"Truth, for its own sake, had never been a virtue with the Roman clergy. Father Newman informs us that it need not, and on the whole ought not to be; that cunning is the weapon which heaven has given to the Saints wherewith to withstand the brute male force of the wicked world which marries and is given in marriage. Whether his notion be doctrinally correct or not, it is at least historically so."
These assertions, going far beyond the popular prejudice entertained against me, had no foundation whatever in fact. I never had said, I never had dreamed of saying, that truth for its own sake need not, and on the whole ought not to be, a virtue with the Roman Clergy; or that cunning is the weapon which heaven has given to the Saints wherewith to withstand the wicked world. To what work of mine then could the writer be referring? In a correspondence which ensued upon the subject between him and myself, he rested his charge against me on a Sermon of mine, preached, before I was a Catholic, in the pulpit of my Church at Oxford; and he gave me to understand, that, after having done as much as this, he was not bound, over and above such a general reference to my Sermon, to specify the passages of it, in which the doctrine, which he imputed to me, was contained. On my part I considered this not enough; and I demanded of him to bring out his proof of his accusation in form and in detail, or to confess he was unable to do so. But he persevered in his refusal to cite any distinct passages from any writing of mine; and, though he consented to withdraw his charge, he would not do so on the issue of its truth or falsehood, but simply on the ground that I assured him that I had had no intention of incurring it. This did not satisfy my sense of justice. Formally to charge me with committing a fault is one thing; to allow that I did not intend to commit it, is another; it is no satisfaction to me, if a man accuses me of this offence, for him to profess that he does not accuse me of that; but he thought differently. Not being able then to gain redress in the quarter, where I had a right to ask it, I appealed to the public. I published the correspondence in the shape of a Pamphlet, with some remarks of my own at the end, on the course which that correspondence had taken.
This Pamphlet, which appeared in the first weeks of February, received a reply from my accuser towards the end of March, in another Pamphlet of 48 pages, entitled, "What then does Dr. Newman mean?" in which he professed to do that which I had called upon him to do; that is, he brought together a number of extracts from various works of mine, Catholic and Anglican, with the object of showing that, if I was to be acquitted of the crime of teaching and practising deceit and dishonesty, according to his first supposition, it was at the price of my being considered no longer responsible for my actions; for, as he expressed it, "I had a human reason once, no doubt, but I had gambled it away," and I had "worked my mind into that morbid state, in which nonsense was the only food for which it hungered;" and that it could not be called "a hasty or farfetched or unfounded mistake, when he concluded that I did not care for truth for its own sake, or teach my disciples to regard it as a virtue;" and, though "too many prefer the charge of insincerity to that of insipience, Dr. Newman seemed not to be of that number."
He ended his Pamphlet by returning to his original imputation against me, which he had professed to abandon. Alluding by anticipation to my probable answer to what he was then publishing, he professed his heartfelt embarrassment how he was to believe any thing I might say in my exculpation, in the plain and literal sense of the words. "I am henceforth," he said, "in doubt and fear, as much as an honest man can be, concerning every word Dr. Newman may write. How can I tell, that I shall not be the dupe of some cunning equivocation, of one of the three kinds laid down as permissible by the blessed St. Alfonso da Liguori and his pupils, even when confirmed with an oath, because 'then we do not deceive our neighbour, but allow him to deceive himself?' ... How can I tell, that I may not in this Pamphlet have made an accusation, of the truth of which Dr. Newman is perfectly conscious; but that, as I, a heretic Protestant, have no business to make it, he has a full right to deny it?"
Even if I could have found it consistent with my duty to my own reputation to leave such an elaborate impeachment of my moral nature unanswered, my duty to my Brethren in the Catholic Priesthood, would have forbidden such a course. They were involved in the charges which this writer, all along, from the original passage in the Magazine, to the very last paragraph of the Pamphlet, had so confidently, so pertinaciously made. In exculpating myself, it was plain I should be pursuing no mere personal quarrel;—I was offering my humble service to a sacred cause. I was making my protest in behalf of a large body of men of high character, of honest and religious minds, and of sensitive honour,—who had their place and their rights in this world, though they were ministers of the world unseen, and who were insulted by my Accuser, as the above extracts from him sufficiently show, not only in my person, but directly and pointedly in their own. Accordingly, I at once set about writing the Apologia pro vitâ suâ, of which the present Volume is a New Edition; and it was a great reward to me to find, as the controversy proceeded, such large numbers of my clerical brethren supporting me by their sympathy in the course which I was pursuing, and, as occasion offered, bestowing on me the formal and public expression of their approbation. These testimonials in my behalf, so important and so grateful to me, are, together with the Letter, sent to me with the same purpose, from my Bishop, contained in the last pages of this Volume.
This Edition differs from the first form of the Apologia as follows:—The original work consisted of seven Parts, which were published in series on consecutive Thursdays, between April 21 and June 2. An Appendix, in answer to specific allegations urged against me in the Pamphlet of Accusation, appeared on June 16. Of these Parts 1 and 2, as being for the most part directly controversial, are omitted in this Edition, excepting certain passages in them, which are subjoined to this Preface, as being necessary for the due explanation of the subsequent five Parts. These, (being 3, 4, 5, 6, 7, of the Apologia,) are here numbered as Chapters 1, 2, 3, 4, 5 respectively. Of the Appendix, about half has been omitted, for the same reason as has led to the omission of Parts 1 and 2. The rest of it is thrown into the shape of Notes of a discursive character, with two new ones on Liberalism and the Lives of the English Saints of 1843-4, and another, new in part, on Ecclesiastical Miracles. In the body of the work, the only addition of consequence is the letter which is found at p. 228, a copy of which has recently come into my possession.
I should add that, since writing the Apologia last year, I have seen for the first time Mr. Oakeley's "Notes on the Tractarian Movement." This work remarkably corroborates the substance of my Narrative, while the kind terms in which he speaks of me personally, call for my sincere gratitude.