"how idle is
it to suppose that to demand assent to a form of words which happens to be
scriptural, is on that account sufficient to effect an unanimity in thought and
action! If the Church would be vigorous
and influential, it must be decided and plain-spoken in its doctrine, and must
regard its faith rather as a character of mind than as a notion. To attempt comprehensions of opinion, amiable
as the motive frequently is, is to mistake arrangements of words, which have no
existence except on paper, for habits which are realities; and ingenious
generalizations of discordant sentiments for that practical agreement which
alone can lead to cooperation. We may
indeed artificially classify light and darkness under one term or formula; but
nature has her own fixed courses, and unites mankind by the sympathy of moral
character, not by these forced resemblances which the imagination singles out
at pleasure even in the most promiscuous collection of materials. However plausible may be the veil thus thrown
over heterogeneous doctrines, the flimsy artifice is discomposed so soon as the
principles beneath it are called upon to move and act. Nor are those attempted comprehensions
innocent; for, it being the interest of our enemies to weaken the Church, they
have always gained a point, when they have put upon us words for things, and
persuaded us to fraternize with those who, differing from us in essentials,
nevertheless happen, in the excursive range of opinion, somewhere to intersect
that path of faith, which centres in supreme and zealous devotion to the service
of God."
"Let it be granted, then, as indisputable,
that there are no two opinions so contrary to each other, but some form of
words may be found vague enough to comprehend them both. The Pantheist will admit that there is a God,
and the Humanitarian that Christ is God, if they are suffered to say so without
explanation. But if this be so, it
becomes the duty, as well as the evident policy of the Church, to interrogate
them, before admitting them to her fellowship.
If the Church be the pillar and ground of the truth, and bound to
contend for the preservation of the faith once delivered to it; if we are
answerable as ministers of Christ for the formation of one, and one only,
character in the heart of man; and if the Scriptures are given us, as a means
indeed towards that end, but inadequate to the office of interpreting
themselves, except to such as live under the same Divine Influence which
inspired them, and which is expressly sent down upon us that we may interpret
them,—then, it is evidently our duty piously and solemnly to promulgate it in
such form as is best suited, as far as it goes, to exclude the pride and
unbelief of the world."
John Henry Newman, The Arians of the fourth century II.i, "On the principle of theformation and imposition of creeds" (5th ed. (London: Pickering and Co., 1883 [1833]), 147-148). I was put on to this by Robert
Royal, “Beautiful, moving, and divisive,” The
Catholic thing, Friday, April 8, 2016. The 1833 edition is worded somewhat differently.
"because man is a social animal he owes his fellow-man, in equity, the manifestation of truth without which human society could not last. Now as man could not live in society without truth, so likewise, not without joy, because, as the Philosopher says (Ethic. viii), no one could abide a day with the sad nor with the joyless. Therefore, a certain natural equity obliges a man to live agreeably with his fellow-men; unless some reason should oblige him to sadden them for their good."
