INTRODUCTION.
§ 257. As Philosophical Theology brings to intelligent consciousness the feelings of pleasure and dissatisfaction which arise in contemplating the condition of the Church at any given period: so is it the problem of Practical Theology, to regulate, with intelligent consciousness, and to conduct to the attainment of its object, that deliberate activity which is developed from the mental emotions connected with the said feelings.
As Philosophical Theology is here apprehended in the influence of its results upon an immediate life-momentum, so, too, is Practical Theology viewed as to the manner in which its results take hold of a similar life-momentum.
§ 258. Practical Theology, therefore, is for those only in whom an interest in the welfare of the Church, and a scientific spirit, exist in combination.
For, without the former, there is no origin for either the feelings or the mental emotions just referred to. And without a scientific spirit, there will be none for that deliberate activity which allows itself to be guided by precepts; on the contrary, that impulse to activity which is disaffected towards knowledge looks with contempt upon rules.
§ 259. The problems which have to be dealt with by every theologian, respectively, who seeks to put forth this deliberate-influence, arise out of the manner in which he judges concerning the state of the Church at the time being; according to the notion which he entertains with regard to the essential character of Christianity, and of his own particular Church-Community.
For since the problem, stated generally, is merely the Guidance of the Church, his purpose, in every individual case, can be but this,—to make all that seems to him good, productive, and on the other hand, to make that which is of the opposite character inoperative, and to effect a change with regard to it.
§ 260. Practical Theology does not aim at teaching us rightly to apprehend these problems; but, supposing this to have been already accomplished, it has to do merely with the proper mode of proceeding to be adopted in disposing of all problems which are capable of being brought under the notion of Church-Guidance.
If Philosophical and Historical Theology have been mastered, distinctly and in proper measure, nothing further remains to be done, theoretically, towards the right apprehension of the problems referred to. For, in that case, it is also possible for the given condition to be rightly appreciated in its relation to the aim of Church-Guidance; and consequently also, for the problem to be stated accordingly. We may admit, however, that for the purpose of laying down precepts as to the mode of proceeding to be adopted, it is necessary that the problems should be classified, and arranged in certain groups, the notion of Church-Guidance being taken as the starting-point of this classification.
§ 261. If we choose to consider these rules as means, by which the end is to be obtained, it follows, surely, (on account of the subordination of the means to the end,) that everything must remain excluded from these precepts, which, while it tended, perhaps, to advance the solution of an individual problem, might yet, at the same time, in general, loosen the ecclesiastical bond of union, or weaken the energy of the Christian principle.
The case is one of so frequent occurrence, that this canon becomes necessary. Manifestly the individual good working of such a means can be but accidental; even supposing that it does not rest upon a mere illusion,—in which case the solution, after all, would not be the right one.
§ 262. In like manner, because the agent can apply the means only with the same spirit [temper, disposition] by virtue of which he wills the end,—it follows that no problem is to be solved by means which are at variance with either of the two elements of the theological spirit.
We may observe, again, that the two things which we here specify,—modes of proceeding that run counter to the scientific spirit,—and such as, while appearing to promote the ecclesiastical interest in some particular connexion, expose it to danger upon the whole,—have both been of sufficiently frequent occurrence in the ecclesiastical praxis.