“On another occasion [writes Walsh] a Roman priest was asked by Desanctis:– ‘But do you not think it would be for the greater glory of God, that all the Puseyites should become Catholics?’ The reply to this question was:–
‘No, my son, the Puseyite movement must be let alone that it may bring forth fruit. If all the Puseyites were to declare themselves Catholics, the Movement would be at an end. Protestants would be alarmed, and the whole gain of the Catholic Church would be reduced to some million of individuals and no more. From time to time it is as well that one of the Puseyite leaders should become a Catholic [i.e. openly admit to what he was secretly before, which is precisely what Newman did!], in order that, under our instructions, the Movement may be better conducted; but it would not be desirable for many of them to come over to Catholicism. Puseyism is a living testimony to the necessity of Catholicism in the midst of our enemies; it is a worm at the root which, skilfully nourished by our exertions, will waste Protestantism till it is destroyed.’”
As yet further evidence of the Jesuit control of the Oxford Movement: the man who succeeded Newman as leader of the Tractarians, William George Ward, another Anglican priest, diligently studied Roman Catholic works of theology; and his son wrote of him, “Both in ascetics and in dogmatics, the Jesuits were his favourite reading”! As author Walsh correctly states: “We need not wonder at this now, though at the time it was kept strictly secret. What an excitement it would have caused in 1840, had it been publicly known that the favourite study of one of the leaders of the Tractarians was the writings of the Jesuits! That kind of study is far more common now [when Walsh wrote his book in 1896] amongst modern Ritualists than it was fifty-six years since, and the Romeward Movement is now far more under Jesuitical influence than ever it has been hitherto. Mr. James R. Hope-Scott [Newman’s friend in the movement]… frequently visited the Jesuits at Rome, and in his now published letters shows how any feeling which he may have entertained against them gradually wore itself away. On March 27th, 1841, he wrote to his brother:– ‘The General of the Jesuits I continue to visit, and am grown very fond of him.’”
Pusey, another Tractarian leader, praised the Jesuit founder, Ignatius Loyola, in his own publications.
As for Newman himself, he believed that there were times when to lie was perfectly acceptable! “For myself,” he wrote, “I can fancy myself thinking it was allowable in extreme cases for me to lie, but never to equivocate”; and that under certain circumstances when driven into a corner, “I should have a right to say an untruth.” This reveals Newman’s Jesuitical subtlety, and indicates the hand of the diabolical Jesuits upon Newman and the Oxford Movement. Indeed, another Tractarian, Isaac Williams, wrote: “I have lately heard it stated from one of Newman’s oldest friends, Dr. Jelf, that his mind was always essentially Jesuitical.”
The Success of Newman and the Oxford Movement Evident in
Anglicanism and the UK Today
Were Newman and his co-conspirators successful? Oh, they certainly were – to a remarkable and tragic degree. Just take a look at Anglicanism today: it was never a true Christian church, was never thoroughly scriptural; but today? Today it is a total disaster, a disgrace, a blight upon England and the world. It is stuffed with terrible, heretical doctrine and utterly un-Christian practices. I have written about this in detail before. Truly, “Newman… stood the Church of England [i.e. the Anglican institution] on its head. Churchpeople [i.e. Anglicans] today quite calmly talk about the ‘altar’ in an Anglican church. Ministers are referred to as ‘Father’ and masses and confessions are blatantly proclaimed in the churches of an allegedly Reformed communion. Newman’s hymn, Lead, Kindly Light, a poem of apostasy, is found in many Evangelical hymnbooks alongside his hymn Praise to the Holiest in the height, which is from his Dream of Gerontius, which is a poem about Purgatory.”
Yes, Roman Catholic doctrines and practices are rife, now, throughout Anglicanism. And that is just a part of the spiritual confusion and heresy of this false-named Christian church!
We can see the evidence for the tremendous success of the Oxford Movement everywhere: in the doctrinal confusion prevalent within Anglicanism, with its ordination of homosexuals and women, the denial of fundamental Christian doctrines by so many of its leaders, etc.; in the many Popish teachings and practices so totally accepted within Anglicanism; in the massive shedding of membership occurring within Anglicanism; in the acceptance, by so many Anglicans, of the pope of Rome’s offer for a “home” for Anglicans who move over to Rome; and in many other ways.
The following summary of Newman’s evil legacy, written by Maurice G. Bowler, is absolutely correct: “Newman’s legacy in our day is a nightmare reversal of values in the understanding of religious history. Roman Catholicism, the most bigoted and cruel regime of corruption and terror that the world has ever seen, is presented as the champion of tolerance and righteousness. The Protestant cause, which, under God, brought Europe and especially this country [England] out of a thousand years of darkness into light, which set it free to worship and serve God in the light of a newly-opened Bible, is vilified as narrow and outdated, a hindrance to progress and freedom.”
And the Romanizing change within the UK can also be seen, not just within the Anglican institution but on the population of the UK at large. Even an English secular historian like David Starkey saw it, and wrote about it in the London Sunday Times.” How true his statements:
“During the 20th century the ritual and ceremonial aspect of the faith flourished: the church [i.e. Anglicanism] evolved into a national fest of English respectability, church on Sundays, prayers during assembly. The courtly display at the coronation of Elizabeth II was the defining moment of this English kind of Shinto.