The History of the Romeward Movement in the Church of England, 1833-1864 by Walter Walsh: Quotes From Chapter 2

800px-Pieter_Bruegel_the_Elder_-_The_Tower_of_Babel_(Vienna)_-_Google_Art_Project_-_edited“…they [Newman and Froude] seem to have thought it possible to obtain from the Papal authorities ‘some dispensation’ which ‘would enable them to communicate with Rome without violation of conscience’ – apparently thinking that they could thus ‘communicate with Rome’ while remaining as clergymen of the Church of England.”

“Wiseman judged differently from this brief visit, and, with characteristic hopefulness, made up his mind that if these men represented the rising generation at Oxford, the centre of English religious life, great changes were in store for the country.”

“You will find as an historical fact that the feeling of sympathy with other Protestant communions, non-episcopal, was coincident with the best and most Protestant times of the Church of England, whilst the withdrawal of that sympathy was coincident with times when Romish tendencies and Romish influences began to invade that Church.” [quoting the Duke of Argyll]

“It seems to have been forgotten in the present day, that many of the leaders of the Tractarian party were from its very birth favourable to the entire separation of the Church of England from State control.”

“I am amused to find, that while the clergy were looking to the Puseyites as their defence against the formidable Dissenters, those very Puseyites were on the side of the foe.” [quoting Mr. F. W. Newman]

“And so, nominally to oppose the Latitudinarian spirit of the age, but in reality to build up a High Church Movement opposed to Protestantism, Keble, Newman, Froude, Percival, and their disciples banded themselves together into a party.”

“No one can now deny that the Oxford Movement had made ‘a row in the world.’  It has torn the Church of England asunder, broken up its peace, and filled it with quarrels and dissensions.”

“Soon after Queen Mary came to the throne, hearing his church bells ringing one day, he went into the building to ascertain the cause.  There, to his utter astonishment, he found that his honest communion table had been changed for a Popish altar, and a priest was actually saying Mass there at the moment, surrounded by armed men.  Thereupon Dr. Taylor said to the priest, in the forcible language common in those days, ‘Thou devil! Who made thee so bold to enter into this Church of Christ to profane and defile it with this abominable idolatry?  I command thee, thou Popish wolf, in the name of God to avoid hence, and not to presume here, with such Popish idolatry, to poison Christ’s flock.’

For faithful conduct like this Dr. Taylor was committed to prison, and put upon his trial. The principal charges against him were his denial of the doctrines of the Real Presence and the Sacrifice of the Mass, both of which doctrines are now commonly taught by the men who are the successors of those who, by a strange coincidence, met in Hadleigh Rectory in the month of July 1833.”

“In the very spot where the Protestant Reformation began in that part of the country, the anti-Reformation Movement first erected its head.”

“There was another work undertaken at this Hadleigh Conference.  It was that of revising a new Catechism for the laity, which was subsequently published under the title of the Churchman’s Manual…in which the chief feature is the doctrine of Apostolical Succession.”

“From the commencement of the Oxford Movement its proceedings were conducted with a considerable amount of secrecy.”

“We have set up Church Societies all over the kingdom, or at least mean to do so.  Already the seeds of revolution are planted in Oxfordshire, Berkshire, Devonshire, Gloucestershire, Kent and Suffolk.  Our object is to maintain the doctrine of the Apostolical Succession and save the Liturgy from illegal alterations.  Hitherto we have had great success…It is no slight thing to be made the instrument of handing down the principles of Laud till the time comes…” [quoting Newman]

“Newman’s object was evidently that of propagating a system which had ever been hateful to Protestants, whether they were Evangelicals or not.”

“It was not quite fair either, on the part of Dr. Pusey, to omit any mention of the real reason why so many Fast Days are mentioned in the Prayer-Book Calendar.  Any one who consults Cardwell’s Doctrinal Annals of the Reformed Church of England will learn that they were appointed, not in the interests of religion, but in the interests of the fishermen of the time, who, but for these Fast Days, in which fish and not flesh was eaten, would have been utterly ruined.”

“Mark my words, these Tracts are the beginning of a Catholic Movement which will one day end in the return of her Church to Catholic unity and the See of Peter.” [quoting Mr. Ambrose Phillipps De Lisle]

“Thus did Priestcraft rear once more its proud head in the Reformed Church of England and demand of the laity that they should meekly bow their necks to its arrogant sway.”

The History of the Romeward Movement in the Church of England, 1833-1864 by Walter Walsh: Quotes From Chapter 1

800px-Pieter_Bruegel_the_Elder_-_The_Tower_of_Babel_(Vienna)_-_Google_Art_Project_-_edited“The Tractarian Movement has been to the Evangelical Movement what the Jesuit Order was to the Reformation. It has paralyzed the energies of every Evangelical who has yielded to its influence.”

“Rev. Dr. Littledale (champion of Ritualism): And first, it ought to be said that they [the ‘Catholic and Protestant’] are logically two distinct religions, and not merely different aspects of the same religion.  They are quite as diverse from each other as Judaism is from Islam: though like these two creeds, they have a common stock of books, sacred names, and ideas.” In The Two Religions by Richard F. Littledale, LL.D., pp 2, 3, London: G.J. Palmer, 1870.”

“The Bible and the Bible only is the religion of Protestants.” (a well-known maxim of the time)

“I need only remark here that once a Christian man gives up the theory that the Bible and the Bible alone contains a perfect Rule of Faith, and at the same time discards the use of Private Judgment, he is open to believe any false doctrine, however preposterous it may be.  The ridiculous superstitions now advocated by the Ritualists may be appealed to in proof of this assertion.”

“The real reason was the desire to exalt the clergy into a sacerdotal caste, and to bring the laity under the rule of the priesthood, with a view to the Reunion of Christendom.” (On the founding of the Oxford movement)

“It is quite a mistake to suppose that the founders commenced the Oxford Movement while sound Protestants.  I know that Newman is said to have been originally an Evangelical.  It is true that he was brought up under Evangelical influence, but I do not believe that he ever accepted the system in its entirety.  A true Evangelical is one in heart as well as in name, whose soul and life are moved by its Gospel teaching, and not merely his intellect.”

“As early as his fifteenth year Newman ‘became most firmly convinced that the Pope was the Antichrist predicted by Daniel, St. Paul, and St. John,’ and he states that his ‘imagination was stained by the effects of this doctrine up to the year 1843; it had been obliterated from my reason and judgment at an earlier date.’  It is, indeed, marvellous how any one who ever held such views as to the Pope could go over to Rome.  With this view of Antichrist Newman also believed Rome was the Babylon of the Revelation; but while at Naples, early in 1833, he adopted the view held by the Roman Catholic writers, and in substance sanctioned the notes to the Rheims New Testament, that Babylon was the city of Rome, but not the Church of Rome.

By adopting this theory, one of the greatest barriers against reunion with the Church of Rome is removed in the mind of any one who accepts it.  The command of God, as to Babylon the Great, is ‘Come out of her, my people, that ye be not partakers of her sins, and that he receive not of her plagues.’  If the Church of Rome be identical with Babylon, this divine command, ‘Come out of her,’ settles the whole question as to union with her, either on the part of individuals or Churches.  And that she is Babylon has been most ably and learnedly proved by the late Bishop Christopher Wordsworth, of Lincoln (an old-fashioned High Churchman), in his little book, entitled Union with Rome, which has never yet been refuted.”

“’I wish,’ he wrote, ‘I could make up my mind whether the 1260 years of Captivity began with Constantine – it seems a remarkable coincidence that its termination should fall about on the Reformation – (I speak from memory)—which, amid good, has been the source of all the infidelity, the second woe, which is now overspreading the earth.’ Cardinal Newman in Life of Dr Pusey, vol. 1, p. 249.”