Christ died for us, but the Holy Spirit came to make us one.
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Today is the feast of St Bede, the father of English history, the patron saint of English historians, and so we take time out from Newman to meditate on his example.
In this second extract from Newman's lecture in Birmingham in 1880, Newman reflects on the way in which the personality of the Pope had impacted on the way Protestants saw the Catholic Church.
Speaking in Birmingham in 1880, Newman reflected on the great changes he had seen in his lifetime in the relationship between Protestants and Catholics. Acknowledging that not all the problems created by a history of mistrust had been overcome, he still thought things much better - and headed to be even more so.
Speaking on the 'conversion of England' was a controversial topic in 1880, but as this extract shows, Newman, whilst always admiring the martyrs of the past, was less enamoured of the efforts of those who ruled the country.
In this second extract from his 1851 Lectures on the present position of Catholics in England, Newman examines one of the causes of the misunderstandings between Protestants and Catholics.
Newman's 1851 'Lectures on the present position of Catholics in England' sought to discover some of the sources of Protestant misunderstanding of Catholicism. Here we see Newman suggesting that one of the problems lies in the way Protestants approach the subject.
Tract 71 opens with a critique of why Anglican clergymen were so bad at apologetics, and ends with a plea for them to be better at combatting the claims of Rome; ironic in hindsight.
One of the problems with the Reformation, Newman argued, was that it threw out the baby with the bath-water when it came to Tradition.
Tract 38 took further the arguments used to defend the view that the Church of England was part of the 'one holy, Catholic and Apostolic Church'.
Tract 38 on the Via Media reads ironically in the light of Newman's conversion, and one wonders, even here, about the extent to which he believed his own answers?
Tradition is of great importance to Newman, and Tract 34 outlines the reasons why.
Episcopacy is, as Newman reminds us here, implicit in the Scriptures and explicit in the practice of the early Church.
From the universal practice of the early Church, and from the Scriptures themselves, Newman derived a high claim for the place of the Bishop.
Although the opening of Tract no. 3 refers to the Anglican liturgy, the comments Newman makes and the arguments he uses have about them a timeless quality.
Here, from Tract 2, another piece of timeless wisdom.
This extract from Newman's speech on receiving his cardinal's hat remains as relevant now as it was then.
As we reach the end of this series, which has led us from Pusey through to Newman and back again, I offer a few reflections, which will no doubt satisfy no one.
Despite Newman's pouring cold water on his schemes for union, Pusey insisted on his point about the difference between what had to be believed and what might be believed.
One of Newman's complaints with the Eirenicon was that Pusey had ransacked the most obscure texts and taken extravagant descriptions of Our Lady as typical and representative.