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

Therefore, e.g. education, periodical literature, railroad travelling, ventilation, drainage, and the arts of life, when fully carried out, serve to make a population moral and happy.

All of these propositions, and many others too, were familiar to me thirty years ago, as in the number of the tenets of Liberalism, and, while I gave into none of them except No. 12, and perhaps No. 11, and partly No. 1, before I began to publish, so afterwards I wrote against most of them in some part or other of my Anglican works.

If it is necessary to refer to a work, not simply my own, but of the Tractarian school, which contains a similar protest, I should name the Lyra Apostolica. This volume, which by accident has been left unnoticed, except incidentally, in my Narrative, was collected together from the pages of the "British Magazine," in which its contents originally appeared, and published in a separate form, immediately after Hurrell Froude's death in 1836. Its signatures, α, β, γ, δ, ε ξ, denote respectively as authors, Mr. Bowden, Mr. Hurrell Froude, Mr. Keble, Mr. Newman, Mr. Robert Wilberforce, and Mr. Isaac Williams.

There is one poem on "Liberalism," beginning "Ye cannot halve the Gospel of God's grace;" which bears out the account of Liberalism as above given; and another upon "the Age to come," defining from its own point of view the position and prospects of Liberalism.

I need hardly say that the above Note is mainly historical. How far the Liberal party of 1830-40 really held the above eighteen Theses, which I attributed to them, and how far and in what sense I should oppose those Theses now, could scarcely be explained without a separate Dissertation.

The writer, who gave occasion for the foregoing Narrative, was very severe with me for what I had said about Miracles in the Preface to the Life of St. Walburga. I observe therefore as follows:—

Catholics believe that miracles happen in any age of the Church, though not for the same purposes, in the same number, or with the same evidence, as in Apostolic times. The Apostles wrought them in evidence of their divine mission; and with this object they have been sometimes wrought by Evangelists of countries since, as even Protestants allow. Hence we hear of them in the history of St. Gregory in Pontus, and St. Martin in Gaul; and in their case, as in that of the Apostles, they were both numerous and clear. As they are granted to Evangelists, so are they granted, though in less measure and evidence, to other holy men; and as holy men are not found equally at all times and in all places, therefore miracles are in some places and times more than in others. And since, generally, they are granted to faith and prayer, therefore in a country in which faith and prayer abound, they will be more likely to occur, than where and when faith and prayer are not; so that their occurrence is irregular. And further, as faith and prayer obtain miracles, so still more commonly do they gain from above the ordinary interventions of Providence; and, as it is often very difficult to distinguish between a providence and a miracle, and there will be more providences than miracles, hence it will happen that many occurrences will be called miraculous, which, strictly speaking, are not such, that is, not more than providential mercies, or what are sometimes called "grazie" or "favours."

Persons, who believe all this, in accordance with Catholic teaching, as I did and do, they, on the report of a miracle, will of necessity, the necessity of good logic, be led to say, first, "It may be," and secondly, "But I must have good evidence in order to believe it."

1. It may be, because miracles take place in all ages; it must be clearly proved, because perhaps after all it may be only a providential mercy, or an exaggeration, or a mistake, or an imposture. Well, this is precisely what I had said, which the writer, who has given occasion to this Volume, considered so irrational. I had said, as he quotes me, "In this day, and under our present circumstances, we can only reply, that there is no reason why they should not be." Surely this is good logic, provided that miracles do occur in all ages; and so again I am logical in saying, "There is nothing, primâ facie, in the miraculous accounts in question, to repel a properly taught or religiously disposed mind." What is the matter with this statement? My assailant does not pretend to say what the matter is, and he cannot; but he expresses a rude, unmeaning astonishment. Accordingly, in the passage which he quotes, I observe, "Miracles are the kind of facts proper to ecclesiastical history, just as instances of sagacity or daring, personal prowess, or crime, are the facts proper to secular history." What is the harm of this?

2. But, though a miracle be conceivable, it has to be proved. What has to be proved? (1.) That the event occurred as stated, and is not a false report or an exaggeration. (2.) That it is clearly miraculous, and not a mere providence or answer to prayer within the order of nature. What is the fault of saying this? The inquiry is parallel to that which is made about some extraordinary fact in secular history. Supposing I hear that King Charles II. died a Catholic, I am led to say: It may be, but what is your proof?

In my Essay on Miracles of the year 1826, I proposed three questions about a professed miraculous occurrence: 1. is it antecedently probable? 2. is it in its nature certainly miraculous? 3. has it sufficient evidence? To these three heads I had regard in my Essay of 1842; and under them I still wish to conduct the inquiry into the miracles of Ecclesiastical History.

So much for general principles; as to St. Walburga, though I have no intention at all of denying that numerous miracles have been wrought by her intercession, still, neither the Author of her Life, nor I, the Editor, felt that we had grounds for binding ourselves to the belief of certain alleged miracles in particular. I made, however, one exception; it was the medicinal oil which flows from her relics. Now as to the verisimilitude, the miraculousness, and the fact, of this medicinal oil.

1. The verisimilitude. It is plain there is nothing extravagant in this report of her relics having a supernatural virtue; and for this reason, because there are such instances in Scripture, and Scripture cannot be extravagant. For instance, a man was restored to life by touching the relics of the Prophet Eliseus. The sacred text runs thus:—"And Elisha died, and they buried him. And the bands of the Moabites invaded the land at the coming in of the year. And it came to pass, as they were burying a man, that, behold, they spied a band of men; and they cast the man into the sepulchre of Elisha. And, when the man was let down, and touched the bones of Elisha, he revived, and stood upon his feet." Again, in the case of an inanimate substance, which had touched a living Saint: "And God wrought special miracles by the hands of Paul; so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them." And again in the case of a pool: "An Angel went down at a certain season into the pool, and troubled the water; whosoever then first, after the troubling of the water, stepped in, was made whole of whatsoever disease he had." 2 Kings [4 Kings] xiii. 20, 21. Acts xix. 11, 12. John v. 4. Therefore there is nothing extravagant in the character of the miracle.

2. Next, the matter of fact:—is there an oil flowing from St. Walburga's tomb, which is medicinal? To this question I confined myself in my Preface. Of the accounts of medieval miracles, I said that there was no extravagance in their general character, but I could not affirm that there was always evidence for them. I could not simply accept them as facts, but I could not reject them in their nature;—they might be true, for they were not impossible; but they were not proved to be true, because there was not trustworthy testimony. However, as to St. Walburga, I repeat, I made one exception, the fact of the medicinal oil, since for that miracle there was distinct and successive testimony. And then I went on to give a chain of witnesses. It was my duty to state what those witnesses said in their very words; so I gave the testimonies in full, tracing them from the Saint's death. I said, "She is one of the principal Saints of her age and country." Then I quoted Basnage, a Protestant, who says, "Six writers are extant, who have employed themselves in relating the deeds or miracles of Walburga." Then I said that her "renown was not the mere natural growth of ages, but begins with the very century of the Saint's death." Then I observed that only two miracles seem to have been "distinctly reported of her as occurring in her lifetime; and they were handed down apparently by tradition." Also, that such miracles are said to have commenced about A.D. 777. Then I spoke of the medicinal oil as having testimony to it in 893, in 1306, after 1450, in 1615, and in 1620. Also, I said that Mabillon seems not to have believed some of her miracles; and that the earliest witness had got into trouble with his Bishop. And so I left the matter, as a question to be decided by evidence, not deciding any thing myself.

What was the harm of all this? but my Critic muddled it together in a most extraordinary manner, and I am far from sure that he knew himself the definite categorical charge which he intended it to convey against me. One of his