Sunday 13 October 2019

Pope Francis canonises St John Henry Newman

Here is the clip.

St John Henry Newman, as Catholics must now think of him, said to a friend when he became a Catholic priest, 'I no longer have the right to be considered a gentleman'.

This is the Irish Prime Minister's comment which makes no sense. 

Leo Varadkar

Canonisation of Cardinal Newman is significant day for all Catholics and for Ireland. Left remarkable legacy here including founding UCD, and changed our idea of education. One of finest writers of his time, and committed to ecumenical cooperation between churches
'Ecumenical' in Newman's day referred to Councils of the Catholic Church only. Ecumenism in its modern sense was invented in the 20th century and St John Henry Newman would not have approved of it until required to by the Second Vatican Council. His attitude to the Church of England after his conversion was not in the least 'ecumenical'. I imagine he thought Anglicans could be saved from hell by their invincible ignorance that the Church of Rome was the True Church.

He wouldn't have approved of Mr Varadkar's sex life, either. The Church thinks it an unnatural mortal sin that deserves damnation.

Cardinal Burke, a leading critic of Pope Francis, told the 'Daily Telegraph' that he was praying to Newman to “intercede” to protect the Church from error.
Here are more things St John Henry Newman said.

'To be deep in history, is to cease to be Protestant.'

'The Catholic Church holds it better for the sun and moon to drop from heaven, for the
earth to fail, and for all the many millions on it to die of starvation in extremest agony, as far as temporal affliction goes, than that one soul, I will not say, should be lost, but should commit one single venial sin, should tell one willful untruth, or should steal one poor farthing without excuse.'
'Certain Difficulties Felt by Anglicans in Catholic Teaching, Volume 1, Lecture 8'

'"The writer has said that I was demented if I believed, and unprincipled if I did not believe, in my own statement, that a lazy, ragged, filthy, story-telling beggar-woman, if chaste, sober, cheerful, and religious, had a prospect of heaven, such as was absolutely closed to an accomplished statesman, or lawyer, or noble, be he ever so just, upright, generous, honourable, and conscientious, unless he had also some portion of the divine Christian graces;—yet I should have thought myself defended from criticism by the words which our Lord used to the chief priests, "The publicans and harlots go into the kingdom of God before you." And I was subjected again to the same alternative of imputations, for having ventured to say that consent to an unchaste wish was indefinitely more heinous than any lie viewed apart from its causes, its motives, and its consequences: though a lie, viewed under the limitation of these conditions, is a random utterance, an almost outward act, not directly from the heart, however disgraceful and despicable it may be, however prejudicial to the social contract, however deserving of public reprobation; whereas we have the express words of our Lord to the doctrine that "whoso looketh on a woman to lust after her, hath committed adultery with her already in his heart." On the strength of these texts, I have surely as much right to believe in these doctrines which have caused so much surprise, as to believe in original sin, or that there is a supernatural revelation, or that a Divine Person suffered, or that punishment is eternal.'
'Apologia Pro Vita Sua', Chapter 5

This is his famous definition of a gentleman.

'..It is almost a definition of a gentleman to say that he is one who never inflicts pain. He is mainly occupied in merely removing the obstacles which hinder the free and unembarrassed action of those about him; and he concurs with their movements rather than takes the initiative himself.

'His benefits may be considered as parallel to what are called comforts or conveniences in arrangements of a personal nature; like an easy chair or a good fire, which do their part in dispelling cold and fatigue, though nature provides both means of rest and animal heat without them. The true gentleman in like manner carefully avoids whatever may cause a jar or a jolt in the minds of those with whom he is cast — all clashing of opinion, or collision of feeling, all restraint, or suspicion, or gloom, or resentment; his great concern being to make every one at his ease and at home. He has his eyes on all his company; he is tender towards the bashful, gentle towards the distant, and merciful towards the absurd; he can recollect to whom he is speaking; he guards against unseasonable allusions, or topics which may irritate; he is seldom prominent in conversation, and never wearisome. He makes light of favors while he does them, and seems to be receiving when he is conferring.

'He never speaks of himself except when compelled, never defends himself by a mere retort; he has no ears for slander or gossip, is scrupulous in imputing motives to those who interfere with him, and interprets everything for the best. He is never mean or little in his disputes, never takes unfair advantage, never mistakes personalities or sharp saying for arguments, or insinuates evil which he dare not say out. From a long-sighted prudence, he observes the maxim of the ancient sage, that we should ever conduct ourselves towards our enemy as if he were one day to be our friend. He has too much good sense to be affronted at insults, he is too well employed to remember injuries, and too indolent to bear malice. He is patient, forbearing, and resigned, on philosophical principles; he submits to pain, because it is inevitable, to bereavement, because it is irreparable, and to death, because it is his destiny.

'If he engages in controversy of any kind, his disciplined intellect preserves him from the blundering discourtesy of better, perhaps, but less educated minds; who, like blunt weapons, tear and hack instead of cutting clean, who mistake the point in argument, waste their strength on trifles, misconceive their adversary, and leave the question more involved than they find it. He may be right or wrong in his opinion, but he is too clear-headed to be unjust; he is as simple as he is forcible, and as brief as he is decisive. Nowhere shall we find greater candor, consideration, indulgence: he throws himself into the minds of his opponents, he accounts for their mistakes. He knows the weakness of human reason as well as its strength, its province and its limits.'

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