Lectures on the Present
Position of Catholics in England
John Henry Newman
Contents
Links
Dedication
Preface
Title Page
Revised September, 2001—NR.
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Contents
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Life of
Cardinal Newman, Chapter 9 [covers the period in which this book
was written—NR]
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Dedication
TO THE
MOST REVEREND PAUL,
LORD ARCHBISHOP OF ARMAGH,
AND
PRIMATE OF ALL IRELAND.
MY DEAR LORD
PRIMATE,
{v} IT is the infelicity of the moment at which I write, that it is not
allowed me to place the following pages under the patronage of the
successor of St. Patrick, with the ceremony and observance due to so
great a name, without appearing to show disrespect to an Act of
Parliament.
Such appearance a Catholic is bound to avoid, whenever it is
possible. The authority of the civil power is based on sanctions so
solemn and august, and the temporal blessings which all classes derive
from its protection are so many, that both on Christian principles and
from {vi} motives of expedience it is ever a duty, unless religious
considerations interfere, to profess a simple deference to its
enunciations, and a hearty concurrence in its very suggestions; but
how can I deny of your Grace what may almost be called a dogmatic
fact, that you are what the Catholic Church has made you?
Evil, however, is never without its alleviation; and I think I
shall have your Grace's concurrence, if in the present instance I
recognise the operation, already commenced, of that unfailing law of
Divine Providence, by which all events, prosperous or adverse, are
made to tend, in one way or other, to the triumph of our Religion. The
violence of our enemies has thrown us back upon ourselves and upon
each other; and though it needed no adventitious cause to lead me to
aspire to the honour of associating my name with that of your Grace,
whose kindness I had already experienced so abundantly when I was at
Rome in 1847, yet the present circumstances furnish a motive of their
own, for my turning my eyes in devotion and affection to the Primate
of {vii} that ancient and glorious and much enduring Church, the Church of
Ireland, who, from her own past history, can teach her restored
English Sister how to persevere in the best of causes, and can
interchange with her, amid trials common to both, the tenderness of
Catholic sympathy and the power of Catholic intercession.
Begging of your Grace for me and mine the fulness of St. Patrick's
benediction,
I am, my dear Lord Primate,
Your Grace's faithful and affectionate Servant,
JOHN H. NEWMAN,
Of the Oratory.
THE ORATORY,
Sept. 1851.
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Preface
{ix} IT may be necessary to state, that by "Brothers
of the Oratory" are meant the members of an
Association or Confraternity of seculars attached, but
external, to the Ecclesiastical Congregation, to which
the Author belongs. These are the persons to whom the
following Lectures are addressed, with a view of
suggesting to them, how best, as Catholics, to master
their own position and to perform their duties in a
Protestant country.
The Author repeats here, what he has several times
observed in the course of the Volume itself, that his
object has not been to prove the divine origin of
Catholicism, but to remove some of the moral and
intellectual impediments which prevent Protestants from
acknowledging it. Protestants cannot be expected to do
justice to a religion whose professors they hate and
scorn. It has been objected to the Author, as {x} regards
both this and other of his works, that he succeeds better
in demolition than in construction; and he has been
challenged to draw out a proof of the truth of the
Catholic Faith. Persons who so speak, should consider the
state of the case more accurately:—that he has not
attempted the task to which they invite him, does not
arise from any misgiving whatever in his mind about the
strength of his cause, but about the disposition of his
audience. He has a most profound misgiving about their
fairness as judges, founded on his sense of the
misconceptions concerning Catholicism which generally
pre-occupy the English mind. Irresistible as the proof
seems to him to be, so as even to master and carry away
the intellect as soon as it is stated, so that
Catholicism is almost its own evidence, yet it requires,
as the great philosopher of antiquity reminds us, as
being a moral proof, a rightly-disposed recipient. While
a community is overrun with prejudices, it is as
premature to attempt to prove that doctrine to be true
which is the object of them, as it would be to think of
building in the aboriginal forest till its trees had been
felled.
The controversy with our opponents is not simple, but
various and manifold; when a Catholic is doing one thing
he cannot be doing another; yet the common answer made to
his proof of this point is, that it is no proof of that.
Thus men shift about, silenced {xi} in nothing, because they
have not yet been answered in everything. Let them admit
what we have already proved, and they will have a claim
on us for proof of more. One thing at a time is the
general rule given for getting through business well, and
it applies to the case before us. In a large and
complicated question it is much to settle portions of it;
yet this is so little understood, that a course of
Lectures might profitably confine itself simply to the
consideration of the canons to be observed in
disputation. Catholics would have cause to congratulate
themselves, though they were able to proceed no further
than to persuade Protestants to argue out one point
before going on to another. It would be much even to get
them to give up what they could not defend, and to
promise that they would not return to it. It would be
much to succeed in hindering them from making a great
deal of an objection till it is refuted, and then
suddenly considering it so small that it is not worth
withdrawing. It would be much to hinder them from eluding
a defeat on one point by digressing upon three or four
others, and then presently running back to the first, and
then to and fro, to second, third and fourth, and
treating each in turn as if quite a fresh subject on
which not a word had yet been said. In all controversy it
is surely right to mark down and record what has been
proved, as well as what has not; and {xii} this is what the
Author claims of the reader as regards the following
Volume.
He claims, and surely with justice, that it should not
be urged against his proof that Protestant views of
Catholics are wrong, that he has not thereby proved that
Catholicism is right. He wishes his proof taken for what
it is. He certainly has not proved what he did not set
about proving; and neither he nor any one else has any
encouragement to go on to prove something more, until
what he actually has accomplished is distinctly
acknowledged. The obligations of a controversialist lie
with Protestants equally as with us.
As regards his Catholic readers, he would ask leave to
express a hope that he may not be supposed in his
concluding Lecture to recommend to the Laity the
cultivation of a controversial temper, or a forwardness
and rashness and unseasonableness in disputing upon
religion. No one apprehends so clearly the difficulty of
arguing on religious topics, consistently with their
sacredness and delicacy, as he who has taken pains to do
so well. No one shrinks so sensitively from its
responsibility, when it is not a duty, as he who has
learned by experience his own unavoidable inaccuracies in
statement and in reasoning. It is no easy accomplishment
in a Catholic to know his religion so perfectly, as to be
able to volunteer a defence of it. {xiii}
The Author has,
besides, to apologize to them for having perhaps made
some quotations of Scripture from the Protestant version.
If anywhere he has been led to do so, it has been in
cases where, points of faith not being involved, it was
necessary for the argumentative or rhetorical force of
the passages in which they occur.
And lastly, he earnestly begs their prayers that he
may be prospered and blest in whatever he attempts,
however poorly, for God's glory and the edification of
His Church.
In Fest. Nativ. B. M. V., 1851.
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Title Page
LECTURES
ON THE
PRESENT POSITION OF CATHOLICS
IN ENGLAND
Addressed to the Brothers of
the Oratory
IN THE SUMMER OF 1851
BY
JOHN HENRY NEWMAN, D.D.
PRIEST OF THE ORATORY OF ST.
PHILIP NERI
Tempus tacendi, et tempus
loquendi
NEW IMPRESSION
LONGMANS, GREEN, AND CO.
39 PATERNOSTER ROW, LONDON
NEW YORK, BOMBAY, AND CALCUTTA
1908
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