Bad Advertisement? Are you a Christian? Online Store: | PREVIOUS SECTION - NEXT SECTION - HELP Here a reference to Bunsen’s Hippolytus, vol. III., so often referred to in the former volume, will be useful. A slight metaphrase will bring out the sense, perhaps, of this most interesting portrait of early Christian usages. In baptism, we use trine immersion, in honour of the trinal Name, after renouncing the devil and his angels and the pomps and vanities of his kingdom.445
He owns there is no Scripture for any of these usages, in which there was an amplifying of the precepts of Christ. Let us note there was yet no superstitious usage even of this sign of the Cross. It was an act by which, in suffering “shame for Jesus’ name,” they fortified themselves against betraying the Master. It took the place, be it remembered, of innumerable heathen practices, and was a protest against them. It meant—“God forbid that I should glory, save in the Cross.” I express no personal opinion as to this observance, but give the explanation which the early Christians would have given. Tertullian touched with Montanism, but not yet withdrawn from Catholic Communion, pleads the common cause of believers. (Traditions, cap. iv., p. 95.) The traditions here argued for respect things in their nature indifferent. And as our author asserts the long continuance of such usages to be their chief justification, it is evident that he supposed them common from the Sub-apostolic age. There is nothing here to justify amplifications and traditions which, subsequently, came in like a flood to change principles of the Faith once delivered to the Saints. Even in his little plea for Montanistic revelations of some possible novelties, he pre-supposes that reason must be subject to Scripture and Apostolic Law. In a word, his own principle of “Prescription” must be honoured even in things indifferent; if novel they are not Catholic.
|