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

[7] To the Pamphlets published in my behalf at this time I should add "One Tract more," an able and generous defence of Tractarianism and No. 90, by the present Lord Houghton.

And now that I am about to trace, as far as I can, the course of that great revolution of mind, which led me to leave my own home, to which I was bound by so many strong and tender ties, I feel overcome with the difficulty of satisfying myself in my account of it, and have recoiled from the attempt, till the near approach of the day, on which these lines must be given to the world, forces me to set about the task. For who can know himself, and the multitude of subtle influences which act upon him? And who can recollect, at the distance of twenty-five years, all that he once knew about his thoughts and his deeds, and that, during a portion of his life, when, even at the time, his observation, whether of himself or of the external world, was less than before or after, by very reason of the perplexity and dismay which weighed upon him,—when, in spite of the light given to him according to his need amid his darkness, yet a darkness it emphatically was? And who can suddenly gird himself to a new and anxious undertaking, which he might be able indeed to perform well, were full and calm leisure allowed him to look through every thing that he had written, whether in published works or private letters? yet again, granting that calm contemplation of the past, in itself so desirable, who could afford to be leisurely and deliberate, while he practises on himself a cruel operation, the ripping up of old griefs, and the venturing again upon the "infandum dolorem" of years in which the stars of this lower heaven were one by one going out? I could not in cool blood, nor except upon the imperious call of duty, attempt what I have set myself to do. It is both to head and heart an extreme trial, thus to analyze what has so long gone by, and to bring out the results of that examination. I have done various bold things in my life: this is the boldest: and, were I not sure I should after all succeed in my object, it would be madness to set about it.

In the spring of 1839 my position in the Anglican Church was at its height. I had supreme confidence in my controversial status, and I had a great and still growing success, in recommending it to others. I had in the foregoing autumn been somewhat sore at the Bishop's Charge, but I have a letter which shows that all annoyance had passed from my mind. In January, if I recollect aright, in order to meet the popular clamour against myself and others, and to satisfy the Bishop, I had collected into one all the strong things which they, and especially I, had said against the Church of Rome, in order to their insertion among the advertisements appended to our publications. Conscious as I was that my opinions in religion were not gained, as the world said, from Roman sources, but were, on the contrary, the birth of my own mind and of the circumstances in which I had been placed, I had a scorn of the imputations which were heaped upon me. It was true that I held a large bold system of religion, very unlike the Protestantism of the day, but it was the concentration and adjustment of the statements of great Anglican authorities, and I had as much right to hold it, as the Evangelical, and more right than the Liberal party could show, for asserting their own respective doctrines. As I declared on occasion of Tract 90, I claimed, in behalf of who would in the Anglican Church, the right of holding with Bramhall a comprecation with the Saints, and the Mass all but Transubstantiation with Andrewes, or with Hooker that Transubstantiation itself is not a point for Churches to part communion upon, or with Hammond that a General Council, truly such, never did, never shall err in a matter of faith, or with Bull that man had in paradise and lost on the fall, a supernatural habit of grace, or with Thorndike that penance is a propitiation for post-baptismal sin, or with Pearson that the all-powerful name of Jesus is no otherwise given than in the Catholic Church. "Two can play at that," was often in my mouth, when men of Protestant sentiments appealed to the Articles, Homilies, or Reformers; in the sense that, if they had a right to speak loud, I had the liberty to speak out as well as they, and had the means, by the same or parallel appeals, of giving them tit for tat. I thought that the Anglican Church was tyrannized over by a mere party, and I aimed at bringing into effect the promise contained in the motto to the Lyra, "They shall know the difference now." I only asked to be allowed to show them the difference.

What will best describe my state of mind at the early part of 1839, is an Article in the British Critic for that April. I have looked over it now, for the first time since it was published; and have been struck by it for this reason:—it contains the last words which I ever spoke as an Anglican to Anglicans. It may now be read as my parting address and valediction, made to my friends. I little knew it at the time. It reviews the actual state of things, and it ends by looking towards the future. It is not altogether mine; for my memory goes to this,—that I had asked a friend to do the work; that then, the thought came on me, that I would do it myself: and that he was good enough to put into my hands what he had with great appositeness written, and that I embodied it in my Article. Every one, I think, will recognize the greater part of it as mine. It was published two years before the affair of Tract 90, and was entitled "The State of Religious Parties."

In this Article, I begin by bringing together testimonies from our enemies to the remarkable success of our exertions. One writer said: "Opinions and views of a theology of a very marked and peculiar kind have been extensively adopted and strenuously upheld, and are daily gaining ground among a considerable and influential portion of the members, as well as ministers of the Established Church." Another: The Movement has manifested itself "with the most rapid growth of the hot-bed of these evil days." Another: "The Via Media is crowded with young enthusiasts, who never presume to argue, except against the propriety of arguing at all." Another: "Were I to give you a full list of the works, which they have produced within the short space of five years, I should surprise you. You would see what a task it would be to make yourself complete master of their system, even in its present probably immature state. The writers have adopted the motto, 'In quietness and confidence shall be your strength.' With regard to confidence, they have justified their adopting it; but as to quietness, it is not very quiet to pour forth such a succession of controversial publications." Another: "The spread of these doctrines is in fact now having the effect of rendering all other distinctions obsolete, and of severing the religious community into two portions, fundamentally and vehemently opposed one to the other. Soon there will be no middle ground left; and every man, and especially every clergyman, will be compelled to make his choice between the two." Another: "The time has gone by, when those unfortunate and deeply regretted publications can be passed over without notice, and the hope that their influence would fail is now dead." Another: "These doctrines had already made fearful progress. One of the largest churches in Brighton is crowded to hear them; so is the church at Leeds. There are few towns of note, to which they have not extended. They are preached in small towns in Scotland. They obtain in Elginshire, 600 miles north of London. I found them myself in the heart of the highlands of Scotland. They are advocated in the newspaper and periodical press. They have even insinuated themselves into the House of Commons." And, lastly, a bishop in a charge:—It "is daily assuming a more serious and alarming aspect. Under the specious pretence of deference to Antiquity and respect for primitive models, the foundations of the Protestant Church are undermined by men, who dwell within her walls, and those who sit in the Reformers' seat are traducing the Reformation."

After thus stating the phenomenon of the time, as it presented itself to those who did not sympathize in it, the Article proceeds to account for it; and this it does by considering it as a re-action from the dry and superficial character of the religious teaching and the literature of the last generation, or century, and as a result of the need which was felt both by the hearts and the intellects of the nation for a deeper philosophy, and as the evidence and as the partial fulfilment of that need, to which even the chief authors of the then generation had borne witness. First, I mentioned the literary influence of Walter Scott, who turned men's minds in the direction of the middle ages. "The general need," I said, "of something deeper and more attractive, than what had offered itself elsewhere, may be considered to have led to his popularity; and by means of his popularity he re-acted on his readers, stimulating their mental thirst, feeding their hopes, setting before them visions, which, when once seen, are not easily forgotten, and silently indoctrinating them with nobler ideas, which might afterwards be appealed to as first principles."

Then I spoke of Coleridge, thus: "While history in prose and verse was thus made the instrument of Church feelings and opinions, a philosophical basis for the same was laid in England by a very original thinker, who, while he indulged a liberty of speculation, which no Christian can tolerate, and advocated conclusions which were often heathen rather than Christian, yet after all installed a higher philosophy into inquiring minds, than they had hitherto been accustomed to accept. In this way he made trial of his age, and succeeded in interesting its genius in the cause of Catholic truth."

Then come Southey and Wordsworth, "two living poets, one of whom in the department of fantastic fiction, the other in that of philosophical meditation, have addressed themselves