Cardinal John Henry Newman Quotes

With Christians, a poetical view of things is a duty. We are bid to color all things with hues of faith, to see a divine meaning in every event.

Animals have done us no harm and they have no power of resistance. There is something so very dreadful in tormenting those who have never harmed us, who cannot defend themselves, who are utterly in our power.

Health of body and mind is a great blessing, if we can bear it.

Cruelty to animals is as if man did not love God . . . there is something so dreadful, so satanic, in tormenting those who have never harmed us, and who cannot defend themselves, who are utterly in our power.” —Cardinal John Henry Newman

There is something so very dreadful, so satanic, in tormenting those who have never harmed us, who cannot defend themselves, who are utterly in our power." -Cardinal John Henry Newman

From My Life's Work by Cardinal Newman God has created me to do Him some definite service. He has committed some work to me which He has not committed to another. I have my mission. I may never know it in this life, but I shall be told it in the next...I shall do good. I shall do His work if I do but keep His commandments and serve Him in my calling. Therefore I will trust Him. Whatever, wherever I am. I can never be thrown away. If I am in sickness, my sickness may serve Him, if I am in sorrow, my sorrow may serve Him. My sickness, or perplexity, or sorrow may be necessary causes of some great end, which is quite beyond us. He does nothing in vain.

The Idea of the University, Cardinal John Henry Newman’s great work defining how the republic of the mind should be governed, hailed the importance of increasing the breadth of understanding, promoting excellence in scholarship, advancing student dialogue and freedom of expression and inquiry.

I am speaking of University Education, which implies an extended range of reading, which has to deal with standard works of genius, or what are called the classics of a language: and I say, from the nature of the case, if Literature is to be made a study of human nature, you cannot have a Christian Literature. It is a contradiction in terms to attempt a sinless Literature of a sinful man.

And this is the sense of the word "grammar" which our inaccurate student detests, and this is the sense of the word which every sensible tutor will maintain. His maxim is "a little, but well"; that is, really know what you say you know: know what you know and what you do not know; get one thing well before you go on to a second; try to ascertain what your words mean; when you read a sentence, picture it before your mind as a whole, take in the truth or information contained in it, express it in your own words, and, if it be important, commit it to the faithful memory. Again, compare one idea with another; adjust truths and facts; form them into one whole, or notice the obstacles which occur in doing so. This is the way to make progress; this is the way to arrive at results; not to swallow knowledge, but (according to the figure sometimes used) to masticate and digest it.

إننا لا نملك أنفسنا أكثر مما نملك ما بأيدينا. إننا لم نخلق أنفسنا ، ولا نستطيع أن نعلو على أنفسنا. لسنا سادة على أنفسنا. نحن ملك لله. أليست سعادتنا إذن في هذه النظرة إلى الموضوع؟ هل نسعد أو نطمئن إذا ظننا أننا ملك لأنفسنا؟ قد يحسب ذلك الشباب والمترفون. قد يظن هؤلاء أن تسيير الأمور على هواهم - دون الاعتماد على أحد - أمر عظيم ، فلا يفكرون في شئ بعيد عن الأنظار ، ويخلصون من مشقة الاعتراف الدائم ، والصلاة المتصلة ، ونسبة أعمالهم دائما إلى إرادة غير إرادتهم . ولكن كلما تقدم الزمن أدركوا - كما أدرك الرجال الآخرون جميعا - أن الاستقلال لم يخلق للإنسان ، وأنه حاة غير طبيعية ، وأنه قد يغنينا فترة من الزمن ، ولكنه لن يحملنا آمنين حتى النهاية الكاردينال نيومان (cardinal John Henry Newman)

I protest once for all, before men and Angels, that sin shall no more have dominion over me. This Lent I make myself God's own for ever. The salvation of my soul shall be my first concern. With the aid of His grace I will create in me a deep hatred and sorrow for my past sins. I will try hard to detest sin, as much as I have ever loved it. Into God's hands I put myself, not by halves, but unreservedly. I promise Thee, O Lord, with the help of Thy grace, to keep out of the way of temptation, to avoid all occasions of sin, to turn at once from the voice of the Evil One, to be regular in my prayers, so to die to sin that Thou mayest not have died for me on the Cross in vain. Pater,

In 1879, the English theologian John Henry Newman addressed “liberalism in religion” in his so-called “Biglietto Speech,” given in Rome on the occasion of his being named a cardinal by Pope Leo XIII. His analysis of the subject—the “one great mischief” that he had resisted for fifty years—remains unsurpassed.4 The directness of Newman’s assault on liberal religion surprised many people. He had been seen as ill at ease with the Catholic Church’s direction during the pontificate of Leo’s predecessor, Pius IX, and his misgivings about the opportuneness of the definition of papal infallibility by the First Vatican Council (1869–1870) were well known. But those who had followed Newman’s thought over the course of his career would have recognized the opposition to liberalism that had been there from the beginning. In his Biglietto Speech, Newman identified a number of doctrines of liberal religion: (1) “that there is no positive truth in religion,” (2) “that one creed is as good as another,” (3) that no religion can be recognized as true for “all are matters of opinion,” (4) that “revealed religion is not a truth, but a sentiment and a taste; not an objective faith, not miraculous,” and (5) that “it is the right of each individual to make it say just what strikes his fancy.

Cardinal John Henry Newman (1801–90) expressed an exceptionally strong distaste for any theology that supports itself by leaning on the vapid criterion of design. Even before Darwin published the Origin of Species, Newman had written in 1852 that William Paley’s design-oriented natural theology could “not tell us one word about Christianity proper,” and that it “cannot be Christian, in any true sense, at all.” Paley’s brand of theology, Newman goes on, “tends, if it occupies the mind, to dispose it against Christianity.” For Newman, in other words, it is not the task of theology to discover a divine designer lurking immediately beneath or behind the data of biology or physics.7

The biography of John Wesley is surely unique. Here is a man born in the first decade of his century, who sees it through into the last; a man so far in reaction from the tendencies of his age that he seems a living commentary on them, yet so much the child of his age that you cannot think of him as fitting in with any other. A High Churchman in his youth, he makes for himself in the unsympathetic surroundings of Oxford an enclave of primitive observance and of ascetic living; such is his personal influence that he seems destined, if that were possible, to shake Oxford out of its long dream. Dis aliter visum; he undergoes an experience of conversion before his lifetime has reached its mid-point. A sensational conversion; the finished product of the schools becomes the disciple of a foreign visitor to our shores, by no means his match in intellect. Thenceforward, he must fight by other methods, and for the most part with other companions, that battle against irreligion to which he has dedicated his youth. He has made his own soul, but the battle is not yet over; he finds himself in conflict with the men who had been his closest comrades in arms, and who still share his own beliefs but exaggerate their emphasis in a degree which he thinks dangerous. A man who once seemed likely to do great things for the Church of England, yet whose influence, on the whole, was to damage her position in the eyes of his contemporaries; a man, nevertheless, who lived to see something of the old bitterness against him die down, whose age was cheered by public recognition at once welcome, unsought, and unexpected. So far, however, there is nothing unique about John Wesley. A careful reperusal of the foregoing paragraph will show that it all applies equally to the career of Cardinal Newman. Wesley and Newman-you might think that some elfin fate had arranged this odd consent between the stars of the two men, just so as to throw into relief the vast difference there was between them. Newman, so sensitive, so warm in his attachments, so revealing in This content downloaded from his literary confidences, Wesley, so unruffled by opposition, so half-hearted in his familiarities, so circumspect in his admissions; Newman, the recluse, Wesley, a lifelong vagabond in the service of his gospel; Newman, painstaking in his judgements, fastidious in his style, Wesley, leaping to infallible conclusions and throwing them at you with the first words that came to hand; Newman, such a child of the Renaissance, Wesley, so fundamentally a Puritan. And, deeper down, Newman the apostle of religious authority, Wesley, a cheerful experimentalist who in all the hesitations of a lifetime never asked himself by what right he ruled, or on what basis of intellectual certainty he believed.

As Blessed John Henry Cardinal Newman has pointed out, “Son and Mother went together; and the experience of three centuries has confirmed their testimony, for Catholics who have honoured the Mother, still worship the Son, while Protestants, who now have ceased to confess the Son, began then by scoffing at the Mother.”11 Newman experienced this firsthand in post-Reformation England, but it is also clear that mainline Protestantism has lost much of its faith—particularly as it capitulates further with secular and godless cultural trends. What Newman and others have recognized is that devotion to Mary doesn’t mean passivity; rather, her “spiritual motherhood promotes a childlike docility and expectation with regard to her ability and authority to form us into other Christs.”12 Many of the saints have testified to the transformation that has taken place in their lives because of their devotion to her.

The whole course of Christianity from the first ... is but one series of troubles and disorders. Every century is like every other, and to those who live in it seems worse than all times before it. The Church is ever ailing ... Religion seems ever expiring, schisms dominant, the light of truth dim, its adherents scattered. The cause of Christ is ever in its last agony.

There is something so very dreadful, so satanic, in tormenting those who have never harmed us, who cannot defend themselves, who are utterly in our power.' -Cardinal John Henry Newman

As John Henry Cardinal Newman says: “Quarry the granite rock with razors, or moor the vessel with a thread of silk; then may you hope with such keen and delicate instruments as human knowledge and human reason to contend against those giants, the passion and pride of man.”10 The idea of giving God everything sounded good in principle; living it was another matter. I did not know if I could give him that. But I sensed that if I didn’t, if I did not say Yes, step by step, I would follow the path of the fallen angels who said, “I will not serve.

As obedience to conscience, even supposing conscience ill-informed, tends to the improvement of our moral nature, and ultimately of our knowledge, so obedience to our ecclesiastical superior may subserve our growth in illumination and sanctity, even though he should command what is extreme or inexpedient, or teach what is external to his legitimate province.