The Biglietto Speech | Saint John Henry Newman Contra Liberalism In Religion

Dear Readers, in the wake of the much desired announcement of Saint John Henry being declared a Doctor of the Church, the 38th Doctor, that is, it is important to hear the saintly Newman in his own words.

Various voices are already attempting to claim Newman as their own, to further a liberal agenda, or to condemn Newman as the progenitor of what is, to some minds, the accursed Second Vatican Council, as if his great mind's contribution of the development of doctrine is grounds for dismissing a council that many (most?...) have yet to properly digest and distinguish from the "media council" criticized by Pope Benedict XVI. This ongoing debate underscores the complexity of Newman's theological contributions and the ways in which they intersect with contemporary issues in the Church. As scholars continue to explore his works, it becomes increasingly clear that his insights might offer a path to reconcile differing viewpoints within the Church. This blogger, along with many others, is confident that Newman represents a way forward that transcends the false dichotomies of a political left versus right thinking that has ensnared so many otherwise brilliant minds in the Church.

Let us review what has come to be known as the Biglietto Speech.

Background

The Biglietto Speech is a short address given by John Henry Newman in 1879, upon receiving the biglietto (a formal note) announcing his elevation to the College of Cardinals. It's notable for Newman's strong condemnation of liberalism in religion, a topic he had long opposed.

Newman's Circumstances

Newman was surprised by the appointment, as he believed his work was largely complete. The appointment was also seen as a way to address lingering suspicions about his orthodoxy, especially from the Ultramontane party in England.

The Speech's Significance

The Biglietto Speech was not just a thank you; it was a platform for Newman to address the issue of liberalism in religion. He used the occasion to reiterate his opposition to the view that all religions are equally valid or that religious truth is merely a matter of personal sentiment. 

Key Themes

Newman's speech highlighted his belief in objective religious truth and the dangers of religious liberalism, which he saw as undermining the foundations of faith and potentially leading to social and moral decay, according to the Australian Broadcasting Corporation. He emphasized the importance of dogma and the need for a clear understanding of religious truth. 

Context of the Time

The speech was delivered during a period of significant social and religious change, including the rise of secularism and the liberalization of some Protestant denominations. Newman's words resonated with those who feared the loss of traditional religious values. 

Complementary Resources

• https://www.thecatholicthing.org/2010/05/12/newmans-qbiglietto-speechq/
• https://ia801906.us.archive.org/6/items/a678989800newmuoft/a678989800newmuoft.pdf
• https://www.newmanreader.org/works/addresses/file2.html
• https://www.youtube.com/watch?v=f39G9Vxryms Fr. Kiely
• https://www.youtube.com/watch?v=uzIi1kf2vZA Brian Holdsworth

And now, on to the Biglietto Speech itself.

Cardinal John Henry Newman

Vi ringrazio, Monsignore, per la participazione che m'avete fatto dell'alto onore che il Santo Padre si degnato conferire sulla mia umile persona... . [I thank you, Monsignor, for informing me of the high honour the Holy Father has deigned to confer upon my humble person.]

And, if I ask your permission to continue my address to you, not in your musical language, but in my own dear mother tongue, it is because in the latter I can better express my feelings on this most gracious announcement which you have brought to me than if I attempted what is above me.

First of all then, I am led to speak of the wonder and profound gratitude which came upon me, and which is upon me still, at the condescension and love towards me of the Holy Father in singling me out for so immense an honour. It was a great surprise. Such an elevation had never come into my thoughts, and seemed to be out of keeping with all my antecedents. I had passed through many trials, but they were over; and now the end of all things had almost come to me, and I was at peace. And was it possible that after all I had lived through so many years for this?

Nor is it easy to see how I could have borne so great a shock, had not the Holy Father resolved on a second act of condescension towards me, which tempered it, and was to all who heard of it a touching evidence of his kindly and generous nature. He felt for me, and he told me the reasons why he raised me to this high position. Besides other words of encouragement, he said his act was a recognition of my zeal and good service for so many years in the Catholic cause; moreover, he judged it would give pleasure to English Catholics, and even to Protestant England, if I received some mark of his favour. After such gracious words from His Holiness, I should have been insensible and heartless if I had had scruples any longer.

This is what he had the kindness to say to me, and what could I want more?

In a long course of years I have made many mistakes. I have nothing of that high perfection which belongs to the writings of Saints, viz., that error cannot be found in them; but what I trust that I may claim all through what I have written, is this — an honest intention, an absence of private ends, a temper of obedience, a willingness to be corrected, a dread of error, a desire to serve Holy Church, and, through Divine mercy, a fair measure of success.

And, I rejoice to say, to one great mischief I have from the first opposed myself. For thirty, forty, fifty years I have resisted to the best of my powers the spirit of liberalism in religion. Never did Holy Church need champions against it more sorely than now, when, alas! it is an error overspreading, as a snare, the whole earth; and on this great occasion, when it is natural for one who is in my place to look out upon the world, and upon Holy Church as it is, and upon her future, it will not, I hope, be considered out of place, if I renew the protest against it which I have made so often.

Liberalism in religion is the doctrine that there is no positive truth in religion, but that one creed is as good as another, and this is the teaching which is gaining substance and force daily. It is inconsistent with any recognition of any religion, as true. It teaches that all are to be tolerated, for all are matters of opinion. Revealed religion is not a truth, but a sentiment and a taste; not an objective fact, not miraculous; and it is the right of each individual to make it say just what strikes his fancy. Devotion is not necessarily founded on faith. Men may go to Protestant Churches and to Catholic, may get good from both and belong to neither. They may fraternize together in spiritual thoughts and feelings, without having any views at all of doctrine in common, or seeing the need of them. Since, then, religion is so personal a peculiarity and so private a possession, we must of necessity ignore it in the intercourse of man with man. If a man puts on a new religion every morning, what is that to you? It is as impertinent to think about a man's religion as about his sources of income or his management of his family. Religion is in no sense the bond of society.

Hitherto the civil Power has been Christian. Even in countries separated from the Church, as in my own, the dictum was in force, when I was young, that: "Christianity was the law of the land". Now, everywhere that goodly framework of society, which is the creation of Christianity, is throwing off Christianity. The dictum to which I have referred, with a hundred others which followed upon it, is gone, or is going everywhere; and, by the end of the century, unless the Almighty interferes, it will be forgotten. Hitherto, it has been considered that religion alone, with its supernatural sanctions, was strong enough to secure submission of the masses of our population to law and order; now the Philosophers and Politicians are bent on satisfying this problem without the aid of Christianity. Instead of the Church's authority and teaching, they would substitute first of all a universal and a thoroughly secular education, calculated to bring home to every individual that to be orderly, industrious, and sober, is his personal interest. Then, for great working principles to take the place of religion, for the use of the masses thus carefully educated, it provides — the broad fundamental ethical truths, of justice, benevolence, veracity, and the like; proved experience; and those natural laws which exist and act spontaneously in society, and in social matters, whether physical or psychological; for instance, in government, trade, finance, sanitary experiments, and the intercourse of nations. As to Religion, it is a private luxury, which a man may have if he will; but which of course he must pay for, and which he must not obtrude upon others, or indulge in to their annoyance.

The general character of this great apostasia is one and the same everywhere; but in detail, and in character, it varies in different countries.

For myself, I would rather speak of it in my own country, which I know.

There, I think it threatens to have a formidable success; though it is not easy to see what will be its ultimate issue. At first sight it might be thought that Englishmen are too religious for a movement which, on the Continent, seems to be founded on infidelity; but the misfortune with us is, that, though it ends in infidelity as in other places, it does not necessarily arise out of infidelity. It must be recollected that the religious sects, which sprang up in England three centuries ago, and which are so powerful now, have ever been fiercely opposed to the Union of Church and State, and would advocate the un-Christianizing of the monarchy and all that belongs to it, under the notion that such a catastrophe would make Christianity much more pure and much more powerful. Next the liberal principle is forced on us from the necessity of the case. Consider what follows from the very fact of these many sects. They constitute the religion, it is supposed, of half the population; and, recollect, our mode of government is popular. Every dozen men taken at random whom you meet in the streets has a share in political power — when you inquire into their forms of belief, perhaps they represent one or other of as many as seven religions; how can they possibly act together in municipal or in national matters, if each insists on the recognition of his own religious denomination? All action would be at a deadlock unless the subject of religion was ignored. We cannot help ourselves. And, thirdly, it must be borne in mind, that there is much in the liberalistic theory which is good and true; for example, not to say more, the precepts of justice, truthfulness, sobriety, self-command, benevolence, which, as I have already noted, are among its avowed principles, and the natural laws of society. It is not till we find that this array of principles is intended to supersede, to block out, religion, that we pronounce it to be evil. There never was a device of the Enemy so cleverly framed and with such promise of success.

And already it has answered to the expectations which have been formed of it. It is sweeping into its own ranks great numbers of able, earnest, virtuous men, elderly men of approved antecedents, young men with a career before them.

Such is the state of things in England, and it is well that it should be realized by all of us; but it must not be supposed for a moment that I am afraid of it.

I lament it deeply, because I foresee that it may be the ruin of many souls; but I have no fear at all that it really can do aught of serious harm to the Word of God, to Holy Church, to our Almighty King, the Lion of the tribe of Judah, Faithful and True, or to His Vicar on earth. Christianity has been too often in what seemed deadly peril, that we should fear for it any new, trial now. So far is certain; on the other hand, what is uncertain, and in these great contests commonly is uncertain, and what is commonly a great surprise, when it is witnessed, is the particular mode by which, in the event, Providence rescues and saves His elect inheritance. Sometimes our enemy is turned into a friend; sometimes he is despoiled of that special virulence of evil which was so threatening; sometimes he falls to pieces of himself; sometimes he does just so much as is beneficial, and then is removed.

Commonly the Church has nothing more to do than to go on in her own proper duties, in confidence and peace; to stand still and to see the salvation of God. "The meek shall inherit the land and delight themselves in abundant peace" (Ps 37:11).

L'Osservatore Romano Weekly Edition in English,14 April 2010, page 9.

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Postlude

Newman might very well be the prophetic voice through which God reorients His Church, or parts of it that are wayward to the point of being unrecognizable, to the truth of its origins and to the vitality of its openness to the Holy Spirit and authentic progress.

Newman's voice, added to the chorus of doctors speaking across the centuries, offers the Church in this time the opportunity to recover a much less politicized vision of the Second Vatican Council. Newman's wisdom is found living in the Personal Ordinariates. For example, the Ordinariates represent a realized ecumenism made possible by the theological, spiritual, and liturgical patrimony of which Newman remains an exemplar. It is often said that the gifts found in the Ordinariate represent "a treasure to be shared" with the whole Church. So saith the apostolic constitution Anglicanorum Coetibus, a founding document of the Ordinariates.

• https://catholicleader.com.au/news/australia/why-the-ordinariate-is-the-living-form-of-the-second-vatican-councils-decree-on-ecumenism/