---
title: "An Essay on the Development of Christian Doctrine"
author: "John Henry Newman"
languages: [en]
shelf: "Modern theology"
section: 11 of 25
url: https://scriptura.si/works/john-henry-newman-an-essay-on-the-development-of-christian-doctrine/11/
cite: "John Henry Newman, An Essay on the Development of Christian Doctrine, section 11. Scriptura (scriptura.si), https://scriptura.si/works/john-henry-newman-an-essay-on-the-development-of-christian-doctrine/11/"
---

# An Essay on the Development of Christian Doctrine

*John Henry Newman*

Newman asks how a doctrine can grow over the centuries and still be the same faith.

## 11. Chapter V · 1 of 3

Source: https://scriptura.si/works/john-henry-newman-an-essay-on-the-development-of-christian-doctrine/11/ · cite a paragraph as https://scriptura.si/works/john-henry-newman-an-essay-on-the-development-of-christian-doctrine/11/#p-N

[¶0] GENUINE DEVELOPMENTS CONTRASTED WITH CORRUPTIONS.

[¶1] I have been engaged in drawing out the positive and direct argument in proof of the intimate connexion, or rather oneness, with primitive Apostolic teaching, of the body of doctrine known at this day by the name of Catholic, and professed substantially both by Eastern and Western Christendom. That faith is undeniably the historical continuation of the religious system, which bore the name of Catholic in the eighteenth century, in the seventeenth, in the sixteenth, and so back in every preceding century, till we arrive at the first;--undeniably the successor, the representative, the heir of the religion of Cyprian, Basil, Ambrose and Augustine. The only question that can be raised is whether the said Catholic faith, as now held, is logically, as well as historically, the representative of the ancient faith. This then is the subject, to which I have as yet addressed myself, and I have maintained that modern Catholicism is nothing else but simply the legitimate growth and complement, that is, the natural and necessary development, of the doctrine of the early church, and that its divine authority is included in the divinity of Christianity.

[¶2] So far I have gone, but an important objection presents itself for distinct consideration. It may be said in answer to me that it is not enough that a certain large system of doctrine, such as that which goes by the name of Catholic, should admit of being referred to beliefs, opinions, and usages which prevailed among the first Christians, in order to my having a logical right to include a reception of the later teaching in the reception of the earlier; that an intellectual development may be in one sense natural, and yet untrue to its original, as diseases come of nature, yet are the destruction, or rather the negation of health; that the causes which stimulate the growth of ideas may also disturb and deform them; and that Christianity might indeed have been intended by its Divine Author for a wide expansion of the ideas proper to it, and yet this great benefit hindered by the evil birth of cognate errors which acted as its counterfeit; in a word, that what I have called developments in the Roman Church are nothing more or less than what used to be called her corruptions; and that new names do not destroy old grievances.

[¶3] This is what may be said, and I acknowledge its force: it becomes necessary in consequence to assign certain characteristics of faithful developments, which none but faithful developments have, and the presence of which serves as a test to discriminate between them and corruptions. This I at once proceed to do, and I shall begin by determining what a corruption is, and why it cannot rightly be called, and how it differs from, a development.

[¶4] To find then what a corruption or perversion of the truth is, let us inquire what the word means, when used literally of material substances. Now it is plain, first of all, that a corruption is a word attaching to organized matters only; a stone may be crushed to powder, but it cannot be corrupted. Corruption, on the contrary, is the breaking up of life, preparatory to its termination. This resolution of a body into its component parts is the stage before its dissolution; it begins when life has reached its perfection, and it is the sequel, or rather the continuation, of that process towards perfection, being at the same time the reversal and undoing of what went before. Till this point of regression is reached, the body has a function of its own, and a direction and aim in its action, and a nature with laws; these it is now losing, and the traits and tokens of former years; and with them its vigour and powers of nutrition, of assimilation, and of self-reparation.

[¶5] Taking this analogy as a guide, I venture to set down seven Notes of varying cogency, independence and applicability, to discriminate healthy developments of an idea from its state of corruption and decay, as follows:--There is no corruption if it retains one and the same type, the same principles, the same organization; if its beginnings anticipate its subsequent phases, and its later phenomena protect and subserve its earlier; if it has a power of assimilation and revival, and a vigorous action from first to last. On these tests I shall now enlarge, nearly in the order in which I have enumerated them.

[¶6] SECTION I.

[¶7] FIRST NOTE OF A GENUINE DEVELOPMENT.

[¶8] PRESERVATION OF TYPE.

[¶9] This is readily suggested by the analogy of physical growth, which is such that the parts and proportions of the developed form, however altered, correspond to those which belong to its rudiments. The adult animal has the same make, as it had on its birth; young birds do not grow into fishes, nor does the child degenerate into the brute, wild or domestic, of which he is by inheritance lord. Vincentius of Lerins adopts this illustration in distinct reference to Christian doctrine. "Let the soul's religion," he says "imitate the law of the body, which, as years go on developes indeed and opens out its due proportions, and yet remains identically what it was. Small are a baby's limbs, a youth's are larger, yet they are the same."

[¶10] In like manner every calling or office has its own type, which those who fill it are bound to maintain; and to deviate from the type in any material point is to relinquish the calling. Thus both Chaucer and Goldsmith have drawn pictures of a true parish priest; these differ in details, but on the whole they agree together, and are one in such sense, that sensuality, or ambition, must be considered a forfeiture of that high title. Those magistrates, again, are called "corrupt," who are guided in their judgments by love of lucre or respect of persons, for the administration of justice is their essential function. Thus collegiate or monastic bodies lose their claim to their endowments or their buildings, as being relaxed and degenerate, if they neglect their statutes or their Rule. Thus, too, in political history, a mayor of the palace, such as he became in the person of Pepin, was no faithful development of the office he filled, as originally intended and established.

[¶11] In like manner, it has been argued by a late writer, whether fairly or not does not interfere with the illustration, that the miraculous vision and dream of the Labarum could not have really taken place, as reported by Eusebius, because it is counter to the original type of Christianity. "For the first time," he says, on occasion of Constantine's introduction of the standard into his armies, "the meek and peaceful Jesus became a God of battle, and the Cross, the holy sign of Christian Redemption, a banner of bloody strife. . . . . This was the first advance to the military Christianity of the middle ages, a modification of the pure religion of the Gospel, if directly opposed to its genuine principles, still apparently indispensable to the social progress of men."

[¶12] On the other hand, a popular leader may go through a variety of professions, he may court parties and break with them, he may contradict himself in words, and undo his own measures, yet there may be a steady fulfilment of certain objects, or adherence to certain plain doctrines, which gives a unity to his career, and impresses on beholders an image of directness and large consistency which shows a fidelity to his type from first to last.

[¶13] However, as the last instances suggest to us, this unity of type, characteristic as it is of faithful developments, must not be pressed to the extent of denying all variation, nay, considerable alteration of proportion and relation, as time goes on, in the parts or aspects of an idea. Great changes in outward appearance and internal harmony occur in the instance of the animal creation itself. The fledged bird differs much from its rudimental form in the egg. The butterfly is the development, but not in any sense the image, of the grub. The whale claims a place among mammalia, though we might fancy that, as in the child's game of catscradle, some strange introsusception had been permitted, to make it so like, yet so contrary, to the animals with which it is itself classed. And, in like manner, if beasts of prey were once in paradise, and fed upon grass, they must have presented bodily phenomena very different from the structure of muscles, claws, teeth, and viscera which now fit them for a carnivorous existence. Eutychius, Patriarch of Constantinople, on his death-bed, grasped his own hand and said, "I confess that in this flesh we shall all rise again;" yet flesh and blood cannot inherit the kingdom of God, and a glorified body has attributes incompatible with its present condition on earth.

[¶14] More subtle still and mysterious are the variations which are consistent or not inconsistent with identity in political and religious developments. The Catholic doctrine of the Holy Trinity has ever been accused by heretics of interfering with that of the Divine Unity out of which it grew, and even believers will at first sight consider that it tends to obscure it. Yet Petavius says, "I will affirm, what perhaps will surprise the reader, that that distinction of Persons which, in regard to proprietates is in reality most great, is so far from disparaging the Unity and Simplicity of God that this very real distinction especially avails for the doctrine that God is One and most Simple."

[¶15] Again, Arius asserted that the Second Person of the Blessed Trinity was not able to comprehend the First, whereas Eunomius's characteristic tenet was in an opposite direction, viz., that not only the Son, but that all men could comprehend God; yet no one can doubt that Eunomianism was a true development, not a corruption of Arianism.

[¶16] The same man may run through various philosophies or beliefs, which are in themselves irreconcilable, without inconsistency, since in him they may be nothing more than accidental instruments or expressions of what he is inwardly from first to last. The political doctrines of the modern Tory resemble those of the primitive Whig; yet few will deny that the Whig and Tory characters have each a discriminating type. Calvinism has changed into Unitarianism: yet this need not be called a corruption, even if it be not, strictly speaking, a development; for Harding, in controversy with Jewell, surmised the coming change three centuries since, and it has occurred not in one country, but in many.

[¶17] The history of national character supplies an analogy, rather than an instance strictly in point; yet there is so close a connexion between the development of minds and of ideas that it is allowable to refer to it here. Thus we find England of old the most loyal supporter, and England of late the most jealous enemy, of the Holy See. As great a change is exhibited in France, once the eldest born of the Church and the flower of her knighthood, now democratic and lately infidel. Yet, in neither nation, can these great changes be well called corruptions.

[¶18] Or again, let us reflect on the ethical vicissitudes of the chosen people. How different is their grovelling and cowardly temper on leaving Egypt from the chivalrous spirit, as it may be called, of the age of David, or, again, from the bloody fanaticism which braved Titus and Hadrian! In what contrast is that impotence of mind which gave way at once, and bowed the knee, at the very sight of a pagan idol, with the stern iconoclasm and bigoted nationality of later Judaism! How startling the apparent absence of what would be called talent in this people during their supernatural Dispensation, compared with the gifts of mind which various witnesses assign to them now!

[¶19] And, in like manner, ideas may remain, when the expression of them is indefinitely varied; and we cannot determine whether a professed development is truly such or not, without further knowledge than an experience of the mere fact of this variation. Nor will our instinctive feelings serve as a criterion. It must have been an extreme shock to St. Peter to be told he must slay and eat beasts, unclean as well as clean, though such a command was implied already in that faith which he held and taught; a shock, which a single effort, or a short period, or the force of reason would not suffice to overcome. Nay, it may happen that a representation which varies from its original may be felt as more true and faithful than one which has more pretensions to be exact. So it is with many a portrait which is not striking: at first look, of course, it disappoints us; but when we are familiar with it, we see in it what we could not see at first, and prefer it, not to a perfect likeness, but to many a sketch which is so precise as to be a caricature.

[¶20] On the other hand, real perversions and corruptions are often not so unlike externally to the doctrine from which they come, as are changes which are consistent with it and true developments. When Rome changed from a Republic to an Empire, it was a real alteration of polity, or what may be called a corruption; yet in appearance the change was small. The old offices or functions of government remained: it was only that the Imperator, or Commander in Chief, concentrated them in his own person. Augustus was Consul and Tribune, Supreme Pontiff and Censor, and the Imperial rule was, in the words of Gibbon, "an absolute monarchy disguised by the forms of a commonwealth." On the other hand, when the dissimulation of Augustus was exchanged for the ostentation of Dioclesian, the real alteration of constitution was trivial, but the appearance of change was great. Instead of plain Consul, Censor, and Tribune, Dioclesian became Dominus or King, assumed the diadem, and threw around him the forms of a court.

[¶21] Nay, one cause of corruption in religion is the refusal to follow the course of doctrine as it moves on, and an obstinacy in the notions of the past. Certainly: as we see conspicuously in the history of the chosen race. The Samaritans who refused to add the Prophets to the Law, and the Sadducees who denied a truth which was covertly taught in the Book of Exodus, were in appearance only faithful adherents to the primitive doctrine. Our Lord found His people precisians in their obedience to the letter; He condemned them for not being led on to its spirit, that is, to its developments. The Gospel is the development of the Law; yet what difference seems wider than that which separates the unbending rule of Moses from the "grace and truth" which "came by Jesus Christ?" Samuel had of old time fancied that the tall Eliab was the Lord's anointed; and Jesse had thought David only fit for the sheepcote; and when the Great King came, He was "as a root out of a dry ground;" but strength came out of weakness, and out of the strong sweetness.

[¶22] So it is in the case of our friends; the most obsequious are not always the truest, and seeming cruelty is often genuine affection. We know the conduct of the three daughters in the drama towards the old king. She who had found her love "more richer than her tongue," and could not "heave her heart into her mouth," was in the event alone true to her father.

[¶23] An idea then does not always bear about it the same external image; this circumstance, however, has no force to weaken the argument for its substantial identity, as drawn from its external sameness, when such sameness remains. On the contrary, for that very reason, unity of type becomes so much the surer guarantee of the healthiness and soundness of developments, when it is persistently preserved in spite of their number or importance.

[¶24] SECTION II.

[¶25] SECOND NOTE. CONTINUITY OF PRINCIPLES.

[¶26] As in mathematical creations figures are formed on distinct formulæ, which are the laws under which they are developed, so it is in ethical and political subjects. Doctrines expand variously according to the mind, individual or social, into which they are received; and the peculiarities of the recipient are the regulating power, the law, the organization, or, as it may be called, the form of the development. The life of doctrines may be said to consist in the law or principle which they embody.

[¶27] Principles are abstract and general, doctrines relate to facts; doctrines develope, and principles at first sight do not; doctrines grow and are enlarged, principles are permanent; doctrines are intellectual, and principles are more immediately ethical and practical. Systems live in principles and represent doctrines. Personal responsibility is a principle, the Being of a God is a doctrine; from that doctrine all theology has come in due course, whereas that principle is not clearer under the Gospel than in paradise, and depends, not on belief in an Almighty Governor, but on conscience.

[¶28] Yet the difference between the two sometimes merely exists in our mode of viewing them; and what is a doctrine in one philosophy is a principle in another. Personal responsibility may be made a doctrinal basis, and develope into Arminianism or Pelagianism. Again, it may be discussed whether infallibility is a principle or a doctrine of the Church of Rome, and dogmatism a principle or doctrine of Christianity. Again, consideration for the poor is a doctrine of the Church considered as a religious body, and a principle when she is viewed as a political power.

[¶29] Doctrines stand to principles, as the definitions to the axioms and postulates of mathematics. Thus the 15th and 17th propositions of Euclid's book I. are developments, not of the three first axioms, which are required in the proof, but of the definition of a right angle. Perhaps the perplexity, which arises in the mind of a beginner, on learning the early propositions of the second book, arises from these being more prominently exemplifications of axioms than developments of definitions. He looks for developments from the definition of the rectangle, and finds but various particular cases of the general truth, that "the whole is equal to its parts."

[¶30] It might be expected that the Catholic principles would be later in development than the Catholic doctrines, inasmuch as they lie deeper in the mind, and are assumptions rather than objective professions. This has been the case. The Protestant controversy has mainly turned, or is turning, on one or other of the principles of Catholicity; and to this day the rule of Scripture Interpretation, the doctrine of Inspiration, the relation of Faith to Reason, moral responsibility, private judgment, inherent grace, the seat of infallibility, remain, I suppose, more or less undeveloped, or, at least, undefined, by the Church.

[¶31] Doctrines stand to principles, if it may be said without fancifulness, as fecundity viewed relatively to generation, though this analogy must not be strained. Doctrines are developed by the operation of principles, and develope variously according to those principles. Thus a belief in the transitiveness of worldly goods leads the Epicurean to enjoyment, and the ascetic to mortification; and, from their common doctrine of the sinfulness of matter, the Alexandrian Gnostics became sensualists, and the Syrian devotees. The same philosophical elements, received into a certain sensibility or insensibility to sin and its consequences, leads one mind to the Church of Rome; another to what, for want of a better word, may be called Germanism.

[¶32] Again, religious investigation sometimes is conducted on the principle that it is a duty "to follow and speak the truth," which really means that it is no duty to fear error, or to consider what is safest, or to shrink from scattering doubts, or to regard the responsibility of misleading; and thus it terminates in heresy or infidelity, without any blame to religious investigation in itself.

[¶33] Again, to take a different subject, what constitutes a chief interest of dramatic compositions and tales, is to use external circumstances, which may be considered their law of development, as a means of bringing out into different shapes, and showing under new aspects, the personal peculiarities of character, according as either those circumstances or those peculiarities vary in the case of the personages introduced.

[¶34] Principles are popularly said to develope when they are but exemplified; thus the various sects of Protestantism, unconnected as they are with each other, are called developments of the principle of Private Judgment, of which really they are but applications and results.

[¶35] A development, to be faithful, must retain both the doctrine and the principle with which it started. Doctrine without its correspondent principle remains barren, if not lifeless, of which the Greek Church seems an instance; or it forms those hollow professions which are familiarly called "shams," as a zeal for an established Church and its creed on merely conservative or temporal motives. Such, too, was the Roman Constitution between the reigns of Augustus and Dioclesian.

[¶36] On the other hand, principle without its corresponding doctrine may be considered as the state of religious minds in the heathen world, viewed relatively to Revelation; that is, of the "children of God who are scattered abroad."

[¶37] Pagans may have, heretics cannot have, the same principles as Catholics; if the latter have the same, they are not real heretics, but in ignorance. Principle is a better test of heresy than doctrine. Heretics are true to their principles, but change to and fro, backwards and forwards, in opinion; for very opposite doctrines may be exemplifications of the same principle. Thus the Antiochenes and other heretics sometimes were Arians, sometimes Sabellians, sometimes Nestorians, sometimes Monophysites, as if at random, from fidelity to their common principle, that there is no mystery in theology. Thus Calvinists become Unitarians from the principle of private judgment. The doctrines of heresy are accidents and soon run to an end; its principles are everlasting.

[¶38] This, too, is often the solution of the paradox "Extremes meet," and of the startling reactions which take place in individuals; viz., the presence of some one principle or condition, which is dominant in their minds from first to last. If one of two contradictory alternatives be necessarily true on a certain hypothesis, then the denial of the one leads, by mere logical consistency and without direct reasons, to a reception of the other. Thus the question between the Church of Rome and Protestantism falls in some minds into the proposition, "Rome is either the pillar and ground of the Truth, or she is Antichrist;" in proportion, then, as they revolt from considering her the latter are they compelled to receive her as the former. Hence, too, men may pass from infidelity to Rome, and from Rome to infidelity, from a conviction in both courses that there is no tangible intellectual position between the two.

[¶39] Protestantism, viewed in its more Catholic aspect, is doctrine without active principle; viewed in its heretical, it is active principle without doctrine. Many of its speakers, for instance, use eloquent and glowing language about the Church and its characteristics: some of them do not realize what they say, but use high words and general statements about "the faith," and "primitive truth," and "schism," and "heresy," to which they attach no definite meaning; while others speak of "unity," "universality," and "Catholicity," and use the words in their own sense and for their own ideas.

[¶40] The science of grammar affords another instance of the existence of special laws in the formation of systems. Some languages have more elasticity than others, and greater capabilities; and the difficulty of explaining the fact cannot lead us to doubt it. There are languages, for instance, which have a capacity for compound words, which, we cannot tell why, is in matter of fact denied to others. We feel the presence of a certain character or genius in each, which determines its path and its range; and to discover and enter into it is one part of refined scholarship. And when particular writers, in consequence perhaps of some theory, tax a language beyond its powers, the failure is conspicuous. Very subtle, too, and difficult to draw out, are the principles on which depends the formation of proper names in a particular people. In works of fiction, names or titles, significant or ludicrous, must be invented for the characters introduced; and some authors excel in their fabrication, while others are equally unfortunate. Foreign novels, perhaps, attempt to frame English surnames, and signally fail; yet what every one feels to be the case, no one can analyze: that is, our surnames are constructed on a law which is only exhibited in particular instances, and which rules their formation on certain, though subtle, determinations.

[¶41] And so in philosophy, the systems of physics or morals, which go by celebrated names, proceed upon the assumption of certain conditions which are necessary for every stage of their development. The Newtonian theory of gravitation is based on certain axioms; for instance, that the fewest causes assignable for phenomena are the true ones: and the application of science to practical purposes depends upon the hypothesis that what happens to-day will happen to-morrow.

[¶42] And so in military matters, the discovery of gunpowder developed the science of attack and defence in a new instrumentality. Again, it is said that when Napoleon began his career of victories, the enemy's generals pronounced that his battles were fought against rule, and that he ought not to be victorious.

[¶43] So states have their respective policies, on which they move forward, and which are the conditions of their well-being. Thus it is sometimes said that the true policy of the American Union, or the law of its prosperity, is not the enlargement of its territory, but the cultivation of its internal resources. Thus Russia is said to be weak in attack, strong in defence, and to grow, not by the sword, but by diplomacy. Thus Islamism is said to be the form or life of the Ottoman, and Protestantism of the British Empire, and the admission of European ideas into the one, or of Catholic ideas into the other, to be the destruction of the respective conditions of their power. Thus Augustus and Tiberius governed by dissimulation; thus Pericles in his "Funeral Oration" draws out the principles of the Athenian commonwealth, viz., that it is carried on, not by formal and severe enactments, but by the ethical character and spontaneous energy of the people.

[¶44] The political principles of Christianity, if it be right to use such words of a divine polity, are laid down for us in the Sermon on the Mount. Contrariwise to other empires, Christians conquer by yielding; they gain influence by shrinking from it; they possess the earth by renouncing it. Gibbon speaks of "the vices of the clergy" as being "to a philosophic eye far less dangerous than their virtues."