_ONE G.o.d, NOT THREE G.o.dS, ACCORDING TO THE SCRIPTURE_
O ye who have received the Scriptures, do not believe more than these sacred writings teach! Jesus, Son of Mary, was G.o.d"s Apostle, His Word, a spirit proceeding from G.o.d. Do not say there are three G.o.ds--Allah, Isa, and Mary.[30] There is but one G.o.d, and He can have no son. (4.)
_FORBIDDEN FOOD_
Ye are forbidden to eat that which dies of itself, blood, swine"s flesh, and that on which the name of any other G.o.d than Allah has been invoked;[31] that which has been strangled, or killed by a blow, or by a fall, or what has been gored to death, and whatever has been sacrificed to idols. (5.)
_DIVINATION BY ARROWS CONDEMNED_
It is not allowed you to make division by casting lots with arrows.
_DENIAL OF THE DIVINITY OF CHRIST AND THE TRINITY_
Those are unbelievers who say that G.o.d is the Christ [lit., Messiah], Son of Mary. Nay, this Christ Himself said, "O Israelites, worship G.o.d, My Lord and yours!" He who a.s.sociates with G.o.d any companion His equal shall be excluded from Paradise, and have his place in h.e.l.l fire. (5.)
_Jesus Denies that He and His Mother were G.o.ds_
At the last day G.o.d will say unto Isa, "O Isa, Son of Mary, didst Thou say unto men, "Take Me and My Mother for two G.o.ds in addition to Allah"?" And He shall answer, "Praise be unto Thee. Thou knowest all things, and Thou knowest that I commanded men to worship Allah alone."
CARDINAL NEWMAN
APOLOGIA PRO VITa SUA
That most remarkable ecclesiastic of the nineteenth century, John Henry Newman, born in London on February 21, 1801, was of Dutch extraction, but the name itself, at one time spelt "Newmann," suggests Hebrew origin. His mother came of a Huguenot family, long established in England as engravers and paper manufacturers. His early education he obtained at a school at Ealing, where he distinguished himself by diligence and good conduct, as also by a certain aloofness and shyness.
The only important incident Newman connects with this period is his "conversion," an incident more certain to him "than that he had hands and feet." In 1820 he graduated at Trinity College, Oxford. The various phases of his religious career are amply set forth in his famous "Apologia pro Vita Sua"
("Apology for His Life"), afterwards called "A History of my Religious Opinions." The work was called out by an attack, in January, 1864, by Charles Kingsley, in a review of Froude"s "History of England." Kingsley wrote: "Truth, for its own sake, had never been a virtue with the Roman clergy. Father Newman informs us that it need not, and, on the whole, ought not to be." Challenged to withdraw or substantiate this charge, Kingsley did neither, whereupon Newman, after much correspondence, wrote his "Apologia," which was published in bi-monthly parts. Newman died on August 11, 1890.
_I.--HISTORY OF MY RELIGIOUS OPINIONS TO 1833_
I was brought up to delight in the Bible, but I had no formed religious convictions till I was fifteen. Of course, had a perfect knowledge of my Catechism. But when I was fifteen I fell under the influence of a definite creed, and believed that the inward conversion of which I was conscious, and of which I am still more certain than that I have hands and feet, would last into the next life, and that I was elected to eternal glory. This belief faded away at the age of twenty-one; but it had had some influence on my opinions, in isolating me from the objects which surrounded me, in confirming my mistrust of the reality of material phenomena, and in making me rest in the thought of two, and two only, absolute and luminously self-evident beings, myself and my Creator. At the age of fifteen also I was deeply impressed by the works of Thomas Scott, by Law"s "Serious Call," by Joseph Milner"s "Church History," and by Newton, "On the Prophecies." Newton"s book stained my imagination, till 1843, with the doctrine that the Pope was Antichrist.
At this same time, the autumn of 1816, I realised that it would be the will of G.o.d that I should lead a single life, and this antic.i.p.ation strengthened my feeling of separation from the visible world.
In 1822, at Oxford, I came under new influences. Dr. Hawkins, then vicar of St. Mary"s, a man of most exact mind, led me to the doctrine of tradition, and taught me to antic.i.p.ate that before many years there would be an attack made upon the books and the canon of Scripture. He gave me Summer"s "Treatise on Apostolic Preaching," by which I was led to give up my remaining Calvinism, and to receive the doctrine of baptismal regeneration. I now read Butler"s "a.n.a.logy," from which I learned two principles which underlie much of my teaching: first, that the idea of an a.n.a.logy between the separate works of G.o.d leads to the conclusion that the less important system is sacramentally connected with the more momentous system; and secondly, Butler"s doctrine that probability is the guide of life led me to the question of the logical cogency of faith.
I owe much to Dr. Whately, who taught me the existence of the Church as a substantive corporation, and fixed in me those anti-Erastian views of Church polity which characterized the Tractarian movement. That movement, unknown to ourselves, was taking form. Its true author, John Keble, had left Oxford for a country parish, but his "Christian Year"
had waked a new music in the hearts of thousands. His creative mind repeated, in a new form, Butler"s two principles: that material phenomena are the types and instruments of real things unseen; and that, in religious cert.i.tude, faith and love give to probability a force which it has not in itself.
Hurrell Froude, one of his pupils and a man of high genius, taught me to venerate the Church of Rome and to dislike the Reformation. About 1830 I set to work on "The Arians of the Fourth Century," and the broad philosophy of Clement and Origen, based on the mystical or sacramental principle, came like music to my inward ear.
Great events were now happening at home and abroad. There had been a revolution in France, and the reform agitation was going on around me as I wrote. The vital question was, how were we to keep the Church from being liberalised? I saw that reformation principles were powerless to rescue her. I ever kept before me that there was something greater than the Establishd Church, and that was the Church Catholic and Apostolic, of which she was but the local presence and the organ. She was nothing, unless she was this. I was now disengaged from college duties; my health had suffered from work; and in December, 1832, I joined Hurrell Froude and his father, who were going to the south of Europe. I went to various coasts of the Mediterranean. I saw nothing but what was external; of the hidden life of Catholics I knew nothing. England was in my thoughts solely, and the success of the liberal cause fretted me. The thought came upon me that deliverance is wrought not by the many but by the few, not by bodies but by persons.
I began to think that I had a mission. I reached England on July 9, and on July 14 Mr. Keble preached in the university pulpit on "National Apostasy." This day was the start of the religious movement of 1833.
_II.--WITH THE TRACTARIANS_
A movement had begun in opposition to the danger of liberalism which was threatening the religion of the nation. Mr. Keble, Hurrell Froude, Mr.
William Palmer, Mr. Arthur Purceval, Mr. Hugh Rose, and other zealous, and able men had united their counsels. I had the exultation of health restored, a joyous energy which I never had before or since. And I had a supreme confidence in our cause; we were upholding that primitive Christianity which was delivered for all time by the early teachers of the Church. Owing to this supreme confidence, my behaviour had a mixture in it both of fierceness, and of sport, and on this account it gave offence to many.
The three propositions about which I was so confident were as follow: First was the principle of dogma; my battle was with liberalism--and by liberalism I mean the anti-dogmatic principle and its developments. I have changed in many things, but not in this; religion, as a mere sentiment, has been to me from childhood a dream and a mockery.
Secondly, I was confident that there was a visible Church, with sacraments and rites which are the channels of invisible grace. Here, again, I have not changed. But, thirdly, I held a view of the Church of Rome which I have utterly renounced since.
The attack of liberalism upon the university and upon the old orthodoxy of England began in 1834. Thus, in a pamphlet by Dr. Hampden it was maintained that religion is distinct from theological opinion, that it is but a common prejudice to identify theological propositions with the simple religion of Christ; and so on. The tracts were widely read and discussed, but the counter-attack against liberalism was not a power until Dr. Pusey joined us. His great learning, his immense diligence, his simple devotion to the cause of religion, no less than his great influence in the university, at once gave us a position and a name. He taught us that there ought to be more sense of responsibility in the tracts and in the whole movement. Under his influence I wrote a work defining our relation to the Church of Rome, namely, "The Prophetical Office of the Church viewed relatively to Romanism and to Popular Protestantism." The subject of this volume, published in 1837, is the "Via Media." This was followed by my "Essay on Justification," and other works; and so I went on for years up to 1841. It was, in a human point of view, the happiest time of my life. We prospered and spread.
But the movement was to come into collision with the nation, and with the Church of the nation. In 1838 my bishop made some light animadversions on the tracts. But my tract on the Thirty-nine Articles, designed to show that the Articles do not oppose Catholic teaching, and but partially oppose Roman dogma, while they do oppose the dominant errors of Rome, brought down, in 1839, a storm of indignation throughout the country. I saw that my place in the movement was lost.
_III.--A THEOLOGICAL DEATH-BED_
In the long vacation of 1839 I began to study the history of the Monophysites, and was-absorbed in the doctrinal question. It was during this course of reading that for the first time a doubt came upon me of the tenableness of Anglicism, and by the end of August I was seriously alarmed. My stronghold was antiquity; yet here, in the fifth century, I found Christendom of the sixteenth and nineteenth centuries reflected.
The drama of religion and the combat of truth and error were ever one and the same; the principles of the Roman Church now were those of the Church then; the principles of heretics then were those of Protestants now; there was an awful similitude. Be my soul with the saints! In the same month the words of St. Augustine were pointed out to me, _"Securus judicat orbis terrarum";_ they struck me with a power which I had never felt from any words before; the theory of the "Via Media" was absolutely pulverised.
In the summer of 1841, in retirement at Littlemore, I received three blows which broke me. First, in the history of the Arians I found the same phenomena which I had found in the Monophysites: the pure Arians were the Protestants, the semi-Arians were the Anglicans, and Rome now was what it was then. Secondly, the bishops, one after another, began to charge against me in a formal, determinate movement. Third, it was proposed by Anglican authorities to establish an Anglican bishopric in Jerusalem--a step which amounted to a formal denial that the Anglican Church was a branch of the Catholic Church, and to a formal a.s.sertion that the Anglican was a Protestant Church. The Jerusalem bishopric brought me to the beginning of the end.
From the end of 1841 I was on my death-bed, as regards my membership of the Anglican Church, though at the time I became aware of it only by degrees. A death-bed has scarcely a history; it is a tedious decline, with seasons of rallying and seasons of falling back. My position at first was this: I had given up my place in the movement in the spring of 1841, but I could not give up my duties towards the many and various minds who had been brought into it by me; I expected gradually to fall back into lay communion; I never contemplated leaving the Church of England; I could not hold office in its service if I were not allowed to hold the Catholic sense of the Articles; I could not go to Rome while she suffered honours to be paid to the Blessed Virgin and the saints which I thought in my conscience to be incompatible with the supreme glory of the One, Infinite and Eternal; I desired a union with Rome under conditions, Church with Church; I called Littlemore my Torres Vedras, and thought that some day we might advance again within the Anglican Church; I kept back all persons who were disposed to go to Rome with all my might.
The "Via Media" was now an impossible idea; I abandoned that old ground, and took another. I said, "Much as Roman Catholics may denounce us at present as schismatical, they could not resist us if the Anglican communion had but that one note of the Church upon it--sanct.i.ty." I was pleased with my new view, but my friends were naturally offended at a novel line of argument which subst.i.tuted a sort of methodistic self-contemplation for the plain and honest tokens of a divine mission in the Anglican Church.
In spite of my ingrained fears of Rome, in spite of my affection for Oxford and Oriel, yet I had a secret longing love of Rome, the Mother of English Christianity. It was the consciousness of this bias in myself which made me preach so earnestly against the danger of being swayed in religious inquiry by our sympathy rather than by our reason. I was in great perplexity, and hardly knew where I stood; I incurred the charge of weakness from some men, and of mysteriousness and underhand dealing from the majority. But I have never had any suspicion of my own honesty.
In July, 1844, I wrote to a friend: "I am far more certain, according to the fathers, that we _are_ in a state of culpable separation than that developments do _not_ exist under the Gospel, and that the Roman developments are not the true ones." I then saw that the principle of development was discernible from the first years of the Catholic teaching up to the present day. I came to the conclusion that there was no medium, in true philosophy, between atheism and Catholicity, and that a perfectly consistent mind must embrace either the one or the other. I saw that no valid reasons could be a.s.signed for continuing in the Anglican Church, and that no Valid objections could be taken to joining the Roman.
In February, 1843, I had made a formal retraction of all the hard things which I had said against the Church of Rome, and in September I had resigned the living of St. Mary"s, Littlemore included. I began my "Essay on the Development of Doctrine" in the beginning of 1845, and was hard at it till October. Before I got to the end, I resolved to be received into the Catholic Church. Father Dominic came to Littlemore on October 8, and did for me this charitable service. I left Oxford for good on February 23, 1846.
_IV.--THE FAITH OF A CATHOLIC_
From the time that I became a Catholic of course I have no further history of my religious opinions to narrate. I do not mean that I have given up thinking on theological subjects, but that I have had no variations to record, and have had no anxiety of heart whatever. I have been in perfect peace; I never have had one doubt.