24 November 1843
Lest we Forget—Duplicity from John Henry Newman
Scene 1. Player: John Henry Newman. Occasion: letter to close friend and fellow Tractarian or Oxfordian. Manner: private letter for the cognoscenti, “those in the know.”
Let us hear from Newman himself in his letter to the Rev. J.B. Mozley, dated 24 November 1843.
"Last summer four years (1839) it came strongly upon me, from reading first the Monophysite controvery and then turning to the Donatist, that we were external to the Catholic Church. I have never got over this. [PV, this is a conviction in 1839, but the thought had been there since 1833 also]. I did not, however, yield to it at all, but wrote an article in the British Critic on the catholicity of the English Church, which had the effect of quieting me for two years. Since this time two years the feeling has revived and gradually strengthened. I have all along gone against it, and think I ought to do so still. I am now publishing sermons, which speak more confidently about our position than I inwardly feel; but I think it right, and do not care for seeming for seeming inconsistency."[i]
Walter Walsh in The Secret History of the Oxford Movement says:
This “inconsistency,” or double-dealing, or whatever it may be called, was only a part and parcel of his ordinary conduct at this time.
His friend Isaac Williams says that the “feelings and thoughts he [Newman] would express to one person or at one time, differed very much in consequence from what he might express to another or on another occasion;” and he adds that it “was long before it was publicly known that Newman’s thoughts really were, and he was for some time accused by some of dishonesty and duplicity.”[ii] He was working in the dark, yet actively carrying on the secret underground conspiracy to bring back the Church of England to Rome.[iii]
Let us see the contradictions in Newman, the duplicity, in his Letter to the Bishop of Oxford on Occasion of Tract XC on 29 March 1841. Bear in mind the quote given above:
“The inestimable privileges I feel in being a member of that Church over which your lordship, with others, preside.[iv] “…the Church over which your lordship rules is a Divinely ordained channel of supernatural grace to the souls of her members.”[v] “…And I consider the Church over which your lordship presides to be the Catholic Church in this country.”[vi] “…it is plain that the English Church is at present on God’s side.”[vii]
Follow the timeline we have been developing.
Let’s listen to one of Newman’s close associate in conspiracy to de-Protestantize England.
It comes from a letter by the Rev. William George Ward, dated July 1841, to another co-conspirator Edward Pusey of Oxford. Ward says of the advancing Ritualistic and Romanizing views:…the following doctrines and practices allowed by the Articles:
(1) Invocation of saints;
(2) Veneration of Images and Relics;
(3) An intermediate state of purification;
(4) The Reservation of the Host;
(5) The Elevation of the Host;
(6) The infallibility of some General Councils;
(7) The doctrine of desert by congruity, in the received Roman sense;
(8) The doctrine that the Church ought to enforce celibacy on the clergy.[viii]
"Restoration of active communion with the Roman church is the most enchanting earthly prospect on which my imagination can dwell.”[ix]
What’s on offer by John Henry Newman and co-conspirator Rev. William George Ward, advanced Romanizers working surreptitiously, was the sufficient Romanizing of the Church of England for reunion with Rome.
Modus operandi: (1) say one thing to many and (2) conceal the agenda and communicate the real idea, Romanization of England.
The Society of the Holy Cross was a group of shock troopers, controlling the agenda and timeline of the Romanizers. Amazingly, this group was/is tolerated within the worldwide Anglican communion, including the U.K., the U.S.A., and my native land of Canada.
Also, Bishop Grunsdorf of the Anglican Province of America has one of these S.S.C. churchman in his Holy Cathedral of Orlando. This is what the once anti-Tractarian Reformed Episcopal Church resisted.
Before my own eyes, however, the REC sought union with the APA. Leo Riches signed a Concordat allowing Anglo-Romanists in REC pulpits.
We learn from John Henry Newman about corruption, deceit, hegemonies, dishonesty and lies in high places. Romans 5.13: “Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips.”
--------------------------------------------------------------------------------
[i] Walsh, op.cit., 194.[ii] William’s Autobiography, Vol.II, 340.[iii] Walsh, op.cit., 195.
[iv] Newman’s Letters, Vol.2, 33.[v] Newman’s Letters, Vol.2, 34[vi] Newman’s Letters, Vol.2, 34
[vii] Newman’s Letters, Vol.2, [viii] William George Ward and the Oxford Movement, 176, as cited by Walsh, op.cit., 195.[ix] William George Ward and the Oxford Movement, 176, as cited by Walsh, op.cit., 196..
Lest we Forget—Duplicity from John Henry Newman
Scene 1. Player: John Henry Newman. Occasion: letter to close friend and fellow Tractarian or Oxfordian. Manner: private letter for the cognoscenti, “those in the know.”
Let us hear from Newman himself in his letter to the Rev. J.B. Mozley, dated 24 November 1843.
"Last summer four years (1839) it came strongly upon me, from reading first the Monophysite controvery and then turning to the Donatist, that we were external to the Catholic Church. I have never got over this. [PV, this is a conviction in 1839, but the thought had been there since 1833 also]. I did not, however, yield to it at all, but wrote an article in the British Critic on the catholicity of the English Church, which had the effect of quieting me for two years. Since this time two years the feeling has revived and gradually strengthened. I have all along gone against it, and think I ought to do so still. I am now publishing sermons, which speak more confidently about our position than I inwardly feel; but I think it right, and do not care for seeming for seeming inconsistency."[i]
Walter Walsh in The Secret History of the Oxford Movement says:
This “inconsistency,” or double-dealing, or whatever it may be called, was only a part and parcel of his ordinary conduct at this time.
His friend Isaac Williams says that the “feelings and thoughts he [Newman] would express to one person or at one time, differed very much in consequence from what he might express to another or on another occasion;” and he adds that it “was long before it was publicly known that Newman’s thoughts really were, and he was for some time accused by some of dishonesty and duplicity.”[ii] He was working in the dark, yet actively carrying on the secret underground conspiracy to bring back the Church of England to Rome.[iii]
Let us see the contradictions in Newman, the duplicity, in his Letter to the Bishop of Oxford on Occasion of Tract XC on 29 March 1841. Bear in mind the quote given above:
“The inestimable privileges I feel in being a member of that Church over which your lordship, with others, preside.[iv] “…the Church over which your lordship rules is a Divinely ordained channel of supernatural grace to the souls of her members.”[v] “…And I consider the Church over which your lordship presides to be the Catholic Church in this country.”[vi] “…it is plain that the English Church is at present on God’s side.”[vii]
Follow the timeline we have been developing.
Let’s listen to one of Newman’s close associate in conspiracy to de-Protestantize England.
It comes from a letter by the Rev. William George Ward, dated July 1841, to another co-conspirator Edward Pusey of Oxford. Ward says of the advancing Ritualistic and Romanizing views:…the following doctrines and practices allowed by the Articles:
(1) Invocation of saints;
(2) Veneration of Images and Relics;
(3) An intermediate state of purification;
(4) The Reservation of the Host;
(5) The Elevation of the Host;
(6) The infallibility of some General Councils;
(7) The doctrine of desert by congruity, in the received Roman sense;
(8) The doctrine that the Church ought to enforce celibacy on the clergy.[viii]
"Restoration of active communion with the Roman church is the most enchanting earthly prospect on which my imagination can dwell.”[ix]
What’s on offer by John Henry Newman and co-conspirator Rev. William George Ward, advanced Romanizers working surreptitiously, was the sufficient Romanizing of the Church of England for reunion with Rome.
Modus operandi: (1) say one thing to many and (2) conceal the agenda and communicate the real idea, Romanization of England.
The Society of the Holy Cross was a group of shock troopers, controlling the agenda and timeline of the Romanizers. Amazingly, this group was/is tolerated within the worldwide Anglican communion, including the U.K., the U.S.A., and my native land of Canada.
Also, Bishop Grunsdorf of the Anglican Province of America has one of these S.S.C. churchman in his Holy Cathedral of Orlando. This is what the once anti-Tractarian Reformed Episcopal Church resisted.
Before my own eyes, however, the REC sought union with the APA. Leo Riches signed a Concordat allowing Anglo-Romanists in REC pulpits.
We learn from John Henry Newman about corruption, deceit, hegemonies, dishonesty and lies in high places. Romans 5.13: “Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips.”
--------------------------------------------------------------------------------
[i] Walsh, op.cit., 194.[ii] William’s Autobiography, Vol.II, 340.[iii] Walsh, op.cit., 195.
[iv] Newman’s Letters, Vol.2, 33.[v] Newman’s Letters, Vol.2, 34[vi] Newman’s Letters, Vol.2, 34
[vii] Newman’s Letters, Vol.2, [viii] William George Ward and the Oxford Movement, 176, as cited by Walsh, op.cit., 195.[ix] William George Ward and the Oxford Movement, 176, as cited by Walsh, op.cit., 196..
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