The Second Spring: A Sermon Delivered to the First Provincial Council of Westminster, 1852
England had been among the most Catholic of European countries before the Reformation,
but the actions of Henry VIII and Elizabeth I in establishing the Church of England, and
of King Philip II of Spain and a whole succession of popes in seeking to bring down the
English monarchy led to a situation where Englishness was defined by Protestantism. The
number of English Catholics dwindle to a few tens of thousands.
In the 19th century this changed. English Catholics were joined by thousands of
converts from Anglicanism, and millions of Irish Catholic immigrants. The result was a
vast expansion in the number of Catholics until they numbered about 10% of the population,
and a much higher percentage of the church-going population. Catholics continued to be
seen as "foreign" ("the Italian mission to the Irish"), however, until
well past World War II.
In the middle of the 19th century, Pope Pius IX decided to restore the English Catholic
heirarchy (until then the episcopal pastors of English Catholicism had been bishops with
fictional sees in "infidel parts".) This move was denounced by English
Protestants as "aggression" and a law was passed preventing Catholics from using
any Anglican episcopal title: hence Catholic dioceses ended up with names such as
"Westminster" rather than "London", "Hexham" rather than
Durham. [In Scotland, Catholic bishops simply, to Anglican chagrin, used the old names,
since the Episcopal Church in Scotoland was not state-established.] [The Anglican
objections to two bishops having the same diocesan title did not prevent them later
adopting names already in use by the Catholic bishops - wherever an Anglican diocese has
the same name as a Catholic one - e.g. Liverpool, Southwark, Birmingham - it was
established after the Catholics had laid claim to the title.]
The pope went ahead and restored the English hierarchy, and, for all the opposition by
Protestants, the event was seen by Catholics in triumphal terms. Here John Henry Newman
celebrates the "second Spring" of English Catholicism.
A Sermon by John Henry Newman, D.D.
[Preached on July 13, 1852, in St. Mary's College, Oscott, in the First
Provincial Synod of Westminster, before Cardinal Wiseman and the Bishops of England.]
Surge, propera, amica mea, columba mea, formosa mea, et
veni. Jam enim hiems transiit, imber abiit et recessit. Flores apparuerunt in terra
nostra.--Cant., c. ii. v. 10-12.
Arise, make haste, my love, my dove, my beautiful one, and come. For the
winter is now past, the rain is over and gone. The flowers have appeared in our land.
We have familiar experience of the order, the constancy, the perpetual renovation of
the material world which surrounds us. Frail and transitory as is every part of it,
restless and migratory as are its elements, never-ceasing as are its changes, still it
abides. It is bound together by a law of permanence, it is set up in unity; and, though it
is ever dying, it is ever coming to life again. Dissolution does but give birth to fresh
modes of organization, and one death is the parent of a thousand lives. Each hour, as it
comes, is but a testimony, how fleeting, yet how secure, how certain, is the great whole.
It is like an image on the waters, which is ever the same, though the waters ever flow.
Change upon change,--yet one change cries out to another, like the alternate Seraphim, in
praise and in glory of their Maker. The sun sinks to rise again; the day is swallowed up
in the gloom of the night, to be born out of it, as fresh as if it had never been
quenched. Spring passes into summer, and through summer and autumn into winter, only the
more surely, by its own ultimate return, to triumph over that grave, towards which it
resolutely hastened from its first hour. We mourn over the blossoms of May, because they
are to wither; but we know, withal, that May is one day to have its revenge upon November,
by the revolution of that solemn circle which never stops,--which teaches us in our height
of hope, ever to be sober, and in our depth of desolation, never to despair.
And forcibly as this comes home to every one of us, not less forcible is the contrast
which exists between this material world, so vigorous, so reproductive, amid all its
changes, and the moral world, so feeble, so downward, so resourceless, amid all its
aspirations. That which ought to come to nought, endures; that which promises a future,
disappoints and is no more. The same sun shines in heaven from first to last, and the blue
firmament, the everlasting mountains, reflect his rays; but where is there upon earth the
champion, the hero, the lawgiver, the body politic, the sovereign race, which was great
three hundred years ago, and is great now? Moralists and poets, often do they descant upon
this innate vitality of matter, this innate perishableness of mind. Man rises to fall: he
tends to dissolution from the moment he begins to be; he lives on, indeed, in his
children, he lives on in his name, he lives not on in his own person. He is, as regards
the manifestation of his nature here below, as a bubble that breaks, and as water poured
out upon the earth. He was young, he is old, he is never young again. This is the lament
over him, poured forth in verse and in prose, by Christians and by heathen. The greatest
work of God's hands under the sun, he, in all the manifestations of his complex being, is
born only to die.
His bodily frame first begins to feel the power of this constraining law, though it is
the last to succumb to it. We look at the bloom of youth with interest, yet with pity; and
the more graceful and sweet it is, with pity so much the more; for, whatever be its
excellence and its glory, soon it begins to be deformed and dishonoured by the very force
of its living on. It grows into exhaustion and collapses, till at length it crumbles into
that dust out of which it was originally taken.
So is it, too, with our moral being, a far higher and diviner portion of our natural
constitution; it begins with life, it ends with what is worse than the mere loss of life,
with a living death. How beautiful is the human heart, when it puts forth its first
leaves, and opens and rejoices in its spring-tide. Fair as may be the bodily form, fairer
far, in its green foliage and bright blossoms, its natural virtue. It blooms in the young,
like some rich flower, so delicate, so fragrant, and so dazzling. Generosity and lightness
of heart and amiableness, the confiding spirit, the gentle temper, the elastic
cheerfulness, the open hand, the pure affection, the noble aspiration, the heroic resolve,
the romantic pursuit, the love in which self has no part,--are not these beautiful? and
are they not dressed up and set forth for admiration in their best shapes, in tales and in
poems? and ah! what a prospect of good is there! who could believe that it is to fade! and
yet, as night follows upon day, as decrepitude follows upon health, so surely are failure,
and overthrow, and annihilation, the issue of this natural virtue, if time only be allowed
to it to run its course. There are those who are cut off in the first opening of this
excellence, and then, if we may trust their epitaphs, they have lived like angels; but
wait a while, let them live on, let the course of life proceed, let the bright soul go
through the fire and water of the world's temptations and seductions and corruptions and
transformations; and, alas for the insufficiency of nature! alas for its powerlessness to
persevere, its waywardness in disappointing its own promise! Wait until youth has become
age; and not more different is the miniature which we have of him when a boy, when every
feature spoke of hope, put side by side of the large portrait painted to his honour, when
he is old, when his limbs are shrunk, his eye dim, his brow furrowed, and his hair grey,
than differs the moral grace of that boyhood from the forbidding and repulsive aspect of
his soul, now that he has lived to the age of man. For moroseness, and misanthropy, and
selfishness, is the ordinary winter of that spring.
Such is man in his own nature, and such, too, is he in his works. The noblest efforts
of his genius, the conquests he has made, the doctrines he has originated, the nations he
has civilized, the state he has created, they outlive himself, they outlive him by many
centuries, but they tend to an end, and that end is dissolution. Powers of the world,
sovereignties, dynasties, sooner or late come to nought; they have their fatal hour. The
Roman conqueror shed tears over Carthage, for in the destruction of the rival city he
discerned too truly an augury of the fall of Rome; and at length, with the weight and the
responsibilities, the crimes and the glories, of centuries upon centuries, the Imperial
City fell.
Thus man and all his works are mortal; they die, and they have no power of renovation.
But what is it, my Fathers, my Brothers, what is it that has happened in England just
at this time? Something strange is passing over this land, by the very surprise, by the
very commotion, which it excites. Were we not near enough the scene of action to be able
to say what is going on,--were we the inhabitants of some sister planet possessed of a
more perfect mechanism than this earth has discovered for surveying the transaction of
another globe,--and did we turn our eyes thence towards England just at this season, we
should be arrested by a political phenomenon as wonderful as any which the astronomer
notes down from his physical field of view. It would be the occurrence of a national
commotion, almost without parallel, more violent than has happened here for centuries,--at
least in the judgments and intentions of men, if not in act and deed. We should note it
down, that soon after St. Michael's day, 1850, a storm arose in the moral world, so
furious as to demand some great explanation, and to rouse in us an intense desire to gain
it. We should observe it increasing from day to day, and spreading from place to place,
without remission, almost without lull, up to this very hour, when perhaps it threatens
worse still, or at least gives no sure prospect of alleviation. Every party in the body
politic undergoes its influence,--from the Queen upon her throne, down to the little ones
in the infant or day school. The ten thousands of the constituency, the sum-total of
Protestant sects, the aggregate of religious societies and associations, the great body of
established clergy in town and country, the bar, even the medical profession, nay, even
literary and scientific circles, every class, every interest, every fireside, gives tokens
of this ubiquitous storm This would be our report of it, seeing it from the distance, and
we should speculate on the cause. What is it all about? against what is it directed? what
wonder has happened upon earth? what prodigious, what preternatural event is adequate to
the burden of so vast an effect?
We should judge rightly in our curiosity about a phenomenon like this; it must be a
portentous event, and it is. It is an innovation, a miracle, I may say, in the course of
human events. The physical world revolves year by year, and begins again; but the
political order of things does not renew itself, does not return; it continues, but it
proceeds; there is no retrogression. This is so well understood by men of the day, that
with them progress is idolized as another name for good. The past never returns--it is
never good;--if we are to escape existing ills, it must be by going forward. The past is
out of date; the past is dead. As well may the dead live to us, as well may the dead
profit us, as the past return. This, then, is the cause of this national transport,
this national cry, which encompasses us. The past has returned, the dead lives.
Thrones are overturned, and are never restored; States live and die, and then are matter
only for history. Babylon was great, and Tyre, and Egypt, and Nineve, and shall never be
great again. The English Church was, and the English Church was not, and the English
Church is once again. This the portent, worthy of a cry. It is the coming of a Second
Spring; it is a restoration in the moral world, such as that which yearly takes place in
the physical.
Three centuries ago, and the Catholic Church, that great creation of God's power, stood
in this land in pride of place. It had the honours of near a thousand years upon it; it
was enthroned in some twenty sees up and down the broad country; it was based in the will
of a faithful people; it energized through ten thousand instruments of power and
influence; and it was ennobled by a host of Saints and Martyrs. The churches, one by one,
recounted and rejoiced in the line of glorified intercessors, who were the respective
objects of their grateful homage. Canterbury alone numbered perhaps some sixteen, from St.
Augustine to St. Dunstan and St. Elphege, from St. Anselm and St. Thomas down to St.
Edmund. York had its St. Paulinus, St. John, St. Wilfrid, and St. William; London, its St.
Erconwald; Durham, its St. Cuthbert; Winton, its St. Swithun. Then there were St. Aidan of
Lindisfarne, and St. Hugh of Lincoln, and St. Chad of Lichfield, and St. Thomas of
Hereford, and St. Oswald and St. Wulstan of Worcester, and St. Osmund of Salisbury, and
St. Birinus of Dorchester, and St. Richard of Chichester. And then, too its religious
orders, its monastic establishments, its universities, its wide relations all over Europe,
its high prerogatives in the temporal state, its wealth, its dependencies, its popular
honours,--where was there in the whole of Christendom a more glorious hierarchy? Mixed up
with the civil institutions, with king and nobles, with the people, found in every village
an in every town,--it seemed destined to stand, so long as England stood, and to outlast,
it might be, England's greatness.
But it was the high decree of heaven, that the majesty of that presence should be
blotted out. It is a long story, my Fathers and Brothers--you know it well. I need not go
through it. The vivifying principle of truth, the shadow of St. Peter, the grace of the
Redeemer, left it. That old Church in its day became a corpse (a marvellous, an awful
change!); and then it did but corrupt the air which once it refreshed, and cumber the
ground which once it beautified. So all seemed to be lost; and there was a struggle for a
time, and then its priests were cast out or martyred. There were sacrileges innumerable.
Its temples were profaned or destroyed; its revenues seized by covetous nobles, or
squandered upon the ministers of a new faith. The presence of Catholicism was at length
simply removed,--its grace disowned,--its power despised,--its name, except as a matter of
history, at length almost unknown. It took a long time to do this thoroughly; much time,
much thought, much labour, much expense; but at last it was done. Oh, that miserable day,
centuries before we were born! What a martyrdom to live in it and see the fair form of
Truth, moral and material, hacked piecemeal, and every limb and organ carried off, and
burned in the fire, or cast into the deep! But at last the work was done. Truth was
disposed of, and shovelled away, and there was a calm, a silence, a sort of peace;--and
such was about the state of things when we were born into this weary world.
My Fathers and Brothers, you have seen it on one side, and some of us on
another; but one and all of us can bear witness to the fact of the utter contempt into
which Catholicism had fallen by the time that we were born. You, alas, know it far better
than I can know it; but it may not be out of place, if by one or two tokens, as by the
strokes of a pencil, I bear witness to you from without, of what you can witness so much
more truly from within. No longer, the Catholic Church in the country; nay, no longer I
may say a Catholic community;--but a few adherents of the Old Religion, moving silently
and sorrowfully about, as memorials of what had been. "The Roman
Catholics;"--not a sect, not even an interest, as men conceived of it,--not a body,
however small, representative of the Great Communion abroad,--but a mere handful of
individuals, who might be counted, like the pebbles and detritus of the great
deluge, and who, forsooth, merely happened to retain a creed which, in its day indeed, was
the profession of a Church. Here a set of poor Irishmen, coming and going at harvest time,
or a colony of them lodged in a miserable quarter of the vast metropolis. There, perhaps
an elderly person, seen walking in the streets, grave and solitary, and strange, though
noble in bearing, and said to be of good family, and a "Roman Catholic." An
old-fashioned house of gloomy appearance, closed in with high walls, with an iron gate,
and yews, and the report attaching to it that "Roman Catholics" lived there; but
who they were, or what they did, or what was meant by calling them Roman Catholics, no one
could tell;--though it had an unpleasant sound, and told of form and superstition. And
then, perhaps, as we went to and fro, looking with a boy's curious eyes through the great
city, we might come to-day upon some Moravian chapel, or Quaker's meeting-house, and
to-morrow on a chapel of the "Roman Catholics:" but nothing was to be gathered
from it, except that there were lights burning there, and some boys in white, swinging
censers; and what it all meant could only be learned from books, from Protestant Histories
and Sermons; and they did not report well of "the Roman Catholics," but, on the
contrary, deposed that they had once had power and had abused it. And then, again, we
might, on one occasion, hear it pointedly put out by some literary man, as the result of
his careful investigation, and as a recondite point of information, which few knew, that
there was this difference between the Roman Catholics of England and the Roman Catholics
of Ireland, that the latter had bishops, and the former were governed by four officials,
called Vicars-Apostolic.
Such was about the sort of knowledge possessed of Christianity by the heathen of old
time, who persecuted its adherents from the face of the earth, and then called them a gens
lucifuga, a people who shunned the light of day. Such were Catholics in England, found in
corners, and alleys, and cellars, and the housetops, or in the recesses of the country;
cut off from the populous world around them, and dimly seen, as if through a mist or in
twilight, as ghosts flitting to and fro, by the high Protestants, the lords of the earth.
At length so feeble did they become, so utterly contemptible, that contempt gave birth to
pity; and the more generous of their tyrants actually began to wish to bestow on them some
favour, under the notion that their opinions were simply too absurd ever to spread again,
and that they themselves, were they but raised in civil importance, would soon unlearn and
be ashamed of them. And thus, out of mere kindness to us, they began to vilify our
doctrines to the Protestant world, that so our very idiotcy or our secret unbelief might
be our plea for mercy.
A great change, an awful contrast, between the time-honoured church of
St. Augustine and St. Thomas, and the poor remnant of their children in the beginning of
the nineteenth century! It was a miracle, I might say, to have pulled down that lordly
power; but there was a greater and a truer one in store. No one could have prophesied its
fall, but still less would any one have ventured to prophesy its rise again. The fall was
wonderful; still after all it was in the order of nature;--all things come to nought: its
rise again would be a different sort of wonder, for it is in the order of grace,--and who
can hope for miracles, and such a miracle as this! Has the whole course of history a like
to show? I must speak cautiously and according to my knowledge, but I recollect no
parallel to it. Augustine, indeed, came to the same island to which the early missionaries
had come already; but they came to Britons, and he to Saxons. The Arian Goths and
Lombards, too, cast off their heresy in St. Augustine's age, and joined the Church; but
they had never fallen away from her. The inspired word seems to imply the almost
impossibility of such a grace as the renovation of those who have crucified to themselves
again, and trodden underfoot, the Son of God. Who then could have dared to hope that, out
of so sacrilegious a nation as this is, a people would have been formed again unto their
Saviour? What signs did it show that it was to be singled out from among the nations? Had
it been prophesied some fifty years ago, would not the very notion have seemed
preposterous and wild?
My Fathers, there was one of your own order, then in the maturity of his powers and his
reputation. His name is the property of this diocese; yet is too great, too venerable, too
dear to all Catholics, to be confined to any part of England, when it is rather a
household word in the mouths of all of us. What would have been the feelings of that
venerable man, the champion of God's ark in an evil time, could he have lived to see this
day? It is almost presumptuous for one who knew him not, to draw pictures about him, and
his thoughts, and his friends, some of whom are even here present; yet am I wrong in
fancying that a day such as this, in which we stand, would have seemed to him a dream, or,
if he prophesied of it, to his hearers nothing but a mockery? Say that one time, rapt in
spirit, he had reached forward to the future, and that his mortal eye had wandered from
that lowly chapel in the valley which had been for centuries in the possession of
Catholics, to the neighbouring height, then waste and solitary. And let him say to those
about him: "I see a bleak mount, looking upon an open country, over against that huge
town, to whose inhabitants Catholicism is of so little account. I see the ground marked
out, and an ample enclosure made; and plantations are rising there, clothing and circling
in the space.
"And there on that high spot, far from the haunts of men, yet in the very centre
of the island, a large edifice, or rather pile of edifices, appears, with many fronts and
courts, and long cloisters and corridors, and story upon story. And there it rises, under
the invocation of the same strength and consolation in the Valley. I look more attentively
at that building, and I see it is fashioned upon that ancient style of art which brings
back the past, which had seemed to be perishing from off the face of the earth, or to be
preserved only as a curiosity, or to be imitated only as a fancy. I listen, and I hear the
sound of voices, grave and musical, renewing the old chant, with which Augustine greeted
Ethelbert in the free air upon the Kentish strand. It comes from a long procession, and it
winds along the cloisters. Priests and Religious, theologians from the schools, and canons
from the Cathedral, walk in due precedence. And then there comes a vision of well nigh
twelve mitred heads; and last I see a Prince of the Church, in the royal dye of empire and
of martyrdom, a pledge to us from Rome of Rome's unwearied love, a token that that goodly
company is firm in Apostolic faith and hope. And the shadow of the Saints is there;--St.
Benedict is there, speaking to us by the voice of bishop and of priest, and counting over
the long ages through which he has prayed, and studied, and laboured; there, too, is St.
Dominic's white wool, which no blemish can impair, no stain can dim:--and if St. Bernard
be not there, it is only that his absence may make him be remembered more. And the
princely patriarch, St. Ignatius, too, the St. George of the modern world, with his
chivalrous lance run through his writhing foe, he, too, sheds his blessing upon that
train. And others, also, his equals or his juniors in history, whose pictures are above
our altars, or soon shall be, the surest proof that the Lord's arm has not waxen short,
nor His mercy failed,--they, too, are looking down from their thrones on high upon the
throng. And so that high company moves on into the holy place; and there, with august rite
and awful sacrifice, inaugurates the great act which brings it thither." What is that
act? it is the first synod of a new Hierarchy; it is the resurrection of the Church.
O my Fathers, my brothers, had that revered Bishop spoken then, who that had heard him
but would have said that he spoke what could not be? What! those few scattered
worshippers, the Roman Catholics, to form a Church! Shall the past be rolled back? Shall
the grave open? Shall the Saxons live again to God? Shall the shepherds, watching their
poor flocks by night, be visited by a multitude of the heavenly army, and hear how their
Lord has been new-born in their own city? Yes; for grace can, where nature cannot. The
world grows old, but the Church is ever young. She can, in any time, at her Lord's will,
"inherit the Gentiles, and inhabit the desolate cities." "Arise, Jerusalem,
for thy light is come, and the glory of the Lord is risen upon thee. Behold, darkness
shall cover the earth, and a mist the people; but the Lord shall arise upon thee, and His
glory shall be seen upon thee. Lift up thine eyes round about, and see; all these are
gathered together, they come to thee; thy sons shall come from afar, and thy daughters
shall rise up at thy side." "Arise, make haste, my love, my dove, my beautiful
one, and come. For the winter is now past, and the rain is over and gone. The flowers have
appeared in our land.... the fig-tree hath put forth her green figs; the vines in flower
yield their sweet smell. Arise, my love, my beautiful one, and come." It is the time
for thy Visitation. Arise, Mary, and go forth in thy strength into that north country,
which once was thine own, and take possession of a land which knows thee not. Arise,
Mother of God, and with thy thrilling voice, speak to those who labour with child, and are
in pain, till the babe of grace leaps within them. Shine on us, dear Lady, with thy bright
countenance, like the sun in his strength, O stella matutina, O harbinger of peace,
till our year is one perpetual May. From thy sweet eyes, from thy pure smile, from thy
majestic brow, let ten thousand influences rain down, not to confound or overwhelm, but to
persuade, to win over thine enemies. O Mary, my hope, O Mother undefiled, fulfil to us the
promise of this Spring. A second temple rises on the ruins of the old. Canterbury has gone
its way, and York is gone, and Durham is gone, and Winchester is gone. It was sore to part
with them. We clung to the vision of past greatness, and would not believe it could come
to nought; but the Church in England has died, and the Church lives again. Westminster and
Nottingham, Beverley and Hexham, Northampton and Shrewsbury, if the world lasts, shall be
names as musical to the ear, as stirring to the heart, as the glories we have lost; and
Saints shall rise out of them if God so will, and Doctors once again shall give the law to
Israel, and Preachers call to penance and to justice, as at the beginning.
Yes, my Fathers and Brothers, and if it be God's blessed will, not Saints alone, not
Doctors only, not Preachers only, shall be ours--but Martyrs, too, shall re-consecrate the
soil to God. We know not what is before us, ere we win our own; we are engaged in a great,
a joyful work, but in proportion to God's grace is the fury of His enemies. They have
welcomed us as the lion greets his prey. Perhaps they may be familiarized in time with our
appearance, but perhaps they may be irritated the more. To set up the Church again in
England is too great an act to be done in a corner. We have had reason to expect that such
a boon would not be given to us without a cross. It is not God's way that great blessings
should descend without the sacrifice first of great sufferings. If the truth is to be
spread to any wide extent among this people, how can we dream, how can we hope, that trial
and trouble shall not accompany its going forth? And we have already, if it may be said
without presumption, to commence our work withal, a large store of merits. We have no
slight outfit for our opening warfare. Can we religiously suppose that the blood of our
martyrs, three centuries ago and since, shall never receive its recompense? Those priests,
secular and regular, did they suffer for no end? or rather, for an end which is not yet
accomplished? The long imprisonment, the fetid dungeon, the weary suspense, the tyrannous
trial, the barbarous sentence, the savage execution, the rack, the gibbet, the knife, the
cauldron, the numberless tortures of those holy victims, O my God, are they to have no
reward? Are Thy martyrs to cry from under Thine altar for their loving vengeance on this
guilty people, and to cry in vain? Shall they lose life, and not gain a better life for
the children of those who persecuted them? Is this Thy way, O my God, righteous and true?
Is it according to Thy promise, O King of saints, if I may dare talk to Thee of justice?
Did not Thou Thyself pray for Thine enemies upon the cross, and convert them? Did not Thy
first Martyr win Thy great Apostle, then a persecutor, by his loving prayer? And in that
day of trial and desolation for England, when hearts were pierced through and through with
Mary's woe, at the crucifixion of Thy body mystical, was not every tear that flowed, and
every drop of blood that was shed, the seeds of a future harvest, when they who sowed in
sorrow were to reap in joy?
And as that suffering of the Martyrs is not yet recompensed, so, perchance, it is not
yet exhausted. Something for what we know, remains to be undergone, to complete the
necessary sacrifice. May God forbid it, for this poor nation's sake! But still could we be
surprised, my Fathers and my Brothers, if the winter even now should not yet be quite
over? Have we any right to take it strange, if, in this English land, the spring-time of
the Church should turn out to be an English spring, an uncertain, anxious time of hope and
fear, of joy and suffering,--of bright promise and budding hopes, yet withal, of keen
blasts, and cold showers, and sudden storms?
One thing alone I know--that according to our need, so will be our strength. One thing
I am sure of, that the more the enemy rages against us, so much the more will the Saints
in Heaven plead for us; the more fearful are our trials from the world, the more present
to us will be our Mother Mary, and our good Patrons, and Angel Guardians; the more
malicious are the devices of men against us, the louder cry of supplication will ascend
from the bosom of the whole Church to God for us. We shall not be left orphans; we shall
have within us the strength of the Paraclete, promised to the Church and to every member
of it. My Fathers, my Brothers in the priesthood, I speak from my heart when I declare my
conviction, that there is no one among you here present but, if God so willed, would
readily become a martyr for His sake. I do not say you would wish it; I do not say that
the natural will would not pray that that chalice might pass away; I do not speak of what
you can do by any strength of yours;--but in the strength of God, in the grace of the
Spirit, in the armour of justice, by the consolations and peace of the Church, by the
blessing of the Apostles Peter and Paul, and in the name of Christ, you would do what
nature cannot do. By the intercession of the Saints on high, by the penances and good
works and the prayers of the people of God on earth, you would be forcibly borne up as
upon the waves of the mighty deep, and carried on out of yourselves by the fulness of
grace, whether nature wished it or no. I do not mean violently, or with unseemly struggle,
but calmly, gracefully, sweetly, joyously, you would mount up and ride forth to the
battle, as on the rush of Angel's wings, as your fathers did before you, and gained the
prize. You, who day by day offer up the Immaculate Lamb of God, you who hold in your hands
the Incarnate Word under the visible tokens which He has ordained, you who again and again
drain the chalice of the Great Victim; who is to make you fear? what is to startle you?
what to seduce you? who is to sop you, whether you are to suffer or to do, whether to lay
the foundations of the Church in tears, or to put the crown upon the work in jubilation?
My Fathers, my Brothers, one word more. It may seem as if I were going out of my way in
thus addressing you; but I have some sort of plea to urge in extenuation. When the English
College at Rome was set up by the solicitude of a great Pontiff in the beginning of
England's sorrows, and missionaries were trained there for confessorship and martyrdom
here, who was it that saluted the fair Saxon youths as they passed by him in the streets
of the great City, with the salutation, "Salvete flores martyrum"? And when the
time came for each in turn to leave that peaceful home, and to go forth to the conflict,
to whom did they betake themselves before leaving Rome, to receive a blessing which might
nerve them for their work? They went for a Saint's blessing; they went to a calm old man,
who had never seen blood, except in penance; who had longed indeed to die for Christ, what
time the great St. Francis opened the way to the far East, but who had been fixed as if a
sentinel in the holy city, and walked up and down for fifty years on one beat, while his
brethren were in the battle. Oh! the fire of that heart, too great for its frail tenement,
which tormented him to be kept at home when the Church was at war! and therefore came
those bright-haired strangers to him, ere they set out for the scene of their passion,
that the full zeal and love pent up in that burning breast might find a vent, and flow
over, from him who was kept at home, upon those who were to face the foe. Therefore one by
one, each in his turn, those youthful soldiers came to the old man; and one by one they
persevered and gained the crown and the palm,--all but one, who had not gone, and would
not go, for the salutary blessing.
My Fathers, my Brothers, that old man was my own St. Philip. Bear with me for his sake.
If I have spoken too seriously, his sweet smile shall temper it. As he was with you three
centuries ago in Rome when our Temple fell, so now surely when it is rising, it is a
pleasant token that he should have even set out on his travels to you; and that, as if
remembering how he interceded for you at home, and recognizing the relations he then
formed with you, he should now be wishing to have a name among you, and to be loved by
you, and perchance to do you a service, here in your own land.
Source:
This text of The Second Spring is that of a 20-page booklet (4 3/4" by 7
1/4") bound with string, without date or publisher, given to me by George P.
Landow, "Reprinted by permission from Cardinal Newman's Sermons Preached on
Various Occasions (Longmans)". From Lane's World: CatholicPage
This text is part of the Internet
Modern History Sourcebook. The Sourcebook is a collection of public domain and
copy-permitted texts for introductory level classes in modern European and World history.
