Rome Triumphs Over Canterbury Again: John Henry Newman Made a “Saint”

Newman’s Jesuitical Subtlety and Deceit

  In 1833 Newman sought to join the Roman Catholic institution while on a visit to Rome.  “Newman’s subsequent activities while still in the Church of England were bent towards making this submission national rather than merely personal.”[8]  In other words, he devoted his energies to bringing all of England back within the fold of Rome.

  Newman and those who worked with him were very subtle, with the subtlety of the serpent himself.  They worked to insinuate Romish doctrines and practices into the “Church of England”.  He wrote many tracts in favour of various Roman Catholic doctrines, such as the “sacrifice” of the mass, purgatory, image worship and saint worship, claiming the Anglican institution did not condemn these.  With Jesuitical subtlety, he also wrote against Roman Catholicism, to throw Protestants off the scent of what was really being planned.  He even went so far as to write, “Their [i.e. Papists’] communion is infected with heresy; we are bound to flee it as a pestilence”.  Yet all the time he was working to return the “Church of England” to Rome!  And years later he admitted that these anti-Papist statements were written deliberately to throw Protestants off the scent! 

  He and his co-conspirators were secret Papists pretending to be Anglicans.  They were liars and deceivers, working for the Vatican, but doing so from within the Anglican “Church” as secret agents for the pope of Rome.

  Finally, when he felt it was opportune to do so, Newman made official what he had in fact believed for many years secretly: he converted (perverted) to Roman Catholicism in 1845, and most of the others who were part of the Oxford Movement did the same, following his lead.  As a reward for his secret services while still operating as a Popish agent within the Anglican “Church”, he was elevated to the position of a cardinal of Rome. 

  Newman has been praised by Papists and Anglo-Catholics, as well as many who should know better.  Instead of being exposed for the wolf in sheep’s clothing which he was, the subtle secret agent for Rome, he is generally “seen as a gentle man of integrity, a martyr to conscience, who made the great sacrifice of leaving his beloved Anglican Church in order to venture out through the encircling gloom to reach the haven of the Roman Catholic Church.  But Newman had no love for the Church of England and he says as much in his writings.”[9]

  Newman died in 1890.  There is good reason for believing that he was a homosexual.  He was buried with the man he openly said he loved more than anyone else in the world, a priest named Ambrose St John.  As far back as 1933, author Geoffrey Faber wrote of Newman’s “characteristically feminine nature”, and stated that Newman’s Oxford Movement was “homo-erotic.”[10]

The Jesuit Puppet-Masters Guiding the Oxford Movement and Newman

  Was the Oxford Movement, and Newman himself, under secret Jesuit control?  There can be no doubt about it, given the fanatical hatred of the Jesuit Order at all times for England and for English Protestants, their ceaseless plots to bring England back under Rome[11] and destroy English Protestantism, and given what is known of the Oxford Movement and of Newman himself.

 The greatest book ever written against the Oxford Movement was The Secret History of the Oxford Movement, by Walter Walsh, in the 19th century.  This meticulous author was convinced that the Jesuits had their fingers deep in the Oxford Movement.  The following quotation is from the book (italics added):

 “But I certainly am inclined to attach a good deal of importance to the revelations made by the late Rev. Dr. Desanctis, formerly parish priest of the Madallena, Rome, Professor of Theology, Official Theological Censor of the Inquisition, and subsequently Minister of the Reformed Italian Church at Geneva.  Desanctis was a man of high personal character, and from the offices he held while at Rome was enabled to obtain an intimate acquaintance with the inner workings of Romanism and Jesuitism.  In his work on Popery and Jesuitism in Rome in the Nineteenth Century, a translation of which was published in London, in 1852, he gives a great deal of valuable information concerning the secret and inner working of Tractarianism, which, at that period, was popularly known in England and abroad as Puseyism.  ‘My Jesuit Confessor,’ says Dr. Desanctis, ‘was Secretary to the French Father Assistant [of the Jesuit Order], and as he esteemed me much, and accounted me an affiliated member of the Society, he made many disclosures to me.’  Amongst these disclosures were the following:–

  ‘Despite all the persecution they [the Jesuits] have met with, they have not abandoned England, where there are a greater number of Jesuits than in Italy; that there are Jesuits in all classes of society; in Parliament; among the English clergy; among the Protestant laity, even in the higher stations.  I could not comprehend how a Jesuit could be a Protestant priest, or how a Protestant priest could be a Jesuit; but my Confessor silenced my scruples by telling me, omnia munda mundis, and that St. Paul became as a Jew that he might save the Jews; it was no wonder, therefore, if a Jesuit should feign himself a Protestant, for the conversion of Protestants.  But pay attention, I intreat you, to my discoveries concerning the nature of the religious movement in England termed Puseyism [Newman’s movement!].

  ‘The English clergy [i.e. those in the Anglican priesthood] were formerly too much attached to their Articles of Faith to be shaken from them.  You might have employed in vain all the machines set in motion by Bossuet and the Jansenists of France to reunite them to the Romish Church; and so the Jesuits of England tried another plan.  This was to demonstrate from history and ecclesiastical antiquity the legitimacy of the usages of the English Church, whence, through the exertions of the Jesuits concealed among its [Anglican] clergy, might arise a studious attention to Christian antiquity.  This was designed to occupy the clergy in long, laborious, and abstruse investigation, and to alienate them from their Bibles.’