THIRD NOTE J POWER OF ASSIMILATION.
In the physical world, whatever has life is characterized by growth, so that in no respect to grow is to cease to live. It grows by taking into its own substance external materials; and this absorption or assimilation is completed when the materials appropriated come to belong to it or enter into its unity. Two things cannot become one, except there be a power of assimilation in one or the other. Sometimes assimilation is effected only with an effort; it is possible to die of repletion, and there are animals who lie torpid for a time under the contest between the foreign substance and the assimilating power. And different food is proper for different recipients.
This analogy may be taken to illustrate certain peculiarities in the growth or development in ideas, which were noticed in the first Chapter. It is otherwise with mathetical and other abstract creations, which, like the soul itself, are solitary and self-dependent; but doctrines and views which relate to man are not placed in a void, but in the crowded world, and make way for themselves by interpenetration, and dev elope by absorption. Facts and opinions, which have hitherto been regarded in other relations and grouped round other centres, henceforth are gradually attracted to a new influence and subjected to a new sovereign. They are modified, laid down afresh, thrust aside, as the case may be. A new element of order and composition has come among them; and its life is proved by this capacity of expansion, without disarrangement or dissolution. An eclectic, conservative, assimilating, healing, moulding process, a unitive power, is of the essence, and a third test, of a faithful development.
Thus, a power of development is a proof of life, not only in its essay, but especially in its success; for a mere formula either does not expand or is shattered in expanding. A living idea becomes many, yet remains one.
The attempt at development shows the presence of a principle, and its success the presence of an idea. Principles stimulate thought, and an idea concentrates it.
The idea never was that throve and lasted, yet, like mathematical truth, incorporated nothing from external sources. So far from the fact of such incorporation implying corruption, as is sometimes supposed, development is a process of incorporation. Mahometantism may be in external developments scarcely more than a compound of other theologies, yet no one would deny that there has been a living idea somewhere in a religion, which has been so strong, so wide, so lasting a bond of union in the history of the world. Why it has not continued to develope after its first preaching, if this be the case, as it seems to be, cannot be determined without a greater knowledge of that religion, and how far it is merely political, how far theological, than we commonly possess.
In Christianity, opinion, while a raw material, is called philosophy or scholasticism; when a rejected refuse, it is called heresy.
Ideas are more open to an external bias in their commencement than afterwards; hence the great majority of writers who consider the Medieval Church corrupt, trace its corruption, to the first four centuries, not to what are culled the dark ages.
That an idea more readily coalesces with these ideas than with those does not show that it has been unduly influenced, that is, corrupted by them, but that it has an antecedent affinity to them. At least it shall be assumed here that, when the Gospels speak of virtue going out of our Lord, and of His healing with the clay which His lips had moistened, they afford instances, not of a perversion of Christianity, but of affinity to notions which were external to it; and that St. Paul was not biassed by Orientalism, though he said that it was " excellent not to touch a
Thus in politics, too, ideas are sometimes proposed, discussed, rejected, or adopted, as it may happen, and sometimes they are shown to be unmeaning and impossible; sometimes they are true, but partially so, or in subordination to other ideas, with which, in consequence, they are as wholes or in part incorporated, as far as these have affinities to them, the power to incorporate being thus recognized as a property of life. Mr. Bentham's system was an attempt to make the circle of legal and moral truths developments of certain principles of his own; — those principles of his may, if it so happen, prove unequal to the weight of truths which are eternal, and the system founded on them may break into pieces; or again, a State may absorb certain of them, for which it has affinity, that is, it may develope in Benthamism, yet remain in substance what it was before. In the history of the French Revolution we read of many middle parties, who attempted to form theories of constitutions short of those which they would call extreme, and successively failed from the want of power or reality in their characteristic ideas. The Semi-arians attempted a middle way between orthodoxy and heresy, but could not stand their ground; at length part fell into Macedonianism, and part joined the Church.
The stronger and more living is an idea, that is, the more powerful hold it exercises on the minds of men, the more able is it to dispense with safeguards, and trust to itself against the danger of corruption. As strong frames exult in their agility, and healthy constitutions throw off ailments, so parties or schools that live can afford to be rash, and will sometimes be betrayed into extravagances, yet are brought right by their inherent vigour. On the other hand, unreal systems are commonly decent externally. Forms, subscriptions, or Articles of religion are indispensable when the principle of life is weakly. Thus Presbyterianism has maintained its original theology in
Scotland where legal subscriptions are enforced, while it has run into Arianism or Unitarianism where that protection is away. We have yet to see whether the Free Kirk can keep its present theological ground. The Church of Rome can consult expedience more freely than other bodies, as trusting to her living tradition, and is sometimes thought to disregard principle and scruple when she is but dispensing with forms. Thus Saints are often characterized by acts which are no patterns for others; and the most gifted men are, by reason of their very gifts, sometimes led into fatal inadvertences. Hence vows are the wise defence of unstable virtue, and general rules the refuge of feeble authority.
And so much may suffice on the unitive poioer of faithful developments, which constitutes their third characteristic.
FOURTH NOTE. LOGICAL SEQUENCE.
Logic is the organization of thought, and, as being such, is a security for the faithfulness of intellectual developments; and the necessity of using it is undeniable as far as this, that its rules must not be transgressed. That it is not brought into exercise in every instance of doctrinal development is owing to the varieties of mental constitution, whether in communities or in individuals, with whom great truths or seeming truths are lodged. The question indeed may be asked whether a development can be other in any case than a logical operation; but, if by this is meant a conscious reasoning from premisses to conclusion, of course the answer must be in the negative.
An idea under one or other of its aspects grows in the mind by remaining there; it becomes familiar and distinct, and is viewed in its relations; it leads to other aspects, and these again to others, subtle, recondite, original, according to the character, intellectual and moral, of the recipient; and thus a body of thought is gradually formed without his recognizing what is going on within him. And all this while, or at least from time to time, external circumstances elicit into formal statement the thoughts which are coming into being in the depths of his mind; and soon he has to begin to defend them; and then again a further process must take place, of analyzing his statements and ascertaining their dependence one on another. And thus he is led to regard as consequences, and to trace to principles, what hitherto he has discerned by a moral perception, and adopted on sympathy; and logic is brought in to arrange and inculcate what no science was employed in gaining.
And so in the same way, such intellectual processes, as are carried on silently and spontaneously in the mind of a party or school, of necessity come to light at a later date, and are recognized, and their issues are scientifically arranged. And then logic has the further function of propagation; analogy, the nature of the case, antecedent probability, application of principles, congruity, expedience, being some of the methods of proof by which the development is continued from mind to mind and established in the faith of the community.
Yet even then the analysis is not made on a principle, or with any view to its whole course and finished results. Each argument is brought for an immediate purpose; minds develope step by step, without looking behind them or anticipating their goal, and without either intention or promise of forming a system. Afterwards, however, this logical character which the whole wears becomes a test that the process has been a true development, not a perversion or corruption, from its evident naturalness; and in some cases from the gravity, distinctness, precision, and majesty of its advance, and the harmony of its proportions, like the tall growth, and graceful branching, and rich foliage, of some vegetable production.
The process of development, thus capable of a logical expression, has sometimes been invidiously spoken of as rationalism and contrasted with faith. But, though a particular doctrine or opinion which is subjected to development may happen to be rationalistic, and, as is the original, such are its results: and though we may develope erroneously, that is, reason incorrectly, yet the developing itself as little deserves that imputation in any case, as an inquiry into an historical fact, which we do not thereby make but ascertain, — for instance, whether or not St. Mark wrote his Gospel with St. Matthew before him, or whether Solomon brought his merchandize from Tartessus or some Indian port. Rationalism is the exercise of reason instead of faith in matters of faith; but one does not see how it can be faith to adopt the premisses, and unbelief to accept the conclusion.
At the same time it may be granted that the spontaneous process which goes on within the mind itself is higher and choicer than that which is logical; for the latter, being scientific, is common property, and can be taken and made use of by minds who are personally strangers, in any true sense, both to the ideas in question and to their development.
Thus, the holy Apostles would know without words all the truths concerning the high doctrines of theology, which controversialists after them have piously and charitably reduced to formulae, and developed through argument. Thus, St. Justin or St. Irenseus might be without any digested ideas of Purgatory or Original Sin, yet have an intense feeling, which they had not defined or located, both of the fault of our first nature and the responsibilities of our nature regenerate. Thus St. Antony said to the philosophers who came to mock him, " He whose mind is in health does not need letters;" and St. Ignatius Loyola, while yet an unlearned neophyte, was favoured with transcendent perceptions of the Holy Trinity during his penance at Manresa. Thus St. Athanasius himself is more powerful in statement and exposition than in proof; while in Bellarmine we find the whole series of doctrines carefully drawn out, duly adjusted with one another, and exactly analyzed one by one.
The history of empires and of public men supplies so many instances of logical development in the field of politics, that it is needless to do more than to refer to one of them. It is illustrated by the words of Jeroboam, "Now shall this kingdom return to the house of David, if this people go up to do sacrifice in the house of the Lord at Jerusalem... Wherefore the king took counsel and made two calves of gold, and said unto them, Behold thy gods, 0 Israel."" Idolatry was a duty of kingcraft with the schismatical kingdom.
A specimen of logical development is afforded us in the history of Lutheranism as it has of late years been drawn out by various English writers. Luther started on a double basis, his dogmatic principle being contradicted by his right of private judgment, and his sacramental by his theory of justification. The sacramental element never showed signs of life; but on his death, that which he represented in his own person as a teacher, the dogmatic, gained the ascendancy; and " every expression of his upon controverted points became a norm for the party, which, at all times the largest, was at last coextensive with the Church itself. This almost idolatrous veneration was perhaps increased by the selection of declarations of faith, of which the substance on the whole was his, for the symbolical books of his Church." 5 Next a reaction took place; private judgment was restored to the supremacy. Calixtus put reason, and Spener the so-called religion of the heart, in the place of dogmatic correctness. Pietism for the time died away; but rationalism developed in Wolf, who professed to prove all the orthodox doctrines, by a process of reasoning, from premisses level with the reason. It was soon found that the instrument which Wolf had used for orthodoxy, could as plausibly be used against it; — in his hands it had proved the Creed; in the hands of Semler, Ernesti, and others, it disproved the authority of Scripture. What was religion to be made to consist in now? A sort of philosophical Pietism followed; or rather Spener's pietism and the original theory of justification were analyzed more thoroughly, and issued in various theories of Pantheism, which from the first was at the bottom of Luther's doctrine and personal character. And this appears to be the state of Lutheranism at present, whether we view it in the philosophy of Kant, in the open infidelity of Strauss, or in the religious professions of the new Evangelical Church, of Prussia. Applying this instance to the subject which it has been here brought to illustrate, I should say that the equable and orderly march and natural succession of views, by which the creed of Luther has been changed into the infidel or heretical philosophy of his present representatives, is a proof that that change is no perversion or corruption, but a faithful development of the original idea.
This is but one out of many instances with which the history of the Church supplies us. The fortunes of a theological school are made in. a later generation the measure of the teaching of its founder. The great Origen died after his many labours in peace; his immediate pupils were saints and rulers in the Church; he has the praise of St. Athanasius, St. Basil, and St. Gregory Nazianzen, and furnishes materials to St. Ambrose and St. Hilary; yet, as time proceeded, a definite heterodoxy was the growing result of his theology, and at length, three hundred years after his death, he was condemned, and, as has generally been considered, in an Ecumenical Council.6 " Diodorus of Tarsus," says Tillemont, " died at an advanced age, in the peace of the Church, honoured by the praises of the greatest saints, and crowned with a glory, which, having ever attended him through life, followed him after his death;" 7 yet St. Cyril of Alexandria considers him and Theodore of Mopsuestia the true authors of Nestorianism, and he was placed in the event by the Nestorians among their saints. Theodore himself was condemned after his death by the same Council which is said to have condemned Origen, and is justly considered the chief rationalizing doctor of Antiquity; yet he was in the highest repute in his day, and the Eastern Synod complains, as quoted by Facundus, that " Blessed Theodore, who died so happily, who was so eminent a teacher for five and forty years, and overthrew every heresy, and in his lifetime experienced no imputation from the orthodox, now after
6 Halloix, Valesius, Lequien, Gieseler, Dollinger, &c., say that he was condemned, not in the fifth Council, but in the Council under Mennas.
his death so long ago, after his many conflicts, after his ten thousand books composed in refutation of errors, after his approval in the sight of priests, emperors, and people, runs the risk of receiving the reward of heretics, and of being called their chief/'8 There is a certain continuous advance and determinate path which belong to the history of a doctrine, policy, or institution, and which impress upon the common sense of mankind, that what it ultimately becomes is the issue of what it was at first. This sentiment is expressed in the proverb, not limited to Latin, Exitus acta probat; and is sanctioned by Divine Wisdom, when, warning us against false prophets, it says, " Ye shall know them by their fruits."
A doctrine, then, professed in its mature years by a philosophy or religion, is likely to be a true development, not a corruption, in proportion as it seems to be the logical issue of its original tea ching.