Sermon given at Matins on Sunday 14 November 14 November at Newman became a Roman Catholic in For the first half of his life, he was an Anglican. This morning I want to look at his thinking about the development of Christian doctrine.
Its genius and character, its doctrines, precepts, and objects cannot be treated as matters of private opinion or deduction, unless we may reasonably so regard the Spartan institutions or the religion of Mahomet.
It may indeed legitimately be made the subject-matter of theories; what is its moral and political excellence, what its due location in the range of ideas or of facts which we possess, whether it be divine or human, whether original or eclectic, or both at once, how far favourable to civilization or to literature, whether a religion for all ages or for a particular state of society, these are questions upon the fact, or professed solutions of the fact, and belong to the province of opinion; but to a fact do they relate, on an admitted fact do they turn, which must be ascertained as other facts, and surely has on the whole been so ascertained, unless the testimony of so many centuries is to go for nothing.
Christianity is no theory of the study or the cloister. It has long since passed beyond the letter of documents and the reasonings of individual minds, and has become public property. Its "sound has gone out into all lands," and its "words unto the ends of the world. All such views of Christianity imply that there is no sufficient body of historical proof to interfere with, or at least to prevail against, any number whatever of free and independent hypotheses concerning it.
But this, surely, is not self-evident, and has itself to be proved.
Till positive reasons grounded on facts are adduced to the contrary, the most natural hypotheses, the most agreeable to our mode of proceeding in parallel cases, and that which takes precedence of all others, is to consider that the society of Christians, which the Apostles left on earth, were of that religion to which the Apostles had converted them; that the external continuity of name, profession, and communion, argues a real continuity of doctrine; that, as Christianity began by manifesting itself as of a certain shape and bearing to all mankind, therefore it went on so to manifest itself; and that the more, considering that prophecy had already determined that it was to be a power visible in the world and sovereign over it, characters which are accurately fulfilled in that historical Christianity to which we commonly give the name.
It is not a violent assumption, then, but rather mere abstinence from the wanton admission of a principle which would necessarily lead to the most vexatious and preposterous scepticism, to take it for granted, before proof to the contrary, that the Christianity of the second, fourth, seventh, twelfth, sixteenth, and intermediate centuries is in its substance the very religion which Christ and His Apostles taught in the first, whatever may be the modifications for good or for evil which lapse of years, or the vicissitudes of human affairs, have impressed upon it.
Preaching Today (Weekly) Fresh sermon illustrations and updates on new sermons, preaching articles and much more! Small Groups (Weekly) Inspire life. Apr 01, · Words: Length: 2 Pages Document Type: Essay Paper #: Sermon on the Mount and the Prince Anyone who is even vaguely familiar with the teachings of Jesus and theories of Machiavelli would see just how starkly different are the two . Erik Erikson’s Adolescent Theory and James Joyce’s A Portrait of the Artist as a Young Man - Each experience and interaction has an effect on the development of the person as an adult and shapes them into the personality and even physical appearance they will take on as they mature.
It is possible; but it must not be assumed. The onus probandi is with those who assert what it is unnatural to expect; to be just able to doubt is no warrant for disbelieving. Accordingly, some writers have gone on to give reasons from history for their refusing to appeal to history.
They say, in the words of Chillingworth, "There are popes against popes, councils against councils, some fathers against others, the same fathers against themselves, a consent of fathers of one age against a consent of fathers of another age, the Church of one age against the Church of another age: This is a fair argument, if it can be maintained, and it brings me at once to the subject of this Essay.
On the contrary, I shall admit that there are in fact certain apparent variations in its teaching, which have to be explained; thus I shall begin, but then I shall attempt to explain them to the exculpation of that teaching in point of unity, directness, and consistency.
Meanwhile, before setting about this work, I will address one remark to Chillingworth and his friends: It might, I grant, be clearer on this great subject than it is.
This is no great concession. History is not a creed or a catechism, it gives lessons rather than rules; still no one can mistake its general teaching in this matter, whether he accept it or stumble at it. Bold outlines and broad masses of colour rise out of the records of the past.
They may be dim, they may be incomplete; but they are definite. And this one thing at least is certain; whatever history teaches, whatever it omits, whatever it exaggerates or extenuates, whatever it says and unsays, at least the Christianity of history is not Protestantism.
If ever there were a safe truth, it is this. And Protestantism has ever felt it so. I do not mean that every writer on the Protestant side has felt it; for it was the fashion at first, at least as a rhetorical argument against Rome, to appeal to past ages, or to some of them; but Protestantism, as a whole, feels it, and has felt it.
This is shown in the determination already referred to of dispensing with historical Christianity altogether, and of forming a Christianity from the Bible alone: It is shown by the long neglect of ecclesiastical history in England, which prevails even in the English Church.
It is melancholy to say it, but the chief, perhaps the only English writer who has any claim to be considered an ecclesiastical historian, is the unbeliever Gibbon. To be deep in history is to cease to be a Protestant.
And this utter incongruity between Protestantism and historical Christianity is a plain fact, whether the latter be regarded in its earlier or in its later centuries.
Protestants can as little bear its Ante-nicene as its Post-tridentine period. I have elsewhere observed on this circumstance: No; he must allow that the alleged deluge has done its work; yes, and has in turn disappeared itself; it has been swallowed up by the earth, mercilessly as itself was merciless.
Here then I concede to the opponents of historical Christianity, that there are to be found, during the years through which it has lasted, certain apparent inconsistencies and alterations in its doctrine and its worship, such as irresistibly attract the attention of all who inquire into it.
They are not sufficient to interfere with the general character and course of the religion, but they raise the question how they came about, and what they mean, and have in consequence supplied matter for several hypotheses.
A second and more plausible hypothesis is that of the Anglican divines, who reconcile and bring into shape the exuberant phenomena under consideration, by cutting and casting away as corruptions all usages, ways, opinions, and tenets, which have not the sanction of primitive times.
They maintain that history first presents to us a pure Christianity in East and West, and then a corrupt; and then of course their duty is to draw the line between what is corrupt and what is pure, and to determine the dates at which the various changes from good to bad were introduced.
Such a principle of demarcation, available for the purpose, they consider they have found in the dictum of Vincent of Lerins, that revealed and Apostolic doctrine is "quod semper, quod ubique, quod ab omnibus," a principle infallibly separating, on the whole field of history, authoritative doctrine from opinion, rejecting what is faulty, and combining and forming a theology.
That "Christianity is what has been held always, everywhere, and by all," certainly promises a solution of the perplexities, an interpretation of the meaning, of history. What can be more natural than that divines and bodies of men should speak, sometimes from themselves, sometimes from tradition?
Here, then, we have a short and easy method for bringing the various informations of ecclesiastical history under that antecedent probability in its favour, which nothing but its actual variations would lead us to neglect. Here we have a precise and satisfactory reason why we should make much of the earlier centuries, yet pay no regard to the later, why we should admit some doctrines and not others, why we refuse the Creed of Pius IV.
Such is the rule of historical interpretation which has been professed in the English school of divines; and it contains a majestic truth, and offers an intelligible principle, and wears a reasonable air.Developing A Thesis You'll want to know very soon whether the lawyer believes the accused to be guilty or not guilty, and how the lawyer plans to convince you.
Readers of academic essays are like jury members: before they have read too far, they want to know what the essay argues as well as how the writer plans to make the argument. Conclusion Although certain aspects of the sermon accommodated what I would call “wild guesses of the mind,” overall it succeeded, especially in the last part where the author tried to stress the attributes of God.
This part gathered the loosed ends of the sermon and finally made sense of the test. What is personal growth, personal development, success and achievement for Christians?
Christians are being transformed into the image of Jesus Christ, and Jesus was marked by humility, not personal pride. Christians should hardly aspire to become greater and better, but to become less and less, and the servants of all. The Sermon on the Mount - “The Sermon on the Mount” is a very interesting topic because it has a lot to do with my religion.
It is talked about in church often and makes one think about their perspective on life. Introduction The Book of Proverbs is a delight to ponder, yet it is extremely difficult to preach.
You may very well wonder why, in the light of this, I would choose to make Proverbs the topic of study for a number of weeks. The purpose of this message, in part, is to answer that question. I want to suggest some of the contributions the Book of .
Open Document. Below is an essay on "Sermon Developing" from Anti Essays, your source for research papers, essays, and term paper examples.