us to ignore the principle of evolution in religion. God builds upon the past. His revelation to prophets and apostles constitu8tes the norm and corrective of our individual experience, even while our experience throws new light upon that revelation. On Mysticism, true and false, see Inge, Christian Mysticism, 4, 5, 11; Stearns, Evidence of Christian Experience, 280-294; Dorner, Geschichte d. prot. Theol., 48-59, 243; Herzog, Encycl., art.:Mystik,m by Lange; Vaughn,Hours with the Mystics, 1:199; Morell, Hist. Philos., 58, 191-215, 445-625, 726; Hodge, Syst. theol., 1:61-69, 97, 104; Fleming, Vocab. Philos., in voce ; Tholuck, Introduction To Bluthendasmmlung aus der morgenlandischen Mystik; William James, Varieties of Religious Experience, 379-429.

4. Scripture and Romanism . While the history of doctrine, as showing the progressive apprehension and unfolding by the church of the truth contained in nature and Scripture, is a subordinate source of theology, Protestantism recognizes the Bible as under Christ the primary and final authority

Romanism., on the other hand, commits the two-fold error

(a) of making the church, and not the Scriptures, the immediate and sufficient source of religious knowledge; and

(b) of making the relation of the individual to Christ depend upon his relation to the church, instead of making his relation to the church depend upon, follow, and express his relation to Christ.

In Roman Catholicism there is a mystical element. The Scriptures are not complete or final standard of belief and practice. God gives to the world from time to time, through popes and councils, new communications of truth. Cyprian: ?He who has not the church for his mother, has not God for his Father.? Augustine: ?I would not believe the Scripture, unless the authority of the church also influenced me.? Francis of Assisi and Ignatius Loyola both represented the truly obedient person as one dead, moving only as moved by his superior; the true Christian has no life of his own, but is the blind instrument of the church. John Henry Newman, Tracts, Theol, and Ecclesiastes, 287 ? ?The Christian Dogmas were in the church from the time of the apostles, ? they were ever in their substance what they are now.? But this is demonstrably untrue of the immaculate conception of the Virgin Mary; of the treasury of merits to be distributed in indulgences; of the infallibility of the pope (see Gore. Incarnation, 186) In place of the true doctrine, ?Ubi Spiritus, ibi ecclesia,? Romanism substitutes her maxim, ?Ubi ecclesia, ibi Spiritus.? Luther saw in this the

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