Looking for substantive alternatives to Newman’s ‘Theory of Development’.

The last few threads here at AF have been explorations into the complex issue of the development of doctrine. As with virtually every theological construct, one is confronted with numerous competing theories, the range of which lies between two radically different conceptions. Joseph F. Kelly eloquently sums up these two extremes:

On the right, some Christians claim that all the Church can do is adhere strictly to the plain meaning of the biblical texts and eschew any notion of development of doctrine or even of ministry, since development is merely a euphemism for abandoning rigid biblicism.

On the left, other Christians claim that the gap between the modern world and the world in which the Bible came into existence is so vast that modern Christians cannot truly understand the Bible and they are thus not bound by it. For these people, Christian doctrine or teaching is what modern Christians determine it to be, with no normative reference to the Bible, or, for that matter, any earlier period of Christian history. (Joseph F. Kelly, “Introduction” in R.P.C. Hanson, The Continuity of Christian Doctrine, p. ix.)

We have explored an advocate of the extreme right (Darby), as well as some interesting thoughts from Cunningham and Calvin, and are waiting for Chris to present an example, or examples, of the extreme left. In between the two extremes lies Newman’s famous theory, which, since its publication in 1845, has had more than its fair share of critiques (especially outside of the RCC, though not exclusively). I have read a good number of these critiques (e.g. Brownson, Cunningham, Darby, Faber, Moberly, Mozley, Palmer, Salmon), and via these readings have come to an understanding that Newman’s theory is in need of some improvement and ‘development’ (though Karl Rahner has made some important contributions in this area which I hope to explore in a subsequent post). However, I think it is important to point out that while I have come to appreciate some of the “difficulties” which have been raised by Newman’s critics, I could not help but notice that none of them provided an even remotely adequate replacement theory. And I am not alone in this assessment. The noted patristic scholar, R.P.C. Hanson observed:

Mozley not only does not solve Newman’s problem; he does not even realize it exists. He is still in the world of thought of in which Bishop Bull in the seventeenth century answered Petavious...On this point of development, however, Newman looks like a man of the modern day, whereas Mozley seems not yet to have to left the seventeenth century. The same can be said of George Salmon’s book The Infallibility of the Church (1888). In destructive criticism of Newman’s arguments in favor of the Roman Catholic Church, it is superb. In advancing a constructive alternative to Catholic doctrines of development, Newman’s or any other, it is rudimentary. (R.P.C. Hanson, The Continuity of Christian Doctrine, pp. 24, 25.)

A little bit later in the book, Hanson states an important dictum that all of us need to keep in mind: “If doctrine can be repudiated, there must be some norm whereby that repudiation takes place” (Ibid., p. 32).

So, with this in mind, I am going to request from my readers alternatives to Newman’s theory of development. The said alternatives can be submitted in three different forms: first, as a post in the combox of this thread; second, as a new thread sent to me via email that if approved will be posted under the author's name here at AF; and third, as a link to a thread in another blog.


Eagerly looking forward to your alternatives.


Grace and peace,

David