Peter, Barnabas, Paul, and James.[86] Since then
the Hebrew Christians had degenerated, and now needed somebody--it
mattered little who it might be,[87]--to teach them the alphabet[88] of
Christian doctrine.

Philo had already emphasised the distinction between the child in
knowledge and the man of full age and mature judgment. St. Paul had said
more than once that such a distinction holds among Christians. Many are
carnal; some are spiritual. In his writings the difference is not an
external one, nor is the line between the two classes broad and clear.
The one shades into the other. But, though we may not be able to
determine where the one begins and the other ends, both are tendencies,
and move in opposite directions. In the Epistle to the Hebrews the
distinction resembles the old doctrine of habit taught by Aristotle. Our
organs of sense are trained by use to distinguish forms and colours. In
like manner, there are inner organs of the spirit,[89] which distinguish
good from evil, not by mathematical demonstration, but by long-continued
exercise[90] in hating evil and in loving holiness. The growth of this
spiritual sense is connected by our author with the power to understand
the higher doctrine. He only who discerns, by force of spirited
insight, what is good and what is evil, can also understand spiritual
truths. The difference between good and evil is not identical with "the
word of righteousness." But the moral elevation of character that
clearly discerns the former is the condition of understanding also the
latter.

"Wherefore"--that is, inasmuch as solid food is for full-grown men--"let
us have done[91] with the elementary doctrines, and permit ourselves to
be borne strongly onwards[92] towards full growth of spiritual
character."[93] The Apostle has just said that his readers needed some
one to teach them the rudiments. We should have expected him, therefore,
to take it in hand. But he reminds them that the defect lies deeper than
intellectual error. The remedy is not mere teaching, but spiritual
growth. Apart from moral progress there can be no revelation of new
truths. Ever-recurring efforts to lay the foundation of individual piety
will result only in an apprehension of what we may designate personal
and subjective doctrines.

The Apostle particularises. Repentance towards God and faith in God are
the initial graces.[94] For without sorrow for sin and trust in God's
mercy God's revelation of Himself in