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Orthodoxy 3:1OrthodoxyThe phrases of the street are not only forcible but subtle: for a figure of speech can often get into a crack too small for a definition. Phrases like "put out" or "off colour" might have been coined by Mr. Henry James in an agony of verbal precision. And there is no more subtle truth than that of the everyday phrase about a man having "his heart in the right place." It involves the idea of normal proportion; not only does a certain function exist, but it is rightly related to other functions. Indeed, the negation of this phrase would describe with peculiar accuracy the somewhat morbid mercy and perverse tenderness of the most representative moderns. If, for instance, I had to describe with fairness the character of Mr. Bernard Shaw, I could not express myself more exactly than by saying that he has a heroically large and generous heart; but not a heart in the right place. And this is so of the typical society of our time.Orthodoxy 6:25OrthodoxyMental and emotional liberty are not so simple as they look. Really they require almost as careful a balance of laws and conditions as do social and political liberty. The ordinary aesthetic anarchist who sets out to feel everything freely gets knotted at last in a paradox that prevents him feeling at all. He breaks away from home limits to follow poetry. But in ceasing to feel home limits he has ceased to feel the "Odyssey." He is free from national prejudices and outside patriotism. But being outside patriotism he is outside "Henry V." Such a literary man is simply outside all literature: he is more of a prisoner than any bigot. For if there is a wall between you and the world, it makes little difference whether you describe yourself as locked in or as locked out. What we want is not the universality that is outside all normal sentiments; we want the universality that is inside all normal sentiments. It is all the difference between being free from them, as a man is free from a prison, and being free of them as a man is free of a city. I am free from Windsor Castle (that is, I am not forcibly detained there), but I am by no means free of that building. How can man be approximately free of fine emotions, able to swing them in a clear space without breakage or wrong? THIS was the achievement of this Christian paradox of the parallel passions. Granted the primary dogma of the war between divine and diabolic, the revolt and ruin of the world, their optimism and pessimism, as pure poetry, could be loosened like cataracts.Theophania · Preface 2:12Eusebius of CaesareaSometime in the year 1839, the Rev. Henry Tattam of Bedford, who is an excellent Coptic scholar, formed the resolution of visiting Egypt for the purpose of procuring Coptic manuscripts, in order to complete, if possible, an edition of the Coptic Scriptures. At the suggestion of his friends a subscription was set on foot, for the purpose of assisting in defraying the expense of this undertaking, and this subscription was headed by a contribution of £300. by government. Individuals contributed to a small extent: and Mr. Tattam accordingly set out for Egypt. In a short time he returned, having procured some good Coptic manuscripts, of which a list has been printed and circulated; and also about 50 volumes of Syriac manuscripts , some of which were of an extreme age, and very valuable. |9Against the Donatists · Book 1 13:2Optatus of Milevis150. Scisma igitur illo tempore confusae mulieris iracundia peperit, ambitus nutrivit, avaritia roboravit. Here we find in combination the lust of the flesh----(the shameless woman)----the pride of life----(worldly ambition)----the lust of the eyes----(the love of gold)----as the three co-operating causes of the Donatist Schism. Before the mind of an English reader another sad schism will come with extraordinary vividness. History has repeated itself indeed----has shown how the anger of another shameless woman (also potens et factiosa femina, also in the end confusa), co-operating with the ambition of worldly ecclesiastics, together with the lust of the eyes and the lust of gold of a monarch, destroyed that 'parting gift of Peace' from Christ our Lord, which had reigned amongst all English Christians for more than a thousand years, and produced a Division, over which we grieve to-day. If Optatus might, without breach of charity, recall the memory of Lucilla, Majorinus, Botrus and Celestius, we too may, in like manner, without reproach, remember Anne, Cranmer, Henry and Elizabeth.Against the Donatists · Translator's introduction 2:20Optatus of MilevisWhen then we reflect that St. Optatus wrote in |xi the century preceding the Councils of Ephesus and Chalcedon, in the very heart of what are sometimes known as 'Primitive Times,' when we remember that he was anterior to Ambrose, Augustine, Jerome and Leo the Great, when we recall the fact that the Reformation in Germany and England does not yet go back four hundred years, but that Optatus wrote six centuries before the Norman set foot on our English soil, and that some thousand years and then two hundred more were to elapse between the writings of Optatus and the breach with Rome over King Henry's divorce, it is a most striking and moving fact that this old Father of the Church bears his express and unequivocal witness not only to the necessity of union with the Cathedra Petri, but also to most of those Catholic Doctrines so violently assailed in the days of Luther, Calvin, Zwingli, Cranmer, Knox and their associates, and still denied on all sides around us.Against the Donatists · Translator's introduction 2:21Optatus of MilevisFor example, St. Optatus affirms explicitly the truth of Baptismal Regeneration ; again and again makes reference to the Sacrifice of the Altar ; states the doctrine of the Real Presence in words that are incapable of any misunderstanding ; insists on the sacredness of the Holy Chrism ; writes of the adornment of altars for the offering of the Sacrifice ; refers to the ceremony of Exorcism before Baptism ; appeals to deutero-canonical Books as to authentic Scripture ; |xii takes the continuance of Miracles in the Church for granted ; and is quite express in his references to cloistered Virginity and the difference between the Commandments of God and Counsels of Perfection. Sometimes indeed he is so modern in his expressions (or at least his words are so directly applicable to our modern circumstances) that when we first read them we rub our eyes and ask ourselves 'Can it be a Catholic writer of the fourth century, whom we are reading, not one of the twentieth?' Instances of this may be found in the famous description of the origin of the Donatist schism, which, as Cardinal Wiseman has pointed out, can be paralleled with startling exactness by the schism under Henry; or again in such isolated expressions as ' Cathedra ducit ad se Angelum,' which is all that we need should it be urged that it is safe to remain in Anglicanism, because of the (supposed) validity of Anglican Orders. If these Orders were ever so valid, they could not be more valid than were those of the Donatists; but St. Optatus teaches us that, by themselves, valid Orders are of no avail. It is useless to have a Bishop (Angelus) who is out of communion with that One Chair of Peter, of which Optatus is at the time writing. Orders he may have, still he remains visibly in schism. Cathedra ducit ad se Angelum . Or, similarly, 'Per Cathedram Petri, quae nostra est, per ipsam et ceteras dotes |xiii apud nos esse probatum est.' It is through the Chair of Peter----through our Union with that Chair which itself 'is ours,' that we derive and can prove our security as to the other Endowments of the Church, amongst which is reckoned lawful Episcopacy. Or, again, in discussion with any Protestant, what need we say more than those three words of St. Optatus----' Catholica prior est ' ? Before any Protestant body had its birth, before Luther's turbulent spirit began to trouble the peace of Christendom, before the ecclesiastical Provinces of Canterbury and York were torn away by the State from their union with the Apostolic See, before the ambition of Photius separated Byzantium from the elder Rome, before Donatism arose, there was the Catholic Church and the Chair of Peter. Catholica prior est.Weights and Measures · English translation 13:14Epiphanius of Salamis197. Cf. Epiphanius, Adversus haereses LXVI xi (ed. Migne, Vol. XLII, col. 46); also Acta Archelai, ed. Charles Henry Beeson (Leipzig, 1906).The Lausiac History · Text 71:34Palladius of Galatia30. See Butler's note ad loc. which incorporates a communication from Dr. Henry Jackson, who concludes that "Pythagoras and Diogenes were total abstainers, but Plato a moderate drinker."The 30 Canons 9:20Council of Chalcedon of 451Joseph Aegyptius, in turning this into Arabic, reads: "And whoever shall turn any monastery into a dwelling house for himself ... let him be cursed and anathema." The curious reader is referred on this whole subject to Sir Henry Spelman's History and Fate of Sacrilege, or to the more handy book on the subject by James Wayland Joyce, The Doom of Sacrilege.Chronicle composed in Syriac · Preface to the online edition 1:3Joshua the StyliteAs Wright tells us in his introduction, the text survived embedded in the surviving Chronicle of Dionysius of Tell-Mahre (or pseudo-Dionysius of Tell-Mahre as we must now call him). Joshua's work forms part I of that text. The single manuscript of this work is preserved in the Vatican library, shelfmark Vat. Syr. 162. It contains 173 folios, and was brought there in 1715 by J. S. Assemani. He obtained it from the monastery of Deir al-Suryani (St. Mary Deipara) in the Nitrian desert in Egypt, together with other manuscripts which form the core of the Vatican collection. The remainder of that library -- or nearly so -- was bought by Archdeacon Henry Tattam a century later and forms the core of the rich collection in the British Library, which the management of that institution keeps determinedly offline and for microfilms of which it charges such unaffordable sums. Among these manuscripts are the missing folios of Vat. Syr. 162, which are today British Library Ms. Add. 14665, folios 1-7. Most of the manuscript is a palimpsest, 123 of the Vatican and all the London folios being from a Greek manuscript of the Old Testament written in the 7th-8th century.Life of St. Severinus · Indices 6:21EugippiusWace, Henry, 74.The Christian Topography · Introduction 2:5Cosmas IndicopleustesAmong the eminent geographers who have turned the Topography to account may be mentioned Mannert, Gosselin, Humboldt, Dodwell, Playfair, Bredow, Reinaud, Létronne, Sir Henry Yule, and Mr. Raymond Beazley; while among |xiv ecclesiastical writers may be noted Allatius, Bandini, De La Croze, Assemanni, Cave and Milne Rae. The Adulitic inscriptions again have exercised the pens of such scholars as: Fabricius, Chishull, Vincent, Salt, Boeckh, V. de Saint-Martin, Dr. H. Müller of Vienna, and Dr. Glaser of Munich.The Christian Topography · Introduction 2:8Cosmas IndicopleustesReferring to the figure of the world as thus conceived by Cosmas, Sir Henry Yule with grim humour remarked that "one of the huge receptacles in which female travellers of our day carry their dresses, forms a perfect model of the Kosmos of Kosmas". The theory, again, by which Cosmas accounts for the vicissitudes of day and night is no less preposterous than his idea of the figure of the world. The Pagan theory that the earth is spherical and placed in the centre of the universe, with the heavenly bodies revolving round it, accounted satisfactorily for the disappearance of the sun during the night; but where could Cosmas, in whose philosophy there was neither a spherical earth nor any under-world, find a place for the great orb of light when no longer visible? The problem did not baffle his ingenuity. Calling to his aid the words of Solomon, which declared that the sun on rising turned first towards the south and then |xviii towards the north, where he went down, and thence hastened to the place in which he arose, he made them the basis of the following extraordinary theory. The earth, he tells us, gradually rising up from the south, extends westward, until it culminates at last in a huge conical mountain situated somewhere in the far-away frozen north. Behind this immense cone, the sun at the close of day disappears from view, and leaves the world which we inhabit in darkness, until, having circled round the cone, he reappears in the east to give birth to a new day. According, moreover, as he is high or low during his nocturnal revolution, the nights vary in their length; while, owing to a slight obliquity in his motion, eclipses are produced. On the question of the magnitude of the great luminary Cosmas differed widely from the Pagan philosophers, and wrote his sixth book mainly to prove that, instead of its being, as they thought, many times larger than the earth, it was no more than the size of two only of the earth's climates or zones, those between the latitudes of Alexandria and Rhodes, and Rhodes and Constantinople, an extent of about 635 geographical miles. But the words of Solomon form by no means the only Scriptural warrant for taking this view of the order of nature, for the candlestick placed on the south of the table of shew-bread typified the sun shining upon the earth from the south towards the north, while the waved border |xix which ran round the table typified the ocean surrounded by the outer earth, both of which were illuminated by the sun while circling round the gigantic mountain.Lorica · Introduction 1:14Gildas the Wise7. The hymn is published in The Irish Liber Hymnorum (Henry Bradshaw Society), 1898, from the text of the Leabhar Breac, which the |291 editors call B, after a fresh collation of the same, as well as of the Book of Cerne and the Book of Nunnaminster.The Ruin of Britain · Introduction 1:17Gildas the WiseThe Society's collection of books, formed by the bequests of the late Joseph Edwards and the late Henry Davies, and by subsequent donations and purchases, is open to the use of Members as a Lending Library.The Ruin of Britain · Introduction 2:4Gildas the WiseGerald the Welshman , by Henry ; Owen, B.C.L. Oxon., F.S.A. Demy 8vo., vellum, cloth, gilt, 10s.The Ruin of Britain · Introduction 2:5Gildas the WiseThe Description of Pembrokeshire , by George Owen of Henllys. Edited by Henry Owen, B.C. L.Oxon., F.S.A. Being No. 1 of the Cymmrodorion Record Series. 2 parts, 21 s. Issued free to Members of the Society, by the Editor.The Ruin of Britain · Introduction 3:14Gildas the Wise4. The LORICA GILDAE. After much deliberation, it has been thought better to include this poem as a probably genuine production of Gildas. The text will be that printed in THE IRISH LIBER HYMNORUM, published by the Henry Bradshaw Society, 1897 (vol. i, p. 206), compared with that of Zimmer in Nennius Vindicatus: " Die Lorica des Gildas," s. 337.The Ruin of Britain · Introduction 3:16Gildas the WiseThe FRAGMENTS seem to throw a distinct and pleasing light upon the man's character, and the PENITENTIAL will illustrate the beginnings of a peculiar mode of church discipline. Every one of the pieces named, after the De Excidio, has been made the subject of searching critical examination, as regards the text, by Dr. Wasserschleben or the late Mr. Henry Bradshaw, by Dr. Heinrich Zimmer and the editors of The Irish Liber Hymnorum. The Introductions and Notes in this edition will endeavour to deal with the subject-matter of each.Ecclesiastical History · Preface to the online edition 2:11Evagrius ScholasticusA new period of the history of the text begins with Valois Henry of Valois and the discovery of Laurentianus L. He published the Greek ecclesiastical historians at Paris in 1673 with a Latin translation of which a large part was original. Besides Estienne he made use of Mus-culus, the Geneva edition, the notes of Savilius and Vulcanius, Nicephorus and his translator Langus, and above all Tellerianus T, as well as an incomplete collation of L, made for him by the Florentine Erminius. He often introduced readings of L into the text without stating that he had done so. His edition, furnished with very learned notes, marked a great improvement in the text.Dialogues · Book 4 12:3Gregory the Dialogist53. Ibid. pp. 223-226. This famous and important chapter may be regarded as the germ of the later mediaeval visions of Hell, Purgatory, and Heaven. The Bridge is the "Bridge of Dread," said to be of Oriental origin, which occurs in so many of the later visions of the other world (though not in the Divina Commedia ) ; this is its first appearance in the West, the Latin version of the Visio Sancti Pauli, in which (though not in the original Greek) it also occurs, being later. The sumptuous house of gold, which is being built for an unnamed person, is the ultimate source of the empty throne seen preparing (probably for St. Bernard) in the vision of Tundal ( Visio Tnugdali, ed. cit., p. 54), and for Henry VII. in the Divina Commedia ( Par. xxx. 133-138). The episode of the priest, who passes safely over the bridge, is dramatically expanded in the vision of Tundal (ed. cit., pp. 15, 27).Dialogues · Introduction 1:17Gregory the DialogistThe translation of the Dialogues , here offered to the reader, was published at Paris in 1608----seventeen years, that is, before the first English version of Boccaccio's Decameron. It was dedicated "to the high and excellent princess Anne: by God's singular providence, Queen of great Britain, France, and Ireland"; that is, to Anne of Denmark, the consort of King James I. The translator claims to be the first thus to present a book to her : "For whereas divers, of divers professions, have directed their works to our most dread Sovereign, |xxvi and one also to our young Prince (your dear son, and the orient object of our country's joy), so none at all, for aught that I can learn, much less that professeth the religion of St. Gregory, hath hitherto presented any book to your Princely person." His "epistle dedicatory" is dated "the first of January, 1608," and signed " Your Majesty's most devoted servant, and daily orator, P.W." This "P. W." has not been identified; the Jesuit father, Henry James Coleridge, who edited his translation, in a somewhat modernised form, in 1874, suggested that he was "an English Catholic, desirous to interest the Queen in favour of the ancient religion." The Dialogues are further introduced by a lengthy preface "to the courteous and virtuous Christian reader," and followed (with an independent title-page) by " A short Relation of divers Miracles wrought at the memories or shrines of certain martyrs, especially St. Stephen, the Protomartyr of Christ's Church," the contents of which are mainly taken from the City of God of St. Augustine and the Life of St. Bernard. The present re-issue of the translation, save for the spelling, follows verbally the edition of 1608. The Latin text cited is that given by Migne (P.L. lxxvii.).Morals on the Book of Job · index 1:11Gregory the DialogistOXFORD, JOHN HENRY PARKER; J.G.F. AND J. RIVINGTON, LONDON. 1844.The Canons 9:3Council of Nicaea of 787Despite all this St. Bridget of Sweden again instituted double monasteries in the XV century, concerning which Thomas Walsingham, a monk of St. Alban's Abbey, in England, writes that in 1414, King Henry founded three monasteries, of which the third was a Brigittine, professing the rule of St. Augustine, with the additions called by them the Rule of the Saviour. "These two convents had one church in common, the nuns lived in the upper part under the roof, the brothers on the ground-floor, and each convent had a separate inclosure; and after profession no one went forth, except by special licence of the Lord Pope."Collations on the Hexaemeron · Collation 16 2:8Bonaventure29. In the sixth time, three events came about: the height of victory, of teaching, and of prophecy. The height of victory occurred with Sennacherib who rose against Jerusalem, and an angel of the Lord ... slew ... a hundred and eighty-five thousand. Yet Ezechias was healed in a manner that opposed [the laws of] nature, and the sun went backwards. Likewise, in the time from Hadrian through that of Charlemagne who miraculously brought about triumphal victories as if he were an angel sent by the Lord, and the sun, to wit, the tide of tribulations, receded, and there came about the peace of the Church which was later to set up archbishops, bishops and the religious way of life. Clarity of teaching belonged to that time, for Charlemagne appealed to the clerics and had books written, for instance in [the monastery of] St. Denis, and Bibles in many places, and people began to read and to study philosophy, and he [the Emperor] also increased the number of members of religious communities. At that time, it was fitting that there come about a way of life that would be orderly, that would have prophetical action. Now, this time is twofold. Hence, as in the passion of the Lord, first there was light, then darkness, then light again: so also it must come to pass that there be first the light of teaching, and then that Josias be the successor of Ezechias, and that after this, there be the tribulation of the Jews in captivity. For it was a necessity that there arise at first a prince who would support the Church, one who is to come, or one who has already existed—and he added: Would that he had not already existed — after which would come the darkness of tribulations. In a corresponding time, Charlemagne exalted the Church and his successors opposed it: in the days of Henry IV there were two popes, and two also in the days of Frederic the Great. And it is certain that one of them wanted to exterminate the Church4 But an angel ascending from the rising of the sun . . . cried ... to the four angels ... "Do not harm the earth or the sea ... till we have sealed the servants of our God on their foreheads." Wherefore the Church's tribulations are lasting until now. And it was said to the Angel of Philadelphia, who was the sixth, "Thus says the holy one, the true one, he who has the key of David, he who opens and no one shuts, and who shuts and no one opens: I know thy works. Behold, I have caused a door to be opened before thee.— And he said that now for the first time the understanding of Scripture would be given, either as revelation or as the key of David, to a single person or to a great number of people; and I believe rather [that it would be given] to a great number. 29. In sexto tempore facta sunt tria: praeclaritas victoriae, praeclaritas doctrinae, praeclaritas vitae propheticae. -- Praeclaritas victoriae in Sennacherib, qui venit contra Ierusalem, et Angelus Domini interfecit centum octoginta quinque millia . Et Ezechias contra naturam sanatus est, et sol abiit retro . -- Similiter in tempore Hadriani per Carolum, qui miraculose fecit triumphos quasi missus Angelus a Domino, et sol, id est aestus tribulationis, abiit retro, et facta est pax Ecclesiae, ut postea statueret archiepiscopos, episcopos et coenobia. -- Hoc tempore fuit claritas doctrinae, quia Carolus vocavit clericos et scripsit libros, ut in sancto Dionysio Biblia et in multis locis, et inceperunt legere et philosophari, et religiosos etiam dilatavit. -- Hoc tempore oportuit venire vitam per ordinem, qui haberet vitam propheticam. Hoc autem tempus est geminum, unde, sicut in passione Domini fuit primo lux, deinde tenebra, postea lux, sic necesse est, ut primo sit lux doctrinae, et succedat Iosias Ezechiae , post quam facta est tribulatio Iudaeorum per captivitatem. Necesse est enim, ut surgat unus princeps zelator Ecclesiae, qui vel erit, vel iam fuit -- et addidit: Utinam iam non fuerit -- post quem fit obscuritas tribulationum. Hoc tempore similiter Carolus exaltavit Ecclesiam, et eius successores oppugnaverunt eam: tempore Henrici quarti fuerunt duo Papae, similiter tempore Frederici magni, duo. Et certum est, quod aliquis inter eos voluit exterminare Ecclesiam; sed Angelus ascendens ab ortu solis cla- mavit quatuor Angelis: Nolite nocere terrae et mari, quousque signemus servos Dei nostri in frontibus eorum . Unde adhuc restat Ecclesiae tribulatio. Et dictum est Angelo Philadelphiae, qui sextus est: Haec dicit Sanctus et Verus, qui habet clavem David; qui aperit, et nemo claudit; claudit, et nemo aperit. Scio opera tua, quia ecce, dedi coram te ostium apertum . -- Et dixit, quod adhuc intelligentia Scripturae daretur vel revelatio vel clavis David personae vel multitudini; et magis credo, quod multitudini.De Perfectione Evangelica · Question 2 2:9Bonaventure24. Likewise, Bernard, to Henry, Archbishop of Sens: "Happy is he who retains nothing for himself from all things: he has no den, like the foxes; no nest, like the birds; no money-bag, like Judas; no houses, just as Mary had no place in the inn—imitating indeed Him who had not where to lay His head"; but he who relinquishes all things entirely, retaining nothing whatsoever for himself, neither in common nor in particular, does this most especially: therefore, etc.Commentary on John 201:15Thomas AquinasThis is one of the earliest examples of the development of Christian doctrine which Cardinal John Henry Newman (1801-90) helped us to understand (See especially his Arians of the Fourth Century (1833), St. Athanasius, 2 vols. (1843), Development of Christian Doctrine (1845)). The real meaning of the text “The Father and I are one” (Jn 10:30) is that the Son is “consubstantial with the Father” ( homoousion toi patri ). In theological terms, the ousia (substance) of the Son is identical to the ousia of the Father. From this it is only a short step to the recognition of the Holy Spirit as consubstantial to the Father and Son; that is, the ousia of the Holy Spirit is identical to that of the Father and the Son. Moreover, that unique ousia is “an individual substance of an intellectual nature”; that is, God is a “person” or “personal.”Apologia 1:36Apologia pro Vita SuaNow these insinuations and questions shall be answered in their proper places; here I will but say that I scorn and detest lying, and quibbling, and double-tongued practice, and slyness, and cunning, and smoothness, and cant, and pretence, quite as much as any Protestants hate them; and I pray to be kept from the snare of them. But all this is just now by the bye; my present subject is Mr. Kingsley; what I insist upon here, now that I am bringing this portion of my discussion to a close, is this unmanly attempt of his, in his concluding pages, to cut the ground from under my feet;--to poison by anticipation the public mind against me, John Henry Newman, and to infuse into the imaginations of my readers, suspicion and mistrust of everything that I may say in reply to him. This I call poisoning the wells.Apologia 4:16Apologia pro Vita SuaThis absolute confidence in my cause, which led me to the imprudence or wantonness which I have been instancing, also laid me open, not unfairly, to the opposite charge of fierceness in certain steps which I took, or words which I published. In the Lyra Apostolica, I have said that, before learning to love, we must "learn to hate;" though I had explained my words by adding "hatred of sin." In one of my first sermons I said, "I do not shrink from uttering my firm conviction that it would be a gain to the country were it vastly more superstitious, more bigoted, more gloomy, more fierce in its religion than at present it shows itself to be." I added, of course, that it would be an absurdity to suppose such tempers of mind desirable in themselves. The corrector of the press bore these strong epithets till he got to "more fierce," and then he put in the margin a query. In the very first page of the first Tract, I said of the bishops, that, "black event though it would be for the country, yet we could not wish them a more blessed termination of their course, than the spoiling of their goods and martyrdom." In consequence of a passage in my work upon the Arian History, a Northern dignitary wrote to accuse me of wishing to re-establish the blood and torture of the Inquisition. Contrasting heretics and heresiarchs, I had said, "The latter should meet with no mercy; he assumes the office of the Tempter, and, so far forth as his error goes, must be dealt with by the competent authority, as if he were embodied evil. To spare him is a false and dangerous pity. It is to endanger the souls of thousands, and it is uncharitable towards himself." I cannot deny that this is a very fierce passage; but Arius was banished, not burned; and it is only fair to myself to say that neither at this, nor any other time of my life, not even when I was fiercest, could I have even cut off a Puritan's ears, and I think the sight of a Spanish auto-da-fe would have been the death of me. Again, when one of my friends, of liberal and evangelical opinions, wrote to expostulate with me on the course I was taking, I said that we would ride over him and his, as Othniel prevailed over Chushan-rishathaim, king of Mesopotamia. Again, I would have no dealings with my brother, and I put my conduct upon a syllogism. I said, "St. Paul bids us avoid those who cause divisions; you cause divisions: therefore I must avoid you." I dissuaded a lady from attending the marriage of a sister who had seceded from the Anglican Church. No wonder that Blanco White, who had known me under such different circumstances, now hearing the general course that I was taking, was amazed at the change which he recognised in me. He speaks bitterly and unfairly of me in his letters contemporaneously with the first years of the Movement; but in 1839, when looking back, he uses terms of me, which it would be hardly modest in me to quote, were it not that what he says of me in praise is but part of a whole account of me. He says: "In this party [the anti-Peel, in 1829] I found, to my great surprise, my dear friend, Mr. Newman of Oriel. As he had been one of the annual Petitioners to Parliament for Catholic Emancipation, his sudden union with the most violent bigots was inexplicable to me. That change was the first manifestation of the mental revolution, which has suddenly made him one of the leading persecutors of Dr. Hampden and the most active and influential member of that association, called the Puseyite party, from which we have those very strange productions, entitled, Tracts for the Times. While stating these public facts, my heart feels a pang at the recollection of the affectionate and mutual friendship between that excellent man and myself; a friendship, which his principles of orthodoxy could not allow him to continue in regard to one, whom he now regards as inevitably doomed to eternal perdition. Such is the venomous character of orthodoxy. What mischief must it create in a bad heart and narrow mind, when it can work so effectually for evil, in one of the most benevolent of bosoms, and one of the ablest of minds, in the amiable, the intellectual, the refined John Henry Newman!" (Vol. iii. p. 131.) He adds that I would have nothing to do with him, a circumstance which I do not recollect, and very much doubt.Apologia 4:47Apologia pro Vita SuaI had brought out in the "Prophetical Office" in what the Roman and the Anglican systems differed from each other, but less distinctly in what they agreed. I had indeed enumerated the Fundamentals, common to both, in the following passage:--"In both systems the same Creeds are acknowledged. Besides other points in common we both hold, that certain doctrines are necessary to be believed for salvation; we both believe in the doctrines of the Trinity, Incarnation, and Atonement; in original sin; in the necessity of regeneration; in the supernatural grace of the Sacraments; in the apostolical succession; in the obligation of faith and obedience, and in the eternity of future punishment" (Pp. 55, 56). So much I had said, but I had not said enough. This enumeration implied a great many more points of agreement than were found in those very Articles which were fundamental. If the two Churches were thus the same in fundamentals, they were also one and the same in such plain consequences as are contained in those fundamentals or as outwardly represented them. It was an Anglican principle that "the abuse of a thing doth not take away the lawful use of it;" and an Anglican Canon in 1603 had declared that the English Church had no purpose to forsake all that was held in the Churches of Italy, France, and Spain, and reverenced those ceremonies and particular points which were apostolic. Excepting then such exceptional matters, as are implied in this avowal, whether they were many or few, all these Churches were evidently to be considered as one with the Anglican. The Catholic Church in all lands had been one from the first for many centuries; then, various portions had followed their own way to the injury, but not to the destruction, whether of truth or of charity. These portions or branches were mainly three:--the Greek, Latin, and Anglican. Each of these inherited the early undivided Church in solido as its own possession. Each branch was identical with that early undivided Church, and in the unity of that Church it had unity with the other branches. The three branches agreed together in all but their later accidental errors. Some branches had retained in detail portions of apostolical truth and usage, which the others had not; and these portions might be and should be appropriated again by the others which had let them slip. Thus, the middle age belonged to the Anglican Church, and much more did the middle age of England. The Church of the twelfth century was the Church of the nineteenth. Dr. Howley sat in the seat of St. Thomas the Martyr; Oxford was a medieval University. Saving our engagements to Prayer Book and Articles, we might breathe and live and act and speak, in the atmosphere and climate of Henry III.'s day, or the Confessor's, or of Alfred's. And we ought to be indulgent of all that Rome taught now, as of what Rome taught then, saving our protest. We might boldly welcome, even what we did not ourselves think right to adopt. And, when we were obliged on the contrary boldly to denounce, we should do so with pain, not with exultation. By very reason of our protest, which we had made, and made ex animo, we could agree to differ. What the members of the Bible Society did on the basis of Scripture, we could do on the basis of the Church; Trinitarian and Unitarian were further apart than Roman and Anglican. Thus we had a real wish to co-operate with Rome in all lawful things, if she would let us, and the rules of our own Church let us; and we thought there was no better way towards the restoration of doctrinal purity and unity. And we thought that Rome was not committed by her formal decrees to all that she actually taught; and again, if her disputants had been unfair to us, or her rulers tyrannical, that on our side too there had been rancour and slander in our controversy with her, and violence in our political measures. As to ourselves being instruments in improving the belief or practice of Rome directly, I used to say, "Look at home; let us first, or at least let us the while, supply our own short-comings, before we attempt to be physicians to any one else." This is very much the spirit of Tract 71, to which I referred just now. I am well aware that there is a paragraph contrary to it in the prospectus to the Library of the Fathers; but I never concurred in it. Indeed, I have no intention whatever of implying that Dr. Pusey concurred in the ecclesiastical theory, which I have been drawing out; nor that I took it up myself except by degrees in the course of ten years. It was necessarily the growth of time. In fact, hardly any two persons, who took part in the Movement, agreed in their view of the limit to which our general principles might religiously be carried.Apologia 4:73Apologia pro Vita Sua1. But in the way of such an attempt comes the prompt objection that the Articles were actually drawn up against "Popery," and therefore it was transcendently absurd and dishonest to suppose that Popery, in any shape--patristic belief, Tridentine dogma, or popular corruption authoritatively sanctioned--would be able to take refuge under their text. This premiss I denied. Not any religious doctrine at all, but a political principle, was the primary English idea at that time of "Popery." And what was that political principle, and how could it best be kept out of England? What was the great question in the days of Henry and Elizabeth? The Supremacy;--now, was I saying one single word in favour of the supremacy of the holy see, of the foreign jurisdiction? No; I did not believe in it myself. Did Henry VIII. religiously hold justification by faith only? did he disbelieve Purgatory? Was Elizabeth zealous for the marriage of the Clergy? or had she a conscience against the Mass? The supremacy of the Pope was the essence of the "Popery" to which, at the time of the Articles, the supreme head or governor of the English Church was so violently hostile.Apologia 5:127Apologia pro Vita Sua"JOHN HENRY NEWMAN.Apologia 6:61Apologia pro Vita Sua2. "July 16, 1843. I assure you that I feel, with only too much sympathy, what you say. You need not be told that the whole subject of our position is a subject of anxiety to others beside yourself. It is no good attempting to offer advice, when perhaps I might raise difficulties instead of removing them. It seems to me quite a case, in which you should, as far as may be, make up your mind for yourself. Come to Littlemore by all means. We shall all rejoice in your company; and, if quiet and retirement are able, as they very likely will be, to reconcile you to things as they are, you shall have your fill of them. How distressed poor Henry Wilberforce must be! Knowing how he values you, I feel for him; but, alas! he has his own position, and every one else has his own, and the misery is that no two of us have exactly the same.Apologia 7:73Apologia pro Vita SuaI have closed this history of myself with St. Philip's name upon St. Philip's feast-day; and, having done so, to whom can I more suitably offer it, as a memorial of affection and gratitude, than to St. Philip's sons, my dearest brothers of this house, the priests of the Birmingham Oratory, Ambrose St. John, Henry Austin Mills, Henry Bittleston, Edward Caswall, William Paine Neville, and Henry Ignatius Dudley Ryder? who have been so faithful to me; who have been so sensitive of my needs; who have been so indulgent to my failings; who have carried me through so many trials; who have grudged no sacrifice, if I asked for it; who have been so cheerful under discouragements of my causing; who have done so many good works, and let me have the credit of them;--with whom I have lived so long, with whom I hope to die.Apologia 7:324Apologia pro Vita SuaEnd of Project Gutenberg's Apologia pro Vita Sua, by John Henry NewmanThe Essay 34:66An Essay on the Development of Christian DoctrineEnd of the Project Gutenberg EBook of Development of Christian Doctrine, by John Henry Cardinal NewmanGrammar of Assent 8:21An Essay in Aid of a Grammar of AssentIn the account of Falstaff's death in "Henry V." (act ii. scene 3) we read, according to the received text, the well-known words, "His nose was as sharp as a pen, and 'a babbled of green fields." In the first authentic edition, published in 1623, some years after Shakespeare's death, the words, I believe, ran, "and a table of green fields," which has no sense. Accordingly, an anonymous critic, reported by Theobald in the last century, corrected them to "and 'a talked of green fields," Theobald himself improved the reading into "and 'a babbled of green fields," which since his time has been the received text. But just twenty years ago an annotated copy of the edition of 1632 was found, annotated perhaps by a contemporary, which, among as many as 20,000 corrections of the text, substituted for the corrupt reading of 1623, the words "on a table of green frieze," which has a sufficient sense, though far less acceptable to an admirer of Shakespeare, than Theobald's. The genuineness of this copy with its annotations, as it is presented to us, I shall here take for granted.The Dream 3:14The Dream of GerontiusIt must be remembered that John Henry Newman had not yet entered the Catholic Church. It is strange that he should at this time have held the belief in a ministering spirit which is so marked in "The Dream of Gerontius."The Dream 5:5The Dream of GerontiusJOHN HENRY NEWMANThe Dream 16:24The Dream of GerontiusEnd of Project Gutenberg's The Dream of Gerontius, by John Henry NewmanBook 5 24:1006Bede's Ecclesiastical History of EnglandHenry VIII, 275 n.Book 5 24:2674Bede's Ecclesiastical History of England706 Hackness, thirteen miles from Whitby and three to the west of Scarborough. It was a cell belonging to Whitby. At the dissolution under Henry VIII, it contained only four monks, of the Benedictine order (Dugdale, "Monasticon").Theses 1:4The Ninety-five ThesesPublished in: Works of Martin Luther Adolph Spaeth, L.D. Reed, Henry Eyster Jacobs, et Al., Trans. & Eds. (Philadelphia: A. J. Holman Company, 1915), Vol. 1, pp. 29-38.Heretics 4:5HereticsThere is another man in the modern world who might be called the antithesis of Mr. Chamberlain in every point, who is also a standing monument of the advantage of being misunderstood. Mr. Bernard Shaw is always represented by those who disagree with him, and, I fear, also (if such exist) by those who agree with him, as a capering humorist, a dazzling acrobat, a quick-change artist. It is said that he cannot be taken seriously, that he will defend anything or attack anything, that he will do anything to startle and amuse. All this is not only untrue, but it is, glaringly, the opposite of the truth; it is as wild as to say that Dickens had not the boisterous masculinity of Jane Austen. The whole force and triumph of Mr. Bernard Shaw lie in the fact that he is a thoroughly consistent man. So far from his power consisting in jumping through hoops or standing on his head, his power consists in holding his own fortress night and day. He puts the Shaw test rapidly and rigorously to everything that happens in heaven or earth. His standard never varies. The thing which weak-minded revolutionists and weak-minded Conservatives really hate (and fear) in him, is exactly this, that his scales, such as they are, are held even, and that his law, such as it is, is justly enforced. You may attack his principles, as I do; but I do not know of any instance in which you can attack their application. If he dislikes lawlessness, he dislikes the lawlessness of Socialists as much as that of Individualists. If he dislikes the fever of patriotism, he dislikes it in Boers and Irishmen as well as in Englishmen. If he dislikes the vows and bonds of marriage, he dislikes still more the fiercer bonds and wilder vows that are made by lawless love. If he laughs at the authority of priests, he laughs louder at the pomposity of men of science. If he condemns the irresponsibility of faith, he condemns with a sane consistency the equal irresponsibility of art. He has pleased all the bohemians by saying that women are equal to men; but he has infuriated them by suggesting that men are equal to women. He is almost mechanically just; he has something of the terrible quality of a machine. The man who is really wild and whirling, the man who is really fantastic and incalculable, is not Mr. Shaw, but the average Cabinet Minister. It is Sir Michael Hicks-Beach who jumps through hoops. It is Sir Henry Fowler who stands on his head. The solid and respectable statesman of that type does really leap from position to position; he is really ready to defend anything or nothing; he is really not to be taken seriously. I know perfectly well what Mr. Bernard Shaw will be saying thirty years hence; he will be saying what he has always said. If thirty years hence I meet Mr. Shaw, a reverent being with a silver beard sweeping the earth, and say to him, "One can never, of course, make a verbal attack upon a lady," the patriarch will lift his aged hand and fell me to the earth. We know, I say, what Mr. Shaw will be, saying thirty years hence. But is there any one so darkly read in stars and oracles that he will dare to predict what Mr. Asquith will be saying thirty years hence?Heretics 14:9HereticsNow, exactly as this principle applies to the empire, to the nation within the empire, to the city within the nation, to the street within the city, so it applies to the home within the street. The institution of the family is to be commended for precisely the same reasons that the institution of the nation, or the institution of the city, are in this matter to be commended. It is a good thing for a man to live in a family for the same reason that it is a good thing for a man to be besieged in a city. It is a good thing for a man to live in a family in the same sense that it is a beautiful and delightful thing for a man to be snowed up in a street. They all force him to realize that life is not a thing from outside, but a thing from inside. Above all, they all insist upon the fact that life, if it be a truly stimulating and fascinating life, is a thing which, of its nature, exists in spite of ourselves. The modern writers who have suggested, in a more or less open manner, that the family is a bad institution, have generally confined themselves to suggesting, with much sharpness, bitterness, or pathos, that perhaps the family is not always very congenial. Of course the family is a good institution because it is uncongenial. It is wholesome precisely because it contains so many divergencies and varieties. It is, as the sentimentalists say, like a little kingdom, and, like most other little kingdoms, is generally in a state of something resembling anarchy. It is exactly because our brother George is not interested in our religious difficulties, but is interested in the Trocadero Restaurant, that the family has some of the bracing qualities of the commonwealth. It is precisely because our uncle Henry does not approve of the theatrical ambitions of our sister Sarah that the family is like humanity. The men and women who, for good reasons and bad, revolt against the family, are, for good reasons and bad, simply revolting against mankind. Aunt Elizabeth is unreasonable, like mankind. Papa is excitable, like mankind Our youngest brother is mischievous, like mankind. Grandpapa is stupid, like the world; he is old, like the world.Heretics 18:13HereticsBut when we come to the last test of nationality, the test of art and letters, the case is almost terrible. The English colonies have produced no great artists; and that fact may prove that they are still full of silent possibilities and reserve force. But America has produced great artists. And that fact most certainly proves that she is full of a fine futility and the end of all things. Whatever the American men of genius are, they are not young gods making a young world. Is the art of Whistler a brave, barbaric art, happy and headlong? Does Mr. Henry James infect us with the spirit of a schoolboy? No; the colonies have not spoken, and they are safe. Their silence may be the silence of the unborn. But out of America has come a sweet and startling cry, as unmistakable as the cry of a dying man.Paradiso 17:12The Divine ComedyBut ere the Gascon cheat the noble Henry,
Some sparkles of his virtue shall appear
In caring not for silver nor for toil.
So recognized shall his magnificence
Become hereafter, that his enemies
Will not have power to keep mute tongues about it.
On him rely, and on his benefits;
By him shall many people be transformed,
Changing condition rich and mendicant;Paradiso 30:18The Divine ComedyShall sit the soul (that is to be Augustus
On earth) of noble Henry, who shall come
To redress Italy ere she be ready.
Blind covetousness, that casts its spell upon you,
Has made you like unto the little child,
Who dies of hunger and drives off the nurse.
And in the sacred forum then shall be
A Prefect such, that openly or covert
On the same road he will not walk with him.The Everlasting Man 10:20The Everlasting ManThe gods had risen again, and the demons had been defeated after all. But they had been defeated by the defeated, and almost defeated by the dead. Nobody understands the romance of Rome, and why she rose afterwards to a representative leadership that seemed almost fated and fundamentally natural, who does not keep in mind the agony of horror and humiliation through which she had continued to testify to the sanity that is the soul of Europe. She came to stand alone in the midst of an empire because she had once stood alone in the midst of a ruin and a waste. After that all men knew in their hearts that she had been representative of mankind, even when she was rejected of men. And there fell on her the shadow from a shining and as yet invisible light and the burden of things to be. It is not for us to guess in what manner or moment the mercy of God might in any case have rescued the world; but it is certain that the struggle which established Christendom would have been very different if there had been an empire of Carthage instead of an empire of Rome. We have to thank the patience of the Punic wars if, in after ages, divine things descended at least upon human things and not inhuman. Europe evolved into its own vices and its own impotence, as will be suggested on another page; but the worst into which it evolved was not like what it had escaped. Can any man in his senses compare the great wooden doll, whom the children expected to eat a little bit of the dinner, with the great idol who would have been expected to eat the children? That is the measure of how far the world went astray, compared with how far it might have gone astray. If the Romans were ruthless, it was in a true sense to an enemy, and certainly not merely a rival. They remembered not trade routes and regulations, but the faces of sneering men; and hated the hateful soul of Carthage. And we owe them something if we never needed to cut down the groves of Venus exactly as men cut down the groves of Baal. We owe it partly to their harshness that our thoughts of our human past are not wholly harsh. If the passage from heathenry to Christianity was a bridge as well as a breach, we owe it to those who kept that heathenry human. If, after all these ages, we are in some sense at peace with paganism, and can think more kindly of our fathers, it is well to remember the things that were and the things that might have been. For this reason alone we can take lightly the load of antiquity and need not shudder at a nymph on a fountain or a cupid on a valentine. Laughter and sadness link us with things long past away and remembered without dishonour; and we can see not altogether without tenderness the twilight sinking around the Sabine farm and hear the household gods rejoice when Catullus comes home to Sirmio. Deleta est Carthago.The Everlasting Man 17:4The Everlasting ManIf the missionary says, in fact, that he is exceptional in being a Christian, and that the rest of the races and religions can be collectively classified as heathen, he is perfectly right. He may say it in quite the wrong spirit, in which case he is spiritually wrong. But in the cold light of philosophy and history, he is intellectually right. He may not be right-minded, but he is right. He may not even have a right to be right, but he is right. The outer world to which he brings his creed really is something subject to certain generalisations covering all its varieties, and is not merely a variety of similar creeds. Perhaps it is in any case too much of a temptation to pride or hypocrisy to call it heathenry. Perhaps it would be better simply to call it humanity. But there are certain broad characteristics of what we call humanity while it remains in what we call heathenry. They are not necessarily bad characteristics; some of them are worthy of the respect of Christendom; some of them have been absorbed and transfigured in the substance of Christendom. But they existed before Christendom and they still exist outside Christendom, as certainly as the sea existed before a boat and all round a boat; and they have as strong and as universal and as unmistakable a savour as the sea.March 3:11The Roman MartyrologyAt Bamberg, holy Cunegunda, Empress of the Romans, bride of the Emperor Henry the First, with whose consent she remained always a Virgin. She fell asleep in peace, richly adorned with good works, and after her death was famous for miracles, [in the year 1040.]June 22:10The Roman MartyrologyAt London in England, on Tower Hill, St. John Fisher, bishop of Rochester and cardinal of the Holy Roman Church. For the defense of the Catholic faith and the primacy of the Roman Pontiff he was beheaded by order of King Henry VIII.July 15:3The Roman MartyrologyAt Bamberg, the holy Emperor Henry II. He and his wife Cunegunda preserved perpetual virginity. He brought holy Stephen, king of Hungary, and nearly all his realm, to believe in Christ, [972-1029.] We keep feast in his honour upon the 21st day of this present month of July.July 21:1The Roman MartyrologyOn the morrow we keep the feast of the holy Emperor Henry II. He and his wife Cunegunda preserved perpetual virginity. He brought holy Stephen, King of Hungary, and nearly all his realm, to believe in Christ. Of him mention is made upon the 15 th day of this present month of July.July 3:10The Roman MartyrologyAt Edessa, in Mesopotamia, is commemorated the translation from India of the body of the holy Apostle Thomas, whose relics have since been brought to Ortona, [in Italy. Henry the Liberal, Count of Champagne, brought one whole rib of St. Thomas from the East. He presented it to the Collegiate Church of St Stephen de Troyes (Aube.)]