DEVELOPMENT OF DOCTRINE signifies the modifying process through which Chris tian or philosophical opinion passes in its transmission from age to age. At first com paratively simple in its expression, doctrine has a tendency to become more complicated and technical in structure as argument is exercised upon it, and the spirit of controversy excited. The difference between the doctrinal statements in the Pauline epistles and the earlier creeds, such as that of Nicma, the elaborate expositions of the medixval theologians, and again of the Protestant theologians of the 16th and 17th centuries, is a difference at once appreciable by the theologian, as it is full of interest to Ian. There is, beyond doubt. at these several points in the history of the church, a certain growth or extension of Christian opinion called forth by, and corresponding to, the exigencies of the times. This is what is meant by the development of Christian doctrine, and the name denotes with suciffient propriety an unquestioned series of phenomena.
It is true that the idea of development in doctrine is one of modern origin, unknown to the earlier dogmatic ages of the church. But this merely proves that it is only in recent times that the history of the church has been reviewed in a critical and philo sophical spirit. The idea of development is modern in its application to science altogether, and especially to the science of history. The ground upon which it is vindicated, in its application to Christian doctrine, is, that this doctrine is not a mere repetition of Chris tian truth in the language of inspiration, but really the rational or argumentative expo-. sition of this truth. It represents this truth as it appears to the Christian reason in different ages. It is the expression of what has been called the Christian consciousness working in contact with the text of Scripture. The Nicene doctrine of the Trinity, for example, is the definite explanation which the Christian reason of the 4th c. gave to the undefined and general expressions of the gospels and epistles as to the relation of the Father and the Son. The doctrine of the atonement, as a satisfaction to God for the sins of the world, is first clearly and explicitly unfolded by St. Anselm in the 11th century. It is not meant that the elements of either of these doctrines are not to be found in Scripture. or that they are the product of human ingenuity; it is only affirmed that the scriptural elements in the one case and theother, were first clearly and argumentatively unfolded by the ingenuity of the Christian reason at these different times. The very idea of doctrine implies the employment of and the exercise of inquiry and , argument upon the divine truth of Scripture. It is this truth analyzed and reflectively
given forth—not the mere equivalent of Scripture, but something derived from it by Christian investigation and culture. Such a process of investigation and culture is necessarily variable and progressive. The divine fact remaining the same, the human explanation or doctrine of it may and does greatly vary. The course of this variation— the rising and falling of the human apprehension of the meaning of Scripture—is the development of doctrine.
This view is to be distinguished from that which characterizes the extreme subjective school of German theology. According to this, school, Christian doctrine is nothing else than the expression of the Christian consciousness at any time. Scripture main tains no permanent or authoritative relation to it. It is all progress—a continued flux, without any normal standard or expression. Scripture maybe its primary expression, but 'it may leave its fountain-head, and in the course of time issue in developments not neces sarily bound to Scripture. But according to the view above set forth, scripture remains the absolute and complete revelation of Christian doctrine, which is continually unfolded, but never exhausted by inquiry—beyond which right reason and truth never travel. The Christian revelation- not only admits of, but demands constant criticism, as the means of unfolding more comprehensively and perfectly its contents, but it remains in itself the consummate expression of all spiritual truth; and it is this very peculiarity of 'the Christian revelation that makes its contents capable of continual and ever fresh development. It is just because its substance is divine, that its doctrinal expressions never cease to interest and to answer to the necessities of successive times. Other religions, while. capable of development, reach a point where they cease to have any further living meaning, and pass on the one hand into mere popular mythology, or into an esoteric priestly tradition. They become transmuted into poetry or sonic ordinary product of philosophical speculation. Civilization overtakes and supplants them. But it is of the distinguishing divine character of Christianity that its doctrines possess a vital power, capable. of adaptation to the highest forms of human civili zation, and full of enlightenment and guidance to the most advanced intelligence. The development of Christian doctrine, therefore, is not. merely a subject of curious and Important study in the past, but of great and significant influence for the present and the future.