THIRTIETH LETTER. Rome, March 20, 1870.-At last the greatest theologian of Catholic England, in fact the only man of learning there who would be called in Germany a real theologian, has spoken out in the great controversy. Dr. Newman is superior of the Birmingham Oratory. It has long been notorious that he deplored the condition of the English (Catholic) Church, which has for many years been brought under the convert yoke, and sympathized with the old Catholics, both clergy and laity, who are now crushed under it; so much So, that the convert party there tried to brand him with the reputation of heterodoxy, and strangers intending to visit the illustrious Oratorian were warned not to incur suspicion by doing so. Newman had accordingly maintained a persistent silence in the controversies going on in England, desirous as everybody was and is to know his judgment upon the question which is now "gladius animam Ecclesiæ pertransiens." But in the midst of this silence he had opened his heart, in a letter to a Bishop who is a friend of his own, on the uncomfortable and dangerous position into which an "aggressive and insolent faction" has brought the Church, and disturbed so many of the truest souls. He says:1 Such letters, if they could be circulated, would do much to reassure the many minds which are at present distressed when they look towards Rome. "Rome ought to be a name to lighten the heart at all times, and a Council's proper office is, when some great heresy or other evil impends, to inspire hope and confidence in the faithful; but now we have the greatest meeting which ever has been, and that at Rome, infusing into us by the accredited organs of Rome and of its partisans (such as the Civiltà [the Armonia], the Univers, and the Tablet) little else than fear and dismay. When we are all at rest, and have no doubts, and—at least practically, not to say doctrinally-hold the Holy Father to be infallible, suddenly 1 [It seemed better to give the Letter itself, as published "by permission" in the Standard of April 7, rather than to translate the secondhand, though remarkably accurate, paraphrase given in the German text. It addressed to Bishop Ullathorne.-TR.] there is thunder in the clearest sky, and we are told to prepare for something, we know not what, to try our faith, we know not how. No impending danger is to be averted, but a great difficulty is to be created. Is this the proper work of an Ecumenical Council? "As to myself personally, please God, I do not expect any trial at all; but I cannot help suffering with the many souls who are suffering, and I look with anxiety at the prospect of having to defend decisions which may not be difficult to my own private judgment, but may be most difficult to maintain logically in the face of historical facts. "What have we done to be treated as the faithful never were treated before? When has a definition de fide been a luxury of devotion and not a stern, painful necessity? Why should an aggressive, insolent faction be allowed to 'make the heart of the just sad, whom the Lord hath not made sorrowful'? Why cannot we be let alone when we have pursued peace and thought no evil? "I assure you, my lord, some of the truest minds are driven one way and another, and do not know where to rest their feet-one day determining 'to give up all theology as a bad job,' and recklessly to believe hence forth almost that the Pope is impeccable, at another tempted to believe all the worst which a book like Janus says,'-others doubting about the capacity possessed by bishops drawn from all corners of the earthi to judge what is fitting for European society,' and then, again, angry with the Holy See for listening to 'the flattery of a clique of Jesuits, Redemptorists, and converts.' "Then, again, think of the store of Pontifical scandals in the history of eighteen centuries, which have partly been poured forth and partly are still to come. What Murphy inflicted upon us in one way M. Veuillot is indirectly bringing on us in another. And then again the blight which is falling upon the multitude of Anglican ritualists, etc., who themselves, perhaps-at least their leaders-may never become Catholics, but who are leavening the various English denominations and parties (far beyond their own range) with principles and sentiments tending towards their ultimate absorption into the Catholic Church. "With these thoughts ever before me, I am continually asking myself whether I ought not to make my feelings public; but all I do is to pray those early doctors of the Church, whose intercession would decide the matter (Augustine, Ambrose, and Jerome, Athanasius, Chrysostom, and Basil) to avert this great calamity. "If it is God's will that the Pope's infallibility be defined, then is it God's will to throw back 'the times and moments' of that triumph which He has destined for His kingdom, and I shall feel I have but to bow my head to His adorable, inscrutable Providence. "You have not touched upon the subject yourself, but I think you will allow me to express to you feelings which, for the most part, I keep to myself. . . .” Thus writes Newman in most glaring contrast to Manning. The latter was long nothing but his admiring disciple, and does not possess a tenth part of the learning of his master. He owes simply to his infallibilist zeal acquired in Rome his elevation to the Archbishopric of Westminster, to which the Pope appointed him, in anticipation of his present services, against the will of the English Catholics and the election of the Bishops. The Roman correspondent of the Standard having published extracts from Newman's letter, he took occasion to come forward and say that he had no wish to conceal that he "deeply deplored the policy, the spirit, the measures of various persons |