity," the praise of Virgins.

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"As Christ," says St. Athanasius, "died, and was exalted as man, so, as man, is He said to take what, as G.o.d, He ever had, in order that even this so high a grant of grace might reach to us. For the Word did not suffer loss in receiving a body, that He should seek to receive a grace, but rather He deified that which He put on, nay, gave it graciously to the race of man. . . . For it is the Father's glory, that man, made and then lost, should be found again; and, when done to death, that he should be made alive, and should become G.o.d's temple. For whereas the powers in heaven, both Angels and Archangels, were ever wors.h.i.+pping the Lord, as they are now too wors.h.i.+pping Him in the Name of Jesus, this is our grace and high exaltation, that, even when He became man, the Son of G.o.d is wors.h.i.+pped, and the heavenly powers are not startled at seeing all of us, who are of one body with Him, introduced into their realms."[141:1] In this pa.s.sage it is almost said that the glorified Saints will partake in the homage paid by Angels to Christ, the True Object of all wors.h.i.+p; and at least a reason is suggested to us by it for the Angel's shrinking in the Apocalypse from the homage of St. John, the Theologian and Prophet of the Church.[141:2] But St. Athanasius proceeds still more explicitly, "In that the Lord, even when come in human body and called Jesus, was wors.h.i.+pped and believed to be G.o.d's Son, and that through Him the Father is known, it is plain, as has been said, that, _not the Word_, considered as the Word, received this so great grace, _but we_. For, because of our relations.h.i.+p to His Body, we too have become G.o.d's temple, and in consequence have been made G.o.d's sons, so that _even in us the Lord is now wors.h.i.+pped_, and beholders report, as the Apostle says, that 'G.o.d is in them of a truth.'"[142:1]

It appears to be distinctly stated in this pa.s.sage, that those who are formally recognized as G.o.d's adopted sons in Christ, are fit objects of wors.h.i.+p on account of Him who is in them; a doctrine which both interprets and accounts for the invocation of Saints, the _cultus_ of relics, and the religious veneration in which even the living have sometimes been held, who, being saintly, were distinguished by miraculous gifts.[142:2] Wors.h.i.+p then is the necessary correlative of glory; and in the same sense in which created natures can share in the Creator's incommunicable glory, are they also allowed a share of that wors.h.i.+p which is His property alone.

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There was one other subject on which the Arian controversy had a more intimate, though not an immediate influence. Its tendency to give a new interpretation to the texts which speak of our Lord's subordination, has already been noticed; such as admitted of it were henceforth explained more prominently of His manhood than of His Mediators.h.i.+p or His Sons.h.i.+p.

But there were other texts which did not admit of this interpretation, and which, without ceasing to belong to Him, might seem more directly applicable to a creature than to the Creator. He indeed was really the "Wisdom in whom the Father eternally delighted," yet it would be but natural, if, under the circ.u.mstances of Arian misbelief, theologians looked out for other than the Eternal Son to be the immediate object of such descriptions. And thus the controversy opened a question which it did not settle. It discovered a new sphere, if we may so speak, in the realms of light, to which the Church had not yet a.s.signed its inhabitant. Arianism had admitted that our Lord was both the G.o.d of the Evangelical Covenant, and the actual Creator of the Universe; but even this was not enough, because it did not confess Him to be the One, Everlasting, Infinite, Supreme Being, but as one who was made by the Supreme. It was not enough in accordance with that heresy to proclaim Him as having an ineffable origin before all worlds; not enough to place him high above all creatures as the type of all the works of G.o.d's Hands; not enough to make Him the King of all Saints, the Intercessor for man with G.o.d, the Object of wors.h.i.+p, the Image of the Father; not enough, because it was not all, and between all and anything short of all, there was an infinite interval. The highest of creatures is levelled with the lowest in comparison of the One Creator Himself. That is, the Nicene Council recognized the eventful principle, that, while we believe and profess any being to be made of a created nature, such a being is really no G.o.d to us, though honoured by us with whatever high t.i.tles and with whatever homage. Arius or Asterius did all but confess that Christ was the Almighty; they said much more than St. Bernard or St. Alphonso have since said of the Blessed Mary; yet they left Him a creature and were found wanting. Thus there was "a wonder in heaven:" a throne was seen, far above all other created powers, mediatorial, intercessory; a t.i.tle archetypal; a crown bright as the morning star; a glory issuing from the Eternal Throne; robes pure as the heavens; and a sceptre over all; and who was the predestined heir of that Majesty?

Since it was not high enough for the Highest, who was that Wisdom, and what was her name, "the Mother of fair love, and fear, and holy hope,"

"exalted like a palm-tree in Engaddi, and a rose-plant in Jericho,"

"created from the beginning before the world" in G.o.d's everlasting counsels, and "in Jerusalem her power"? The vision is found in the Apocalypse, a Woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. The votaries of Mary do not exceed the true faith, unless the blasphemers of her Son came up to it.

The Church of Rome is not idolatrous, unless Arianism is orthodoxy.

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