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Newman's Essay on Development, pp. 29–41; anticipations of the
theory, p. 30; applications of it, p. 31; it completely abandons the old
defence made by R. C. advocates, p. 32. The Council of Trent-Milner,
Wiseman, p. 32. Veneration for the Fathers traditional in Roman Church,
p. 33; this veneration not consistent with theory of Development, p. 33.
The controversy between Bossuet and Jurieu, p. 34. The theory of
Development then maintained by the Calvinist, p. 34; and also by Petau,
p. 34. Bossuet's opposition to the theory, p. 35. Bishop Bull's great
work, p. 35. Newman's Essay doubtfully received at first, p. 36. A
Romanist advocate strongly tempted to accept it, p. 37. Newman on
Invocation of the Virgin, p. 37. The doctrine of Development concedes
all that the opponents of Romanism require, p. 38; useless to Romanists
if not supplemented by doctrine of Infallibility, p. 38. The doctrine of
Development would equally serve to justify Protestantism, p. 39. Great
historic difficulty in the way of the doctrine, p. 39. Local limitation of
alleged developments, p. 40. Superiority of Protestant developments,
p. 40. Manning and Spurgeon, p. 42. Infidel tendency of Roman
Catholic line of argument, p. 43.
Particular topics of controversy cannot be safely neglected, p. 44.
Ordinary history of conversions from Romanism, p. 45.
Page
LECTURE III.
THE ARGUMENT IN A CIRCLE
PRIVATE JUDGMENT, pp. 46-52. Source of the craving for an infallible
guide, p. 46. Private judgment and infallibility not opposed, p. 46.
Necessity of private judgment, p. 47. Proof that submission to Rome
rests on an act of private judgment, p. 47. How to use private judg-
ment, p. 49. On what grounds deference is claimed for the authority
of the Pope, p. 50. The deference which a learned divine may claim is
not rightly compared to that which a physician may demand from his
patients, p. 51. Basis of a Roman Catholic's faith, p. 51. No proof of
infallibility possible without arguing in a circle, p. 52. Bishop Clifford's
attempt to escape this difficulty, p. 55. Newman's method, p. 57. In
Church of Rome, no subsequent verification of her teaching possible,
p. 58. Mallock's revival of Newman's argument, p. 59. Infidel tendency
of his position, p. 59.
46
LECTURE IV.
THE GRAMMAR OF ASSENT
Mr. Capes' reasons for returning to the Church of England, p. 61. To
what kind of certainty Roman Catholics lay claim, p. 61. The theory
of the Vatican Council, p. 61. How to escape detection in arguing from
a false principle, p. 62.
61
CONTENTS.
Newman's Grammar of Assent, pp. 63-77.
How we get beliefs,
which we ought to
p. 63. Locke's dictum as to the assent with
entertain beliefs, p. 65. Clifford's Ethics of Belief, p. 65. On what
depends our confidence in traditional belief, p. 66; on what our con-
fidence in the Church's teaching, p. 67. Newman's theory of an
'illative sense,' p. 68. Can a man be certain of anything without being
infallible? p. 71. About what things may we be thus certain? p. 72.
The authority of the Pope not one of them, p. 72. No sharp line to be
drawn between certainty and high probability, p. 73. Indefectibility,
whether an attribute of certainty, p. 74. The more we talk of certainty
the less we have, p. 76.
Milner's three axioms, p. 78. The two rules of faith which he pronounces
fallacious, p. 79. The insecurity of reliance on a supposed immediate
personal revelation, p. 79. The doctrine about Faith laid down by the
Vatican Council, p. 80. The foundation of a Roman Catholic's confi-
dence proved by Milner to be fallacious, p. 81. Milner's second fallacious
rule, p. 81. Roman Catholic controversialists inconsistent in refusing to
admit the inerrancy of Scripture, p. 82. The argument, 'If our Lord
had intended His people to learn His religion from a book, He would
have written it Himself,' p. 82. The Bible as a guide does not satisfy
the conditions imposed by Milner's axioms, p. 84. Milner's alleged true
rule, p. 84. This rule not secure or never-failing, p. 84. Bossuet's
Variations, p. 85. A Protestant not much affected by the argument from
variations, p. 85. What is really proved by the existence of variations,
p. 86. Bossuet has been treated by the predominant Roman Catholic
school of the present day as no better than a Protestant, p. 87. Examina-
tion of Milner's axioms, p. 88. Monstrous character of the claim made in
them, p. 88. His maxim, when amended, may be used against the Church
of Rome, p. 89. Patristic authority for asserting that the obscurities of
Scripture do not affect essential matters, p. 89. The decrees of Councils
not even intelligible to the unlearned, p. 90. Explicit and implicit belief,
p. 91. Fides Carbonarii, p. 92. Material and formal heresy, p. 93.
This theory represents the Church as making the way of salvation more
difficult, p. 93. Of what things Roman Catholics are now required to
have explicit knowledge, p. 94. The teaching on this subject of Inno-
cent IV., p. 95. Later editions of Furniss's What every Christian must
know, p. 95. Necessity for an infallible guide only arises where explicit
knowledge is required, p. 96. An act of faith, p. 97. A Protestant
safe, even if Roman Infallibility is a revealed doctrine, p. 97.
b
xvii
78
LECTURE VI.
MILNER'S AXIOMS.-PART II.
Falsity of Milner's axiom if asserted of truths important, but not neces-
sary to salvation, pp. 98-107. No infallible means provided for finding
the true Church, p. 98; none for obtaining secular knowledge, p. 99.
The analogy of disease and its remedies, p. 100. The analogy of the
case of sin and holiness, p. 100. The Church not secured against the
temporary prevalence of great moral corruption, p. 101. Testimony of
Baronius, p. 101. Like safeguards vouchsafed by God against sin and
against error, p. 102. Same considerations available for mitigating the
difficulty of the existence of evil and of error, p. 103. Physical evil, p. 103.
Defects of knowledge, p. 104. The prevalence of sin, p. 105. Benumb-
ing effect of the doctrine of infallibility, p. 106. Testimony of Mr.
Maskell, p. 106. The unreality of unintelligent faith, p. 107.
98
In no subject can we dispense with teachers, p. 108; but our teachers are
not infallible, p. 109. What is really meant by an infallible Church,
p. 110. The analogy of University teaching, p. 110. The conditions of
progress for the human race, p. III. Mutual concessions on this subject
have now left little room for controversy, p. 112. How Christ intended
us to learn His religion, p. 113. The service actually rendered by the
Church, p. 115; may be fully admitted without owning her infallibility,
p. 115. True analogy to the relation between a Christian teacher and
his pupils, p. 115. If the Church be infallible, the Bible is useless and
mischievous, p. 116. The early Church encouraged Bible-reading, p. 116.
St. Chrysostom on the study of Scripture, pp. 118–121. What Roman
Catholics say in reply, p. 121. Discouragement of Bible-reading by
modern Church of Rome, p. 123.
LECTURE VIII.
THE CHURCH'S SOURCES OF PROOF
Dr. Hawkins' formula, p. 124. The method of the Church of England,
p. 124. The method of the Council of Trent, p. 125. The rule of faith,
as laid down by Bellarmine, p. 125. Fallacy in the argument that the
Word of God has equal claims to acceptance whether it comes to you by
writing or orally, p. 125. The question about the rule of faith a subordi-
108
124
nate one in this controversy, p. 126. The meaning of the Roman appeal
to tradition, p. 127. Canon of the Council of Trent concerning the inter-
pretation of Scripture, p. 127; embodied with a variation in the Creed
of Pope Pius IV., p. 128. Romish rule of faith complicated, p. 128; and
modern, p. 129. Tradition, as a rule of faith, needs the supplement of
the doctrine of Infallibility, p. 130. Uncertainty of tradition, p. 131.
A priori arguments for sufficiency of Scripture dismissed, p. 131. Suf-
ficiency of Scripture cannot be proved by Scripture itself, p. 132. What is
meant by Roman Catholic appeal to tradition, p. 132. Whether there
can be new traditions, p. 133. The objection that the N. T. itself rests
on the authority of tradition, p. 134. Absence of trustworthy traditions
concerning the Apostolic age, p. 134; examples, p. 134. Why we do not
use traditions independent of Scripture as proof of Christian doctrine,
p. 137.
xix
LECTURE IX.
THE RULE OF FAITH
Ambiguity in the phrase 'rule of faith,' p. 138. The authority of the
Creeds, p. 138. Ambiguity of word tradition,' p. 139. Bellarmine's
threefold division of traditions, p. 139. The use of the word 'tradition' in
the Thirty-nine Articles, p. 140. Tertullian's list of Church customs un-
authorized by Scripture, p. 141. 'Tradition,' as signifying the 'res tradita'
and the modus tradendi,' p. 141. Proof by tradition that the Scriptures
are a full and perfect rule of faith, p. 142. St. Basil, p. 142. St. Cyprian,
p. 143. St. Augustine, p. 145. St. Jerome, p. 146. Tertullian's trea-
tise on Prescription, pp. 146-150. Tradition and the Gnostics, p. 148.
The argument from the unity of different Churches loses its force in the
hands of Roman Catholics, p. 150.
LECTURE X.
HERMENEUTICAL TRADITION
The claims of tradition to interpret Scripture may be used so as to super-
sede Scripture, p. 152. Newman's attempt to reconcile the Sixth Article
with Roman teaching, p. 152. The doctrine and practice of Athanasius,
p. 153. The use of tradition in excluding new-fangled interpretations,
p. 154; for instance, of the text 'Thou art Peter,' p. 154. Use of tradi-
tion in matters of ritual, p. 155. Washing of feet, p. 155. Baptism by
affusion, Extreme Unction, p. 156. Use of tradition in proof of abstract
doctrine, p. 157. Patristical Messianic interpretations, St. Barnabas,
p. 158. Cardinal Newman's examples, p. 159. General principle of
138
152
early Patristical interpretation of O. T., p. 159; Patristical interpretation
and the Blessed Virgin, p. 161.
The two great schools of interpretation, p. 161. Allegorical inter-
pretation of the Alexandrian school, p. 162; its spread to the West, p.
163. The method used in answering heathen objections, p. 164. The
Syrian School-its founders, p. 165. Origen's three senses of Scripture,
p. 166. The mediæval division, p. 166. Dangers of the allegorical
method, p. 167.
LECTURE XI.
. 169
DOES THE CHURCH OF ROME BELIEVE IN HER OWN INFAL-
་
The existence somewhere of an infallible guide usually taken for granted
by Romanists without proof, p. 170. The notes of the Church, p. 170.
Timidity of the Church of Rome in exercising her supposed gift of infal-
libility, p. 172. Seymour's Mornings with the Jesuits, p. 173. Has the
Church of Rome formally claimed infallibility, p. 173. The lateness of
the claim disproves its validity, p. 175. Disputes as to the organ of
infallibility, p. 175. Ambiguity of word 'authority,' p. 177. The inter-
ference of the one kind of authority always welcomed, that of the other
deprecated, p. 177. The history of the doctrine of the Immaculate Con-
ception, p. 179. Sixtus IV.; the Council of Trent, p. 180. Bishop
Milner's view, p. 182. Pius IX., p. 183. The controversy about oppor-
tunism, p. 184. The congregations de auxiliis, p. 185. Bellarmine's
share in the controversy, p. 185. Fear of secession shows want of faith
in Roman claims, p. 186.
LECTURE XII.
THE HESITATIONS OF THE INFALLIBLE GUIDE
Roman teaching has a double face, p. 188:—(1) No authorized commen-
tary on Scripture, p. 189; Macnamara's Bible and the Rhemish notes,
p. 189; the Romish doctrine concerning the punishment of heretics,
p. 190. Why heretics, who did not recant, were burnt alive, p. 192;
Leo X. on the burning of heretics, p. 192. (2) Catechisms not secured
from error, p. 191; (3) nor is the teaching of ordinary priests, p. 193;
nor even of canonized saints; Liguori, p. 195; his Mariolatry; his moral
theology, p. 195; Newman's defence, p. 196. (4) No guarantee of the
truth of the miracles related in the Breviary or in Bulls of canonization,
p. 197; the holy house at Loretto, p. 197. (5) Alleged divine revela-
tions: their truth not guaranteed, p. 198; St. Philumena, p. 198.
188