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# Newmanianism

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## Title page

NEWMANIANISM
A PREFACE TO THE SECOND EDITION OF PHILOMYTHUS
CONTAINING A REPLY TO THE EDITOR OF THE "SPECTATOR" A FEW WORDS TO MR. WILFRID WARD AND SOME REMARKS ON MR. R. H. HUTTON'S "CARDINAL NEWMAN" BY EDWIN A. ABBOTT
[The Author, having regard to the circumstances in which a controversy, provoked by the Editor of the "Spectator", was "closed" by the latter, invites the attention of the Press to the question; and places the disposal of the Editors of any Periodicals, literary or otherwise, such portions as they may desire to reproduce in their columns.]

## Contents

* I.The Motive of the Author
* II.The Criticism of the Spectator
* III.The Editor of the Spectator
* IV.Mr. Ward's Charge of "unmannerly abuse"
* V.Mr. Ward's Charge of "direct misrepresentation"
* VI. Mr Ward's "Hopes"
* VII. The "Spectator's" Arithmetic
* VIII. An appeal from the Editor of "The Spectator" to Mr. R.H. Hutton
* IX. Mr. R.H. Hutton's "Cardinal Newman"
* X. The Kingsleyan Controversy
* XI. Mr Hutton not much to blame
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1926, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 97 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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# Newman v. Lynchburg Investment Corporation

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United States Supreme Court
236 U.S. 692
Newman v. Lynchburg Investment Corporation
Argued: March 3, 1915. --- Decided: March 22, 1915
Messrs. Conrad H. Syme and James Francis Smith for petitioners.
[Argument of Counsel from pages 692-694 intentionally omitted]
Messrs. Joseph W. Cox, W. C. Sullivan, J. J. Darlington, A. E. L. Leckie, and John A. Kratz for respondents.
[Argument of Counsel from page 694 intentionally omitted]
Mr. Justice Holmes delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 34

Chapter 34.—That Sin is Not the Striving for an Evil Nature, But the Desertion of a Better.
Likewise because sin, or unrighteousness, is not the striving after evil nature but the desertion of better, it is thus found written in the Scriptures: "Every creature of God is good." And accordingly every tree also which God planted in Paradise is assuredly good. Man did not therefore strive after an evil nature when he touched the forbidden tree; but by deserting what was better, he committed an evil deed. Since the Creator is better than any creature which He has made, His command should not have been deserted, that the thing forbidden, however good, might be touched; since the better having been deserted, the good of the creature was striven for, which was touched contrary to the command of the Creator. God did not plant an evil tree in Paradise; but He Himself was better who prohibited its being touched.

## Footnotes

* ↑ 1 Tim. iv. 4.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 31

Chapter 31.—To Punish and to Forgive Sins Belong Equally to God.
Likewise because it belongs to divine judgment, not human, what sort of punishment and how great is due to every fault, it is thus written: "O the height of the riches of the wisdom and the knowledge of God! how inscrutable are His judgments and his ways past finding out!" Likewise because by the goodness of God sins are forgiven to the converted, the very fact that Christ was sent sufficiently shows, who not in His own nature as God, but in our nature, which He assumed from a woman, died for us; which goodness of God with reference to us, and which love of God, the apostle thus sets forth: "But God commendeth His love toward us, in that while we were yet sinners Christ died for us; much more now being justified in His blood we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more being reconciled we shall be saved in His life." But because even when due punishment is rendered to sinners, there is no unrighteousness on God’s part, he thus says: "What shall we say? Is God unrighteous who visiteth with wrath?" But in one place he has briefly admonished that goodness and severity are alike from Him, saying: "Thou seest then the goodness and severity of God; toward them that have fallen, severity, but towards thee goodness, if thou shouldst continue in goodness."

## Footnotes

* ↑ Rom. xi. 33.
* ↑ Rom. v. 8-10.
* ↑ Ibid. iii. 5.
* ↑ Ibid. xi. 22.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 32

Chapter 32.—From God Also is the Very Power to Be Hurtful.
Likewise because the power even of those that are hurtful is from God alone, thus it stands written, Wisdom speaking: "Through me kings reign and tyrants hold the land through me." The apostle also says: "For there is no power but of God." But that it is worthily done is written in the book of Job: "Who maketh to reign a man that is a hypocrite, on account of the perversity of the people." And concerning the people of Israel God says: "I gave them a king in my wrath." For it is not unrighteous, that the wicked receiving the power of being hurtful, both the patience of the good should be proved and the iniquity of the evil punished. For through power given to the Devil both Job was proved so that he might appear righteous, and Peter was tempted lest he should be presumptuous, and Paul was buffeted lest he should be exalted, and Judas was damned so that he should hang himself. When, therefore, through the power which He has given the Devil, God Himself shall have done all things righteously, nevertheless punishment shall at last be rendered to the Devil not for these things justly done, but for the unrighteous willing to be hurtful, which belonged to himself, when it shall be said to the impious who persevered in consenting to his wickedness, "Go ye into everlasting fire which my God has prepared for the Devil and his angels."

## Footnotes

* ↑ Prov. viii. 15.
* ↑ Rom. xiii. 1.
* ↑ Job xxxiv. 30. Compare the Revised English Version. The sense seems to be completely missed in Augustin’s text.—A.H.N.
* ↑ Hos. xiii. 11.
* ↑ Job i. and ii.
* ↑ Matt. xxvi. 31-35, 69-75.
* ↑ 2 Cor. xii. 7.
* ↑ Matt. xxvii. 5.
* ↑ Matt. xxv. 41.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 35

Chapter 35.—The Tree Was Forbidden to Adam Not Because It Was Evil, But Because It Was Good for Man to Be Subject to God.
For besides, He had made the prohibition, in order to show that the nature of the rational soul ought not to be in its own power, but in subjection to God, and that it guards the order of its salvation through obedience, corrupting it through disobedience. Hence also He called the tree, the touching of which He forbade, the tree "of the knowledge of good and evil;" because when man should have touched it in the face of the prohibition, he would experience the penalty of sin, and so would know the difference between the good of obedience, and the evil of disobedience.

## Footnotes

* ↑ Gen. ii. 9.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 36

Chapter 36.—No Creature of God is Evil, But to Abuse a Creature of God is Evil.
For who is so foolish as to think a creature of God, especially one planted in Paradise, blameworthy; when indeed not even thorns and thistles, which the earth brought forth, according to the judiciary judgment of God, for wearing out the sinner in labor, should be blamed? For even such herbs have their measure and form and order, which whoever considers soberly will find praiseworthy; but they are evil to that nature which ought thus to be restrained as a recompense for sin. Therefore, as I have said, sin is not the striving after an evil nature, but the desertion of a better, and so the deed itself is evil, not the nature which the sinner uses amiss. For it is evil to use amiss that which is good. Whence the apostle reproves certain ones as condemned by divine judgment, "Who have worshipped and served the creature more than the Creator." He does not reprove the creature, which he who should do would act injuriously towards the Creator, but those who, deserting the better, have used amiss the good.

## Footnotes

* ↑ Rom. i. 25.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 37

Chapter 37.—God Makes Good Use of the Evil Deeds of Sinners.
Accordingly, if all natures should guard their own proper measure and form and order, there would be no evil: but if any one should wish to misuse these good things, not even thus does he vanquish the will of God, who knows how to order righteously even the unrighteous; so that if they themselves through the iniquity of their will should misuse His good things, He through the righteousness of His power may use their evil deeds, rightly ordaining to punishment those who have perversely ordained themselves to sins.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 38

Chapter 38.—Eternal Fire Torturing the Wicked, Not Evil.
For neither is eternal fire itself, which is to torture the impious, an evil nature, since it has its measure, its form and its order depraved by no iniquity; but it is an evil torture for the damned, to whose sins it is due. For neither is yonder light, because it tortures the blear-eyed, an evil nature.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 39

Chapter 39.—Fire is Called Eternal, Not as God Is, But Because Without End.
But fire is eternal, not as God is eternal, because, though without end, yet is not without beginning; but God is also without beginning. Then, although it may be employed perpetually for the punishment of sinners, yet it is mutable nature. But that is true eternity which is true immortality, that is that highest immutability, which cannot be changed at all. For it is one thing not to suffer change, when change is possible, and another thing to be absolutely incapable of change. Therefore, just as man is called good, yet not as God, of whom it was said, "There is none good save God alone;" and just as the soul is called immortal, yet not as God, of whom it was said, "Who alone hath immortality;" and just as a man is called wise, yet not as God, of whom it was said, "To God the only wise;" so fire is called eternal, yet not as God, whose alone is immortality itself and true eternity.

## Footnotes

* ↑ Mark. x. 18.
* ↑ 1 Tim. vi. 16.
* ↑ Rom. xvi. 27.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 30

Chapter 30.—That Good Things, Even the Least, and Those that are Earthly, are by God.
But that God made even the least things, that is, earthly and mortal things, must undoubtedly be understood from that passage of the apostle, where, speaking of the members of our flesh: "For if one member is glorified, all the members rejoice with it, and if one member suffers, all the members suffer with it;" also this he then says: "God has placed the members each one of them in the body as he willed;" and "God has tempered the body, giving to that to which it was wanting greater honor, that there should be no schism in the body, but that the members should have the same care one for another." But what the apostle thus praises in the measure and form and order of the members of the flesh, you find in the flesh of all animals, alike the greatest and the least; for all flesh is among earthly goods, and consequently is esteemed among the least.

## Footnotes

* ↑ 1 Cor. xii. 26, 18, 24, 25.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 33

Chapter 33.—That Evil Angels Have Been Made Evil, Not by God, But by Sinning.
But because evil angels also were not constituted evil by God, but were made evil by sinning, Peter in his epistle says: "For if God spared not angels when they sinned, but casting them down into the dungeons of smoky hell, He delivered them to be reserved for punishment in judgment." Hence Peter shows that there is still due to them the penalty of the last judgment, concerning which the Lord says: "Go ye into everlasting fire, which has been prepared for the Devil and his angels." Although they have already penally received this hell, that is, an inferior smoky air as a prison, which nevertheless since it is also called heaven, is not that heaven in which there are stars, but this lower heaven by the smoke of which the clouds are conglobulated, and where the birds fly; for both a cloudy heaven is spoken of, and flying things are called heavenly. As when the Apostle Paul calls those evil angels, against whom as enemies by living piously we contend, "spiritual things of wickedness in heavenly places." That this may not be understood of the upper heavens, he plainly says elsewhere: "According to the presence of the prince of this air, who now worketh in the sons of disobedience."

## Footnotes

* ↑ 2 Pet. ii. 4.
* ↑ Eph. vi. 12.
* ↑ Ibid. ii. 2.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of the Work of Monks/Section 36

36. Since these things are so, suffer me awhile, holy brother, (for the Lord giveth me through thee great boldness,) to address these same our sons and brethren whom I know with what love thou together with us dost travail in birth withal, until the Apostolic discipline be formed in them. O servants of God, soldiers of Christ, is it thus ye dissemble the plottings of our most crafty foe, who fearing your good fame, that so goodly odor of Christ, lest good souls should say, “We will run after the odor of thine ointments,” and so should escape his snares, and in every way desiring to obscure it with his own stenches, hath dispersed on every side so many hypocrites under the garb of monks, strolling about the provinces, no where sent, no where fixed, no where standing, no where sitting. Some hawking about limbs of martyrs, if indeed of martyrs; others magnifying their fringes and phylacteries; others with a lying story, how they have heard say that their parents or kinsmen are alive in this or that country, and therefore be they on their way to them: and all asking, all exacting, either the costs of their lucrative want, or the price of their pretended sanctity. And in the meanwhile wheresoever they be found out in their evil deeds, or in whatever way they become notorious, under the general name of monks, your purpose is blasphemed, a purpose so good, so holy, that in Christ’s name we desire it, as through other lands so through all Africa, to grow and flourish. Then are ye not inflamed with godly jealousy? Does not your heart wax hot within you, and in your meditation a fire kindle, that these men’s evil works ye should pursue with good works, that ye should cut off from them occasion of a foul trafficking, by which your estimation is hurt, and a stumbling-block put before the weak? Have mercy then and have compassion, and show to mankind that ye are not seeking in ease a ready subsistence, but through the strait and narrow way of this purpose, are seeking the kingdom of God. Ye have the same cause which the Apostle had, to cut off occasion from them which seek occasion, that they who by their stinks are suffocated, by your good odor may be refreshed.

## Footnotes

* ↑ Cant. i. 3, 4
* ↑ Reg. S. Ben. c. l. Cass. Coll. xviii. 7.
* ↑ Ps. xxxix. 3. [See R.V.]
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of the Work of Monks/Section 38

38. These things, my brother Aurelius, most dear unto me, and in the bowels of Christ to be venerated, so far as He hath bestowed on me the ability Who through thee commanded me to do it, touching work of Monks, I have not delayed to write; making this my chief care, lest good brethren obeying apostolic precepts, should by lazy and disobedient be called even prevaricators from the Gospel: that they which work not, may at the least account them which do work to be better than themselves without doubt. But who can bear that contumacious persons resisting most wholesome admonitions of the Apostle, should, not as weaker brethren be borne withal, but even be preached up as holier men; insomuch that monasteries founded on sounder doctrine should be by this double enticement corrupted, the dissolute license of vacation from labor, and the false name of sanctity? Let it be known then to the rest, our brethren and sons, who are accustomed to favor such men, and through ignorance to defend this kind of presumption, that they need themselves most chiefly to be corrected, in order that those may be corrected, nor that they become “weary in well-doing.” Truly, in that they do promptly and with alacrity minister unto the servants of God the things they need, not only we blame them not, but we most cordially embrace them: only let them not with perverse mercy more hurt these men’s future life, than to their present life they render aid.

## Footnotes

* ↑ 2 Thess. iii. 13
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of the Work of Monks/Section 6

6. Which thing whoso thinks cannot have been done by the Apostles, that with them women of holy conversation should go about wheresoever they preached the Gospel, that of their substance they might minister to their necessities, let him hear the Gospel, and learn how in this they did after the example of the Lord Himself. Our Lord, namely, according to the wont of His pity, sympathizing with the weak, albeit Angels might minister unto Him, had both a bag in which should be put the money which was bestowed doubtless by good and believing persons, as necessary for their living, (which bag He gave in charge to Judas, that even thieves, if we could not keep clear of such, we might learn to tolerate in the Church. He, namely, as is written of him, “stole what was put therein:”) and He willed that women should follow Him for the preparing and ministering what was necessary, showing what was due to evangelists and ministers of God as soldiers, from the people of God as the provincials; so that if any should not choose to use that which is due unto him, as Paul the Apostle did not choose, he might bestow the more upon the Church, by not exacting the pay which was due to him, but by earning his daily living of his own labors. For it had been said to the inn-keeper to whom that wounded man was brought, “Whatever thou layest out more, at my coming again I will repay thee.” The Apostle Paul, then, did “lay out more,” in that he, as himself witnesseth, did at his own charges go a warfare. In the Gospel, namely, it is written, “Thereafter also Himself was making a journey through cities and villages preaching and evangelizing of the kingdom of God; and the twelve with Him, and certain women which had been healed of evil spirits and infirmities: Mary who is called Magdalene, out of whom seven devils had gone forth, and Joanna wife of Chuza Herod’s steward, and Susanna, and many others, who ministered unto Him of their substance.” This example of the Lord the Apostles did imitate, to receive the meat which was due unto them; of which the same Lord most openly speaketh: “As ye go,” saith He, “preach, saying, The kingdom of heaven is at hand. Heal the sick, raise the dead, cleanse lepers, cast out devils. Freely have ye received, freely give. Possess not gold nor silver nor money in your purses, neither scrip on your journey, neither two coats, neither shoes, neither staff: for the workman is worthy of his meat.” Lo, where the Lord appointeth the very thing which the Apostle doth mention. For to this end He told them not to carry all those things, namely, that where need should be, they might receive them of them unto whom they preached the kingdom of God.

## Footnotes

* ↑ “Auferebat.”
* ↑ Luke x. 35
* ↑ 1 Cor. ix. 7–15; and 2 Cor. xi. 7
* ↑ Luke viii. 1–3. [See R.V.]
* ↑ Matt. x. 7–10
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of the Work of Monks/Section 41

41. Wherefore, they which will not do right things, let them give over at least to teach wrong things. Howbeit they be others whom in this speech we reprove: but as for those who by this one fault, of letting their hair contrary to apostolic precept grow long, offend and trouble the Church, because when some being unwilling to think of them any thing amiss are forced to twist the manifest words of the Apostle into a wrong meaning, others choose to defend the sound understanding of the Scriptures rather than fawn upon any men, there arise between the weaker and the stronger brethren most bitter and perilous contentions: which things perchance if they knew, these would correct without hesitation this also, in whom we admire and love all else. Those then we not reprove, but ask and solemnly beseech by the Godhead and the Manhood of Christ and by the charity of the Holy Ghost, that they no more put this stumbling-block before the weak for whom Christ died, and aggravate the grief and torment of our heart when we bethink us how much more readily evil men can imitate this evil thing for deceiving of mankind, when they see this in them whom on the score of other so great good we with deserved offices of Christian love do honor. If however, after this admonition, or rather this solemn entreaty of ours, they shall think fit to persevere in the same, we shall do nothing else but only grieve and mourn. This let them know; it is enough. If they be servants of God, they have pity. If they have not pity, I will not say any thing worse. All these things, therefore, in the which peradventure I have been more loquacious than the occupations both of thee and of me could wish, if thou approve the same, make thou to be known to our brethren and sons, on whose behalf thou hast deigned to put this burden upon me: but if aught seem to thee meet to be withdrawn or amended, by reply of your Blessedness I shall know the same.