Apologia Pro Vita Sua - John Henry Newman (book club suggestions txt) 📗

Bramhall, and Stillingfleet and other Anglican divines on the one hand, and after prosecuting the study of the Fathers on the other; but the doctrine of 1833 was strengthened in me, not changed. When I began the Tracts for the Times I rested the main doctrine, of which I am speaking, upon Scripture, on the Anglican Prayer Book, and on St. Ignatius's Epistles. (1) As to the existence of a visible Church, I especially argued out the point from Scripture, in Tract 11, viz. from the Acts of the Apostles and the Epistles. (2) As to the Sacraments and Sacramental rites, I stood on the Prayer Book. I appealed to the Ordination Service, in which the Bishop says, "Receive the Holy Ghost;" to the Visitation Service, which teaches confession and absolution; to the Baptismal Service, in which the Priest speaks of the child after baptism as regenerate; to the Catechism, in which Sacramental Communion is receiving "verily and indeed the Body and Blood of Christ;" to the Commination Service, in which we are told to do "works of penance;" to the Collects, Epistles, and Gospels, to the calendar and rubricks, portions of the Prayer Book, wherein we find the festivals of the Apostles, notice of certain other Saints, and days of fasting and abstinence.

(3.) And further, as to the Episcopal system, I founded it upon the Epistles of St. Ignatius, which inculcated it in various ways. One passage especially impressed itself upon me: speaking of cases of disobedience to ecclesiastical authority, he says, "A man does not deceive that Bishop whom he sees, but he practises rather with the Bishop Invisible, and so the question is not with flesh, but with God, who knows the secret heart." I wished to act on this principle to the letter, and I may say with confidence that I never consciously transgressed it. I loved to act as feeling myself in my Bishop's sight, as if it were the sight of God. It was one of my special supports and safeguards against myself; I could not go very wrong while I had reason to believe that I was in no respect displeasing him. It was not a mere formal obedience to rule that I put before me, but I desired to please him personally, as I considered him set over me by the Divine Hand. I was strict in observing my clerical engagements, not only because they were engagements, but because I considered myself simply as the servant and instrument of my Bishop. I did not care much for the Bench of Bishops, except as they might be the voice of my Church: nor should I have cared much for a Provincial Council; nor for a Diocesan Synod presided over by my Bishop; all these matters seemed to me to be jure ecclesiastico, but what to me was jure divino was the voice of my Bishop in his own person. My own Bishop was my Pope; I knew no other; the successor of the Apostles, the Vicar of Christ. This was but a practical exhibition of the Anglican theory of Church Government, as I had already drawn it out myself, after various Anglican Divines. This continued all through my course; when at length, in 1845, I wrote to Bishop Wiseman, in whose Vicariate I found myself, to announce my conversion, I could find nothing better to say to him than that I would obey the Pope as I had obeyed my own Bishop in the Anglican Church. My duty to him was my point of honour; his disapprobation was the one thing which I could not bear. I believe it to have been a generous and honest feeling; and in consequence I was rewarded by having all my time for ecclesiastical superior a man, whom, had I had a choice, I should have preferred, out and out, to any other Bishop on the Bench, and for whose memory I have a special affection. Dr. Bagot—a man of noble mind, and as kind-hearted and as considerate as he was noble. He ever sympathized with me in my trials which followed; it was my own fault, that I was not brought into more familiar personal relations with him, than it was my happiness to be. May his name be ever blessed!

And now in concluding my remarks on the second point on which my confidence rested, I repeat that here again I have no retractation to announce as to its main outline. While I am now as clear in my acceptance of the principle of dogma, as I was in 1833 and 1816, so again I am now as firm in my belief of a visible Church, of the authority of Bishops, of the grace of the sacraments, of the religious worth of works of penance, as I was in 1833. I have added Articles to my Creed; but the old ones, which I then held with a divine faith, remain.

3. But now, as to the third point on which I stood in 1833, and which I have utterly renounced and trampled upon since,—my then view of the Church of Rome;—I will speak about it as exactly as I can. When I was young, as I have said already, and after I was grown up, I thought the Pope to be Antichrist. At Christmas 1824-5 I preached a sermon to that effect. But in 1827 I accepted eagerly the stanza in the Christian Year, which many people thought too charitable, "Speak gently of thy sister's fall." From the time that I knew Froude I got less and less bitter on the subject. I spoke (successively, but I cannot tell in what order or at what dates) of the Roman Church as being bound up with "the cause of Antichrist," as being one of the "many antichrists" foretold by St. John, as being influenced by "the spirit of Antichrist," and as having something "very Anti-christian" or "unchristian" about her. From my boyhood and in 1824 I considered, after Protestant authorities, that St. Gregory I. about A.D. 600 was the first Pope that was Antichrist, though, in spite of this, he was also a great and holy man; but in 1832-3 I thought the Church of Rome was bound up with the cause of Antichrist by the Council of Trent. When it was that in my deliberate judgment I gave up the notion altogether in any shape, that some special reproach was attached to her name, I cannot tell; but I had a shrinking from renouncing it, even when my reason so ordered me, from a sort of conscience or prejudice, I think up to 1843. Moreover, at least during the Tract Movement, I thought the essence of her offence to consist in the honours which she paid to the Blessed Virgin and the Saints; and the more I grew in devotion, both to the Saints and to our Lady, the more impatient was I at the Roman practices, as if those glorified creations of God must be gravely shocked, if pain could be theirs, at the undue veneration of which they were the objects.

On the other hand, Hurrell Froude in his familiar conversations was always tending to rub the idea out of my mind. In a passage of one of his letters from abroad, alluding, I suppose, to what I used to say in opposition to him, he observes; "I think people are injudicious who talk against the Roman Catholics for worshipping Saints, and honouring the Virgin and images, &c. These things may perhaps be idolatrous; I cannot make up my mind about it; but to my mind it is the Carnival that is real practical idolatry, as it is written, 'the people sat down to eat and drink, and rose up to play.'" The Carnival, I observe in passing, is, in fact, one of those very excesses, to which, for at least three centuries, religious Catholics have ever opposed themselves, as we see in the life of St. Philip, to say nothing of the present day; but this we did not then know. Moreover, from Froude I learned to admire the great medieval Pontiffs; and, of course, when I had come to consider the Council of Trent to be the turning-point of the history of Christian Rome, I found myself as free, as I was rejoiced, to speak in their praise. Then, when I was abroad, the sight of so many great places, venerable shrines, and noble churches, much impressed my imagination. And my heart was touched also. Making an expedition on foot across some wild country in Sicily, at six in the morning, I came upon a small church; I heard voices, and I looked in. It was crowded, and the congregation was singing. Of course it was the mass, though I did not know it at the time. And, in my weary days at Palermo, I was not ungrateful for the comfort which I had received in frequenting the churches; nor did I ever forget it. Then, again, her zealous maintenance of the doctrine and the rule of celibacy, which I recognized as Apostolic, and her faithful agreement with Antiquity in so many other points which were dear to me, was an argument as well as a plea in favour of the great Church of Rome. Thus I learned to have tender feelings towards her; but still my reason was not affected at all. My judgment was against her, when viewed as an institution, as truly as it ever had been.

This conflict between reason and affection I expressed in one of the early Tracts, published July, 1834. "Considering the high gifts and the strong claims of the Church of Rome and its dependencies on our admiration, reverence, love, and gratitude; how could we withstand it, as we do, how could we refrain from being melted into tenderness, and rushing into communion with it, but for the words of Truth itself, which bid us prefer It to the whole world? 'He that loveth father or mother more than Me, is not worthy of me.' How could 'we learn to be severe, and execute judgment,' but for the warning of Moses against even a divinely-gifted teacher, who should preach new gods; and the anathema of St. Paul even against Angels and Apostles, who should bring in a new doctrine?"—Records, No. 24. My feeling was something like that of a man, who is obliged in a court of justice to bear witness against a friend; or like my own now, when I have said, and shall say, so many things on which I had rather be silent.

As a matter, then, of simple conscience, though it went against my feelings, I felt it to be a duty to protest against the Church of Rome. But besides this, it was a duty, because the prescription of such a protest was a living principle of my own Church, as expressed not simply in a catena, but by a consensus of her divines, and by the voice of her people. Moreover, such a protest was necessary as an integral portion of her controversial basis; for I adopted the argument of Bernard Gilpin, that Protestants "were not able to give any firm and solid reason of the separation besides this, to wit, that the Pope is Antichrist." But while I thus thought such a protest to be based upon truth, and to be a religious duty, and a rule of Anglicanism, and a necessity of the case, I did not at all like the work. Hurrell Froude attacked me for doing it; and, besides, I felt that my language had a vulgar and rhetorical look about it. I believed, and really measured, my words, when I used them; but I knew that I had a temptation, on the other hand, to say against Rome as much as ever