Development of doctrine

Papal primacy, supremacy and infallibility

Overview Primacy of Peter & Papal primacy Papal supremacy Papal infallibility First Vatican Council § Papal infallibility
Patriarchs compared to popes Papal primacy Episcopal see § Catholic Church Apiarius of Sicca § Appeal to the bishop of Rome Pentarchy § After the East–West Schism Pope John XIX § Life Gregory II Youssef § First Vatican Council Ravenna Document Eastern Orthodox opposition to papal supremacy
Ecumenical councils compared to popes Conciliarity Conciliarism § Modern conciliarism Ecumenical council § Acceptance of the councils To the Christian Nobility of the German Nation § The Third Wall: Authority to Call a Council Ultrajectines
Catholic episcopal councils compared to popes Febronianism Christus Dominus § Controversy The Ratzinger Report
Political rulers compared to popes Gallicanism Patronato real Josephinism Febronianism Cisalpinism Appointment of Catholic bishops § Centralization of papal power Concordat § List Papal deposing power
Existing dogma compared to popes Development of doctrine Cum ex apostolatus officio Pascendi Dominici gregis
Objections and controversy Ecclesiastical differences between the Catholic Church and the Eastern Orthodox Church § Papal authority Ignaz von Döllinger § Papal authority Ultramontanism § Position of other apostolic churches Papal infallibility § Objections Old Catholic Church § First Vatican Council, Old Catholic Union of Utrecht Sedevacantism Josip Juraj Strossmayer § Catholic diplomacy Ultrajectine
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Development of doctrine is a term used by John Henry Newman and other theologians influenced by him to describe the way Catholic teaching has become more detailed and explicit over the centuries, while later statements of doctrine remain consistent with earlier statements.

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Precursors

In the 16th century, Erasmus controversially suggested, from historical evidence, the reality of the development of doctrine in some important areas: examples being papal supremacy ("I have never doubted about the sovereignty of the Pope, but whether this supremacy was recognised in the time of St. Jerome, I have my doubts"^[1]^: 197) and the Trinity and filioque ("We (now) dare to call the Holy Spirit true God, proceeding from the Father and the Son, which the ancients did not dare to do."^[2]).

Newman's Formulation

The term was introduced in Newman's 1845 book An Essay on the Development of Christian Doctrine.

He argued that various Catholic doctrines not accepted by Protestants (such as devotion to the Blessed Virgin Mary, or Purgatory) had a developmental history analogous to doctrines that were accepted by Protestants (such as the Trinity or the divinity and humanity of Christ). Such developments were, in his view, the natural and beneficial consequences of reason working on the original revealed truth to draw out consequences that were not obvious at first. This thinking of Newman had a major impact on the Bishops at the Second Vatican Council, and appears in their statement that ″the understanding of the things and words handed down grows, through the contemplation and study of believers, [...] [which] tends continually towards the fullness of divine truth."^[3]

G.K. Chesterton characterized the Development of Doctrine as:

When we say that a puppy develops into a dog, we do not mean that his growth is a gradual compromise with a cat; we mean that he becomes more doggy and not less. Development is the expansion of all the possibilities and implications of a doctrine, as there is time to distinguish them and draw them out;...
— G.K. Chesterton, Ch I, St Thomas Aquinas, 1933^[4]

As distinct from evolution of dogmas

There is a more radical understanding of development of doctrine that is known as evolution of dogmas. This view, mixed in with philosophical currents such as vitalism, immanentism and historicism, was at the heart of the modernist controversy during the papacy of Pius X, and was condemned in the encyclical Pascendi dominici gregis. Although modernist intellectuals such as George Tyrrell and Alfred Loisy did at times cite the influence of Newman's ideas on their thinking, their goal was not so much to understand the ancient roots of Church doctrine but to make it change meaning, according to their own ideas in the liberal spirit of the times.^[5]

Eastern Orthodoxy

Archpriest Oleg Davydenkov wrote: "This theory is very convenient for Western Christians, because it makes it easy to justify arbitrary dogmatic innovations of both the Roman Catholic Church and Protestant denominations. On the one hand, this theory seems quite logical, but on the other — it leads to paradoxical conclusions. In this case, we will have to admit, for example, that the Church of the time of the apostles and even the holy apostles themselves knew incomparably less about God than any modern Christian who attended a course of dogmatics. Naturally, it is impossible to agree with such an understanding of the problem".^[6]

Daniel Lattier has argued that some older Eastern Orthodox thinkers did not reject the concept outright, and that Eastern Orthodoxy may allow a form of doctrinal development, albeit more limited than Western forms of it.^[7]

References

^ Gasquet, Francis Aidan (1900). The Eve of the Reformation. Studies in the Religious Life and Thought of the English people in the Period Preceding the Rejection of the Roman jurisdiction by Henry VIII.
^ Christ-Von Wedel, Christine (2013). "Erasmus of Rotterdam: Advocate of a New Christianity". University of Toronto Press. doi:10.3138/j.ctt5hjw2k.22. {{cite journal}}: Cite journal requires |journal= (help)
^ Constitution on Revelation, article 8,
^ Chesterton, G.K. (1933). St Thomas Aquinas.
^ "Modernism", in "Glossary", 1987 Catholic Almanac, Huntington, IN: Our Sunday Visitor, p. 318.
^ Давыденков, Олег (2005). "Часть первая. Введение в догматическое богословие раздел I. Догматическое богословие как наука". Догматическое богословие. Теория эта очень удобна для западных христиан, поскольку легко позволяет оправдать произвольные догматические нововведения как Римо-Католической церкви, так и протестантских конфессий. С одной стороны, эта теория кажется довольно логичной, но с другой — она ведёт к парадоксальным выводам. В таком случае придется, например, признать, что Церковь времен апостолов и даже сами святые апостолы знали о Боге несравненно меньше, чем любой современный христианин, прослушавший курс догматики. Естественно, что с таким пониманием проблемы согласиться нельзя
^ Daniel J. Lattier (2011). "The Orthodox Rejection of Doctrinal Development". Ecclesia (20(4)): 389–410.

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