John Henry Newman.

Apologia pro vita sua : being a reply to a pamphlet entitled What, then, does Dr. Newman mean? online

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Feb. 23. Milburga, V.A. of Wenlock, } Grand-daughters of
July 13. Mildreda, V.A. of Menstrey, } Penda.
676 Jan. 17. Milwida, or Milgitha, V. }
750 Nov. 13. Eadburga, A. of Menstrey.

SEVENTH AND EIGHTH CENTURIES.

Part III.

670 July 24. Wulfad and Ruffin, MM., sons of Wulfere,
Penda's son, and of St. Erminilda.
672 Mar. 2. Chad, B. of Lichfield.
664 Jan. 7. Cedd, B. of London.
688 Mar. 4. Owin, Mo. of Lichfield.
689 Apr. 20. Cedwalla, K. of West Saxons.
690-725 Nov. 5. Cungar, H. in Somersetshire.
700 Feb. 10. Trumwin, B. of the Picts.
705 Mar. 9. Bosa, Archb. of York.
709 Apr. 24. Wilfrid, Archb. of York.
721 May 7. John of Beverley, Archb. of York.
743 Apr. 29. Wilfrid II., Archb. of York.
733 May 22. Berethun, A. of Deirwood, disciple of St. John
of Beverley.
751 May 22. Winewald, A. of Deirwood.

SEVENTH AND EIGHTH CENTURIES.

Part IV. - Missions.

729 Apr. 24. Egbert, C., master to Willebrord.
693 Oct. 3. Ewalds (two), MM. in Westphalia.
690-736 Nov. 7. Willebrord, B. of Utrecht, Apostle of Friesland.
717 Mar. 1. Swibert, B., Apostle of Westphalia.
727 Mar. 2. Willeik, C., successor to St. Swibert.
705 June 25. Adelbert, C., grandson of St. Oswald, preacher
in Holland.
705 Aug. 14. Werenfrid, C., preacher in Friesland.
720 June 21. Engelmund, A., preacher in Holland.
730 Sept. 10. Otger, C. in Low Countries.
732 July 15. Plechelm, B., preacher in Guelderland.
750 May 2. Germanus, B.M. in the Netherlands.
760 Nov. 12, Lebwin, C. in Overyssel, in Holland.
760 July 14. Marchelm, C., companion of St. Lebwin, in Holland.
697-755 June 5. Boniface, Archb., M. of Mentz, Apostle of Germany.
712 Feb. 7. Richard, K. of the West Saxons.
704-790 July 7. Willibald, B. of Aichstadt, }}
in Franconia, }}
730-760 Dec. 18. Winebald, A. of Heidenheim, } Children of}
in Suabia, } St. Richard.}
779 Feb. 25. Walburga, V.A. of Heidenheim, }}
aft. 755 Sept. 28. Lioba, V.A. of Bischorsheim, }
750 Oct. 15. Tecla, V.A. of Kitzingen, in Franconia, } Companions
} of St.
788 Oct. 16. Lullus, Archb. of Mentz, } Boniface.
abt. 747 Aug. 13. Wigbert, A. of Fritzlar and Ortdorf, in }
Germany, }
755 Apr. 20. Adelhare, B.M. of Erford, in Franconia, }
780 Aug. 27. Sturmius, A. of Fulda, }
786 Oct. 27. Witta, or Albuinus, B. of Buraberg, in }
Germany, }
791 Nov. 8. Willehad, B. of Bremen, and Apostle of }
Saxony, } Companions
791 Oct. 14. Burchard, B. of Wurtzburg, in Franconia, } of St.
790 Dec 3. Sola, H., near Aichstadt, in Franconia, } Boniface.
775 July 1. Rumold, B., Patron of Mechlin.
807 Apr. 30. Suibert, B. of Verden in Westphalia.

SEVENTH AND EIGHTH CENTURIES.

Part V. - Lindisfarne and Hexham.

670 Jan. 23. Boisil, A. of Melros, in Scotland.
651 Aug. 31. Aidan, A.B. of Lindisfarne.
664 Feb. 16. Finan, B. of Lindisfarne.
676 Aug. 8. Colman, B. of Lindisfarne.
685 Oct. 26. Eata, B. of Hexham.
687 Mar. 20. Cuthbert, B. of Lindisfarne.
Oct. 6. Ywy, C. disciple of St. Cuthbert.
690 Mar. 20. Herbert, H. disciple of St. Cuthbert.
698 May 6. Eadbert, B. of Lindisfarne.
700 Mar. 23. Ædelwald, H. successor of St. Cuthbert, in his hermitage.
740 Feb. 12. Ethelwold, B. of Lindisfarne.
740 Nov. 20. Acca, B. of Hexham.
764 Jan. 15. Ceolulph, K. Mo. of Lindisfarne.
756 Mar. 6. Balther, H at Lindisfarne.
" Bilfrid, H. Goldsmith at Lindisfarne.
781 Sept. 7. Alchmund, B. of Hexham.
789 Sept. 7. Tilhbert, B. of Hexham.

SEVENTH AND EIGHTH CENTURIES.

Part VI. - Wearmouth and Yarrow.

703 Jan. 12. Benedict Biscop, A. of Wearmouth.
685 Mar. 7. Easterwin, A. of Wearmouth.
689 Aug. 22. Sigfrid, A. of Wearmouth.
716 Sept. 25. Ceofrid, A. of Yarrow.
734 May 27. Bede, Doctor, Mo. of Yarrow.
804 May 19. _B. Alcuin, A. in France_.

EIGHTH CENTURY.

710 May 5. Ethelred, K. Mo. King of Mercia, Monk of Bardney.
719 Jan. 8. Pega, V., sister of St. Guthlake.
714 April 11. Guthlake, H. of Croyland.
717 Nov. 6. Winoc, A. in Brittany.
730 Jan. 9. Bertwald, Archb. of Canterbury.
732 Dec. 27. Gerald, A.B. in Mayo.
734 July 30. Tatwin, Archb. of Canterbury.
750 Oct. 19. Frideswide, V. patron of Oxford.
762 Aug. 26. Bregwin, Archb. of Canterbury.
700-800 Feb. 8. Cuthman, C. of Stening in Sussex.
bef. 800 Sept. 9. Bertelin, H. patron of Stafford.

EIGHTH AND NINTH CENTURIES.

793 May 20. Ethelbert, K.M. of the East Angles.
834 Aug. 2. Etheldritha, or Alfreda, V., daughter of Offa, king of
Mercia, nun at Croyland.
819 July 17. Kenelm, K.M. of Mercia.
849 June 1. Wistan, K.M. of Mercia.
838 July 18. Frederic, Archb. M. of Utrecht.
894 Nov. 4. Clarus, M. in Normandy.

NINTH CENTURY.

Part I. - Danish Slaughters, &c.

819 Mar. 19. Alcmund, M., son of Eldred, king of Northumbria, Patron
of Derby.
870 Nov. 20. Edmund, K.M. of the East Angles.
862 May 11. Fremund, H. M. nobleman of East Anglia.
870 Nov. 20. Humbert, B.M. of Elmon in East Anglia.
867 Aug. 25. Ebba, V.A.M. of Coldingham.

NINTH CENTURY.

Part II.

862 July 2. Swithun, B. of Winton.
870 July 5. Modwenna, V.A. of Pollesworth in Warwickshire.
Oct. 9. Lina, V. nun at Pollesworth.
871 Mar. 15. Eadgith, V.A. of Pollesworth, sister of King Ethelwolf.
900 Dec. 21. Eadburga, V.A. of Winton, daughter of King Ethelwolf.
880 Nov. 28. Edwold, H., brother of St. Edmund.

NINTH AND TENTH CENTURIES.

883 July 31. Neot, H. in Cornwall.
903 July 8. Grimbald, A. at Winton.
900 Oct. 28. _B. Alfred, K._
929 April 9. Frithstan, B. of Winton.
934 Nov. 4. Brinstan, B. of Winton.

TENTH CENTURY.

Part I.

960 June 15. Edburga, V., nun at Winton, granddaughter of Alfred.
926 July 15. Editha, Q.V., nun of Tamworth, sister to Edburga.
921 May 18. Algyfa, or Elgiva, Q., mother of Edgar.
975 July 8. Edgar, K.
978 Mar. 18. Edward, K.M. at Corfe Castle.
984 Sept. 16. Edith, V., daughter of St. Edgar and St. Wulfhilda.
990 Sept. 9. Wulfhilda, or Vulfrida, A. of Wilton.
980 Mar. 30. Merwenna, V.A. of Romsey.
990 Oct. 29. Elfreda, A. of Romsey.
1016 Dec. 5. Christina of Romsey, V., sister of St. Margaret of
Scotland.

TENTH CENTURY.

Part II.

961 July 4. Odo, Archb. of Canterbury, Benedictine Monk.
960-992 Feb. 28. Oswald, Archb. of York, B. of Worcester, nephew to
St. Odo.
951-1012 Mar. 12. Elphege the Bald, B. of Winton.
988 May 19. Dunstan, Archb. of Canterbury.
973 Jan. 8. Wulsin, B. of Sherbourne.
984 Aug. 1. Ethelwold, B. of Winton.
1015 Jan. 22. Brithwold, B. of Winton.

TENTH AND ELEVENTH CENTURIES.

Missions.

950 Feb. 15. Sigfride, B., apostle of Sweden.
1016 June 12. Eskill, B.M. in Sweden, kinsman of St. Sigfride.
1028 Jan. 18. Wolfred, M. in Sweden.
1050 July 15. David, A., Cluniac in Sweden.

ELEVENTH CENTURY.

1012 April 19. Elphege, M. Archb. of Canterbury.
1016 May 30. Walston, C. near Norwich.
1053 Mar. 31. Alfwold, B. of Sherborne.
1067 Sept. 2. William, B. of Roschid in Denmark.
1066 Jan. 5. Edward, K.C.
1099 Dec. 4. Osmund, B. of Salisbury.

ELEVENTH AND TWELFTH CENTURIES.

1095 Jan. 19. Wulstan, B. of Worcester.
1089 May 28. _Lanfranc, Archb. of Canterbury._
1109 Apr. 21. Anselm, Doctor, Archb. of Canterbury.
1170 Dec. 29. Thomas, Archb. M. of Canterbury.
1200 Nov. 17. Hugh, B. of Lincoln, Carthusian Monk.

TWELFTH CENTURY.

Part I.

1109 _Ingulphus, A. of Croyland._
1117 Apr. 30. _B. Maud, Q._ Wife of Henry I.
1124 Apr. 13. Caradoc, H. in South Wales.
1127 Jan. 16. Henry, H. in Northumberland.
1144 Mar. 25. William, M. of Norwich.
1151 Jan. 19. Henry, M.B. of Upsal.
1150 Aug. 13. Walter, A. of Fontenelle, in France.
1154 June 8. William, Archb. of York.
1170 May 21. Godric, H. in Durham.
1180 Oct. 25. _John of Salisbury, B. of Chartres._
1182 June 24. Bartholomew, C., monk at Durham.
1189 Feb. 4. Gilbert, A. of Sempringham.
1190 Aug. 21. Richard, B. of Andria.
1200 _Peter de Blois, Archd. of Bath._

TWELFTH CENTURY.

Part II. - Cistertian Order.

1134 Apr. 17. Stephen, A. of Citeaux.
1139 June 7. Robert, A. of Newminster in Northumberland.
1154 Feb. 20. Ulric, H. in Dorsetshire.
1160 Aug. 3. Walthen, A. of Melrose.
1166 Jan. 12. Aelred, A. of Rieval.

THIRTEENTH CENTURY.

Part I.

1228 July 9. _Stephen Langton, Archb. of Canterbury._
1242 Nov. 16. Edmund, Archb. of Canterbury.
1253 Apr. 3. Richard, B. of Chichester.
1282 Oct. 2. Thomas, B. of Hereford.
1294 Dec. 3. _John Peckham, Archb. of Canterbury._

THIRTEENTH CENTURY.

Part II. - Orders of Friars.

1217 June 17. John, Fr., Trinitarian.
1232 Mar. 7. William, Fr., Franciscan.
1240 Jan. 31. Serapion, Fr., M., Redemptionist.
1265 May 16. Simon Stock, H., General of the Carmelites.
1279 Sept. 11. _Robert Kilwardby, Archb. of Canterbury,
Fr. Dominican._

THIRTEENTH CENTURY.

Part III.

1239 Mar. 14. Robert H. at Knaresboro.
1241 Oct. 1. Roger, B. of London.
1255 July 27. Hugh, M. of Lincoln.
1295 Aug. 5. Thomas, Mo., M. of Dover.
1254 Oct. 9. _Robert Grossteste, B. of Lincoln._
1270 July 14. Boniface, Archb. of Canterbury.
1278 Oct. 18. _Walter de Merton, B. of Rochester._

FOURTEENTH CENTURY.

1326 Oct. 5. _Stapleton, B. of Exeter._
1327 Sept. 21. Edward K.
1349 Sept. 29. _B. Richard, H. of Hampole._
1345 Apr. 14. _Richard of Bury, B. of Lincoln._
1349 Aug. 26. _Bradwardine, Archb. of Canterbury,
the Doctor Profundus._
1358 Sept. 2. Willam, Fr., Servite.
1379 Oct. 10. John, C. of Bridlington.
1324-1404 Sept. 27. _William of Wykeham, B. of Winton._
1400 William, Fr. Austin.


FIFTEENTH CENTURY.

1471 May 22. _Henry, K. of England._
1486 Aug. 11. _William of Wanefleet, B. of Winton._
1509 June 29. _Margaret, Countess of Richmond._
1528 Sept. 14. _Richard Fox, B. of Winton._




NOTE E. ON PAGE 227.

THE ANGLICAN CHURCH.


I have been bringing out my mind in this Volume on every subject which
has come before me; and therefore I am bound to state plainly what I
feel and have felt, since I was a Catholic, about the Anglican Church. I
said, in a former page, that, on my conversion, I was not conscious of
any change in me of thought or feeling, as regards matters of doctrine;
this, however, was not the case as regards some matters of fact, and,
unwilling as I am to give offence to religious Anglicans, I am bound to
confess that I felt a great change in my view of the Church of England.
I cannot tell how soon there came on me, - but very soon, - an extreme
astonishment that I had ever imagined it to be a portion of the Catholic
Church. For the first time, I looked at it from without, and (as I
should myself say) saw it as it was. Forthwith I could not get myself to
see in it any thing else, than what I had so long fearfully suspected,
from as far back as 1836, - a mere national institution. As if my eyes
were suddenly opened, so I saw it - spontaneously, apart from any
definite act of reason or any argument; and so I have seen it ever
since. I suppose, the main cause of this lay in the contrast which was
presented to me by the Catholic Church. Then I recognized at once a
reality which was quite a new thing with me. Then I was sensible that I
was not making for myself a Church by an effort of thought; I needed not
to make an act of faith in her; I had not painfully to force myself into
a position, but my mind fell back upon itself in relaxation and in
peace, and I gazed at her almost passively as a great objective fact. I
looked at her; - at her rites, her ceremonial, and her precepts; and I
said, "This _is_ a religion;" and then, when I looked back upon the poor
Anglican Church, for which I had laboured so hard, and upon all that
appertained to it, and thought of our various attempts to dress it up
doctrinally and esthetically, it seemed to me to be the veriest of
nonentities.

Vanity of vanities, all is vanity! How can I make a record of what
passed within me, without seeming to be satirical? But I speak plain,
serious words. As people call me credulous for acknowledging Catholic
claims, so they call me satirical for disowning Anglican pretensions; to
them it _is_ credulity, to them it _is_ satire; but it is not so in me.
What they think exaggeration, I think truth. I am not speaking of the
Anglican Church with any disdain, though to them I seem contemptuous. To
them of course it is "Aut Cæsar aut nullus," but not to me. It may be a
great creation, though it be not divine, and this is how I judge of it.
Men, who abjure the divine right of kings, would be very indignant, if
on that account they were considered disloyal. And so I recognize in the
Anglican Church a time-honoured institution, of noble historical
memories, a monument of ancient wisdom, a momentous arm of political
strength, a great national organ, a source of vast popular advantage,
and, to a certain point, a witness and teacher of religious truth. I do
not think that, if what I have written about it since I have been a
Catholic, be equitably considered as a whole, I shall be found to have
taken any other view than this; but that it is something sacred, that it
is an oracle of revealed doctrine, that it can claim a share in St.
Ignatius or St. Cyprian, that it can take the rank, contest the
teaching, and stop the path of the Church of St. Peter, that it can call
itself "the Bride of the Lamb," this is the view of it which simply
disappeared from my mind on my conversion, and which it would be almost
a miracle to reproduce. "I went by, and lo! it was gone; I sought it,
but its place could no where be found," and nothing can bring it back to
me. And, as to its possession of an episcopal succession from the time
of the Apostles, well, it may have it, and, if the Holy See ever so
decide, I will believe it, as being the decision of a higher judgment
than my own; but, for myself, I must have St. Philip's gift, who saw the
sacerdotal character on the forehead of a gaily-attired youngster,
before I can by my own wit acquiesce in it, for antiquarian arguments
are altogether unequal to the urgency of visible facts. Why is it that I
must pain dear friends by saying so, and kindle a sort of resentment
against me in the kindest of hearts? but I must, though to do it be not
only a grief to me, but most impolitic at the moment. Any how, this is
my mind; and, if to have it, if to have betrayed it, before now,
involuntarily by my words or my deeds, if on a fitting occasion, as now,
to have avowed it, if all this be a proof of the justice of the charge
brought against me by my accuser of having "turned round upon my
Mother-Church with contumely and slander," in this sense, but in no
other sense, do I plead guilty to it without a word in extenuation.

In no other sense surely; the Church of England has been the instrument
of Providence in conferring great benefits on me; - had I been born in
Dissent, perhaps I should never have been baptized; had I been born an
English Presbyterian, perhaps I should never have known our Lord's
divinity; had I not come to Oxford, perhaps I never should have heard of
the visible Church, or of Tradition, or other Catholic doctrines. And as
I have received so much good from the Anglican Establishment itself, can
I have the heart or rather the want of charity, considering that it does
for so many others, what it has done for me, to wish to see it
overthrown? I have no such wish while it is what it is, and while we are
so small a body. Not for its own sake, but for the sake of the many
congregations to which it ministers, I will do nothing against it. While
Catholics are so weak in England, it is doing our work; and, though it
does us harm in a measure, at present the balance is in our favour. What
our duty would be at another time and in other circumstances, supposing,
for instance, the Establishment lost its dogmatic faith, or at least did
not preach it, is another matter altogether. In secular history we read
of hostile nations having long truces, and renewing them from time to
time, and that seems to be the position which the Catholic Church may
fairly take up at present in relation to the Anglican Establishment.

Doubtless the National Church has hitherto been a serviceable breakwater
against doctrinal errors, more fundamental than its own. How long this
will last in the years now before us, it is impossible to say, for the
Nation drags down its Church to its own level; but still the National
Church has the same sort of influence over the Nation that a periodical
has upon the party which it represents, and my own idea of a Catholic's
fitting attitude towards the National Church in this its supreme hour,
is that of assisting and sustaining it, if it be in our power, in the
interest of dogmatic truth. I should wish to avoid every thing (except
indeed under the direct call of duty, and this is a material exception,)
which went to weaken its hold upon the public mind, or to unsettle its
establishment, or to embarrass and lessen its maintenance of those great
Christian and Catholic principles and doctrines which it has up to this
time successfully preached.




NOTE F. ON PAGE 269.

THE ECONOMY.


For the Economy, considered as a rule of practice, I shall refer to what
I wrote upon it in 1830-32, in my History of the Arians. I have shown
above, pp. 26, 27, that the doctrine in question had in the early Church
a large signification, when applied to the divine ordinances: it also
had a definite application to the duties of Christians, whether clergy
or laity, in preaching, in instructing or catechizing, or in ordinary
intercourse with the world around them; and in this aspect I have here
to consider it.

As Almighty God did not all at once introduce the Gospel to the world,
and thereby gradually prepared men for its profitable reception, so,
according to the doctrine of the early Church, it was a duty, for the
sake of the heathen among whom they lived, to observe a great reserve
and caution in communicating to them the knowledge of "the whole counsel
of God." This cautious dispensation of the truth, after the manner of a
discreet and vigilant steward, is denoted by the word "economy." It is a
mode of acting which comes under the head of Prudence, one of the four
Cardinal Virtues.

The principle of the Economy is this; that out of various courses, in
religious conduct or statement, all and each _allowable antecedently and
in themselves_, that ought to be taken which is most expedient and most
suitable at the time for the object in hand.

Instances of its application and exercise in Scripture are such as the
following: - 1. Divine Providence did but gradually impart to the world
in general, and to the Jews in particular, the knowledge of His
will: - He is said to have "winked at the times of ignorance among the
heathen;" and He suffered in the Jews divorce "because of the hardness
of their hearts." 2. He has allowed Himself to be represented as having
eyes, ears, and hands, as having wrath, jealousy, grief, and repentance.
3. In like manner, our Lord spoke harshly to the Syro-Ph[oe]nician
woman, whose daughter He was about to heal, and made as if He would go
further, when the two disciples had come to their journey's end. 4. Thus
too Joseph "made himself strange to his brethren," and Elisha kept
silence on request of Naaman to bow in the house of Rimmon. 5. Thus St.
Paul circumcised Timothy, while he cried out "Circumcision availeth
not."

It may be said that this principle, true in itself, yet is dangerous,
because it admits of an easy abuse, and carries men away into what
becomes insincerity and cunning. This is undeniable; to do evil that
good may come, to consider that the means, whatever they are, justify
the end, to sacrifice truth to expedience, unscrupulousness,
recklessness, are grave offences. These are abuses of the Economy. But
to call them _economical_ is to give a fine name to what occurs every
day, independent of any knowledge of the _doctrine_ of the Economy. It
is the abuse of a rule which nature suggests to every one. Every one
looks out for the "mollia tempora fandi," and for "mollia verba" too.

Having thus explained what is meant by the Economy as a rule of social
intercourse between men of different religious, or, again, political, or
social views, next I will go on to state what I said in the Arians.

I say in that Volume first, that our Lord has given us the _principle_
in His own words, - "Cast not your pearls before swine;" and that He
exemplified it in His teaching by parables; that St. Paul expressly
distinguishes between the milk which is necessary to one set of men, and
the strong meat which is allowed to others, and that, in two Epistles. I
say, that the Apostles in the Acts observe the same rule in their
speeches, for it is a fact, that they do not preach the high doctrines
of Christianity, but only "Jesus and the Resurrection" or "repentance
and faith." I also say, that this is the very reason that the Fathers
assign for the silence of various writers in the first centuries on the
subject of our Lord's divinity. I also speak of the catechetical system
practised in the early Church, and the _disciplina arcani_ as regards
the doctrine of the Holy Trinity, to which Bingham bears witness; also
of the defence of this rule by Basil, Cyril of Jerusalem, Chrysostom,
and Theodoret.

But next the question may be asked, whether I have said any thing in my
Volume _to guard_ the doctrine, thus laid down, from the abuse to which
it is obviously exposed: and my answer is easy. Of course, had I had any
idea that I should have been exposed to such hostile misrepresentations,
as it has been my lot to undergo on the subject, I should have made more
direct avowals than I have done of my sense of the gravity and the
danger of that abuse. Since I could not foresee when I wrote, that I
should have been wantonly slandered, I only wonder that I have
anticipated the charge as fully as will be seen in the following
extracts.

For instance, speaking of the Disciplina Arcani, I say: - (1) "The
elementary information given to the heathen or catechumen was _in no
sense undone_ by the subsequent secret teaching, which was in fact but
the _filling up of a bare but correct outline_," p. 58, and I contrast
this with the conduct of the Manichæans "who represented the initiatory
discipline as founded on a _fiction_ or hypothesis, which was to be
forgotten by the learner as he made progress in the _real_ doctrine of
the Gospel." (2) As to allegorizing, I say that the Alexandrians erred,
whenever and as far as they proceeded "to _obscure_ the primary meaning
of Scripture, and to _weaken the force of historical facts_ and express
declarations," p. 69. (3) And that they were "more open to _censure_,"
when, on being "_urged by objections_ to various passages in the history
of the Old Testament, as derogatory to the divine perfections or to the
Jewish Saints, they had _recourse to an allegorical explanation by way
of answer_," p. 71. (4) I add, "_It is impossible to defend such a
procedure_, which seems to imply a _want of faith_ in those who had
recourse to it;" for "God has given us _rules of right and wrong_",
_ibid._ (5) Again, I say, - "The _abuse of the Economy_ in _the hands of
unscrupulous reasoners_, is obvious. _Even the honest_ controversialist
or teacher will find it very difficult to represent, _without
misrepresenting_, what it is yet his duty to present to his hearers with
caution or reserve. Here the obvious rule to guide our practice is, to
be careful ever to maintain _substantial truth_ in our use of the
economical method," pp. 79, 80. (6) And so far from concurring at all
hazards with Justin, Gregory, or Athanasius, I say, "It _is plain_
[they] _were justified or not_ in their Economy, _according_ as they did
or did not _practically mislead their opponents_," p. 80. (7) I proceed,
"It is so difficult to hit the mark in these perplexing cases, that it
is not wonderful, should these or other Fathers have failed at times,
and said more or less than was proper," _ibid._

The Principle of the Economy is familiarly acted on among us every day.
When we would persuade others, we do not begin by treading on their
toes. Men would be thought rude who introduced their own religious
notions into mixed society, and were devotional in a drawing-room. Have
we never thought lawyers tiresome who did _not_ observe this polite



Online LibraryJohn Henry NewmanApologia pro vita sua : being a reply to a pamphlet entitled What, then, does Dr. Newman mean? → online text (page 28 of 32)