Grammar of Assent

Break a ray of light into its constituent colours, each is beautiful, each may be enjoyed; attempt to unite them, and perhaps you produce only a dirty white. The pure and indivisible Light is seen only by the blessed inhabitants of heaven; here we have but such faint reflections of it as its diffraction supplies; but they are sufficient for faith and devotion. Attempt to combine them into one, and you gain nothing but a mystery, which you can describe as a notion, but cannot depict as an imagination. And this, which holds of the Divine Attributes, holds also of the Holy Trinity in Unity. And hence, perhaps, it is that the latter doctrine is never spoken of as a Mystery in the sacred book, which is addressed far more to the imagination and affections than to the intellect. Hence, too, what is more remarkable, in the Creeds the dogma is not called a mystery; not in the Apostles' nor the Nicene, nor even in the Athanasian. The reason seems to be, that the Creeds have a place in the Ritual; they are devotional acts, and of the nature of prayers, addressed to God; and, in such addresses, to speak of intellectual difficulties would be out of place. It must be recollected especially that the Athanasian Creed has sometimes been called the "Psalmus Quicunque." It is not a mere collection of notions, however momentous. It is a psalm or hymn of praise, of confession, and of profound, self-prostrating homage, parallel to the canticles of the elect in the Apocalypse. It appeals to the imagination quite as much as to the intellect. It is the war-song of faith, with which we warn, first ourselves, then each other, and then all those who are within its hearing, and the hearing of the Truth, who our God is, and how we must worship Him, and how vast our responsibility will be, if we know what to believe, and yet believe not. It is

"The Psalm that gathers in one glorious lay
All chants that e'er from heaven to earth found way;
Creed of the Saints, and Anthem of the Blest,
And calm-breathed warning of the kindliest love
That ever heaved a wakeful mother's breast,"

For myself, I have ever felt it as the most simple and sublime, the most devotional formulary to which Christianity has given birth, more so even than the Veni Creator and the Te Deum. Even the antithetical form of its sentences, which is a stumbling-block to so many, as seeming to force, and to exult in forcing a mystery upon recalcitrating minds, has to my apprehension, even notionally considered, a very different drift. It is intended as a check upon our reasonings, lest they rush on in one direction beyond the limits of the truth, and it turns them back into the opposite direction. Certainly it implies a glorying in the Mystery; but it is not simply a statement of the Mystery for the sake of its mysteriousness.

What is more remarkable still, a like silence as to the mysteriousness of the doctrine is observed in the successive definitions of the Church concerning it. Confession after confession, canon after canon is drawn up in the course of centuries; Popes and Councils have found it their duty to insist afresh upon the dogma; they have enunciated it in new or additional propositions; but not even in their most elaborate formularies do they use the word "mystery," as far as I know. The great Council of Toledo pursues the scientific ramifications of the doctrine, with the exact diligence of theology, at a length four times that of the Athanasian Creed; the fourth Lateran completes, by a final enunciation, the development of the sacred doctrine after the mind of St. Augustine; the Creed of Pope Pius IV. prescribes the general rule of faith against the heresies of these latter times; but in none of them do we find either the word "mystery," or any suggestion of mysteriousness.

Such is the usage of the Church in its dogmatic statements concerning the Holy Trinity, as if fulfilling the maxim, "Lex orandi, lex credendi." I suppose it is founded on a tradition, because the custom is otherwise as regards catechisms and theological treatises. These belong to particular ages and places, and are addressed to the intellect. In them, certainly, the mysteriousness of the doctrine is almost uniformly insisted on. But, however this contrast of usage is to be explained, the Creeds are enough to show that the dogma may be taught in its fulness for the purposes of popular faith and devotion without directly insisting on that mysteriousness, which is necessarily involved in the combined view of its separate propositions. That systematized whole is the object of notional assent, and its propositions, one by one, are the objects of real.

To show this in fact, I will enumerate the separate propositions of which the dogma consists. They are nine, and stand as follows:—

1. There are Three who give testimony in heaven, the Father, the Word or Son, and the Holy Spirit.

2. From the Father is, and ever has been, the Son.

3. From the Father and Son is, and ever has been, the Spirit.

4. The Father is the One Eternal Personal God. 5. The Son is the One Eternal Personal God. 6. The Spirit is the One Eternal Personal God.

7. The Father is not the Son. 8. The Son is not the Holy Ghost. 9. The Holy Ghost is not the Father.

Now I think it is a fact, that, whereas these nine propositions contain the Mystery, yet, taken, not as a whole, but separately, each by itself, they are not only apprehensible, but admit of a real apprehension.

Thus, for instance, if the proposition "There is One who bears witness of Himself," or "reveals Himself," would admit of a real assent, why does not also the proposition "There are Three who bear witness"?

Again, if the word "God" may create an image in our minds, why may not the proposition "The Father is God"? or again, "The Son," or "The Holy Ghost is God"?

Again, to say that "the Son is other than the Holy Ghost," or "neither Son nor Holy Ghost is the Father," is not a simple negative, but also a declaration that Each of the Divine Three by Himself is complete in Himself, and simply and absolutely God as though the Other Two were not revealed to us.

Again, from our experience of the works of man, we accept with a real apprehension the proposition "The Angels are made by God," correcting the word "made," as is required in the case of a creating Power, and a spiritual work:—why then may we not in like matter refine and elevate the human analogy, yet keep the image, when a Divine Birth is set before us in terms which properly belong to what is human and earthly? If our experience enables us to apprehend the essential fact of sonship, as being a communication of being and of nature from one to another, why should we not thereby in a certain measure realize the proposition "The Word is the Son of God"?

Again, we have abundant instances in nature of the general law of one thing coming from another or from others:—as the child issues in the man as his quasi successor, and the child and the man issue in the old man, like them both, but not the same, so different as almost to have a fresh personality distinct from each, so we may form some image, however vague, of the procession of the Holy Spirit from Father and Son. This is what I should say of the propositions which I have numbered two and three, which are the least susceptible of a real assent out of the nine.

So much at first sight; but the force of what I have been saying will be best understood, by considering what Scripture and the Ritual of the Church witness in accordance with it. In referring to these two great store-houses of faith and devotion, I must premise, as when I spoke of the Being of a God, that I am not proving by means of them the dogma of the Holy Trinity, but using the one and the other in illustration of the action of the separate articles of that dogma upon the imagination, though the complex truth, in which, when combined, they issue, is not in sympathy or correspondence with it, but altogether beyond it; and next of the action and influence of those separate articles, by means of the imagination, upon the affections and obedience of Christians, high and low.