St. John Henry Newman: "He took His Church by surprise when He came; much more will He come suddenly the second time, and overtake men ..."

Letter #189, 2021, Tues, Dec 21: Newman

Dr. Robert Moynihan

 "Year passes after year silently; Christ's coming is ever nearer than it was. O that, as He comes nearer earth, we may approach nearer heaven! O, my brethren, pray Him to give you the heart to seek Him in sincerity." —St. John Henry Newman (1801-1890), from Sermon 22: Watching, republished below (link)

 "He foretold His first coming, yet He took His Church by surprise when He came; much more will He come suddenly the second time, and overtake men, now that He has not measured out the interval before it, as then He did, but left our watchfulness to the keeping of faith and love." —St. John Henry Newman, the same sermon

 Letter #189, 2021, Tues, Dec 21: Newman

 Here are a few lines from the great convert from Anglicanism, St. John Henry Newman (1801-1890) which I felt might touch readers, and give them deeper insight into the meaning of Christmas. (For many more texts by Newman, see here).

 As a young man, Newman, as a committed seeker of truth, developed a distinction between natural religion and revealed religion.

 Natural religion refers to the knowledge of God and divine things that has been acquired outside the Christian revelation.

 Revealed religion is the Christian revelation, truths revealed by God to mankind, a revelations which finds its fulfillment in Jesus Christ.

 For Newman, this knowledge of God is not the result of unaided reason, but of reason aided by grace.

 This means, it seems to me, that the search for truth, for God, does pass by way of philosophy, and the search of the mind, but the true God is not the God of the philosophers, but the living God, the God of Abraham, Isaac and Jacob, the God who comes to men, reveals Himself to them, and enters into a covenantal relationship — a relationship of trust, affection and love — with them.












 St. John Henry Newman

 Watching: John Henry Newman

 Introductory note: In this last week of waiting for the coming of the Christ Child into our hearts, as he came into the world more than 2,000 years ago, Cardinal John Henry Newman gives us a sobering reminder that our waiting is not a passive thing, but a time to prepare, actively, to receive Him, for "the night is far spent." This is one of Newman's Parochial and Palin Sermons, given given when he was Vicar of St. Mary's, the Oxford University Church in the years 1828-43, when Newman was still an Anglican.

 Sermon 22: Watching (link)

 "Take ye heed, watch and pray; for ye know not when the time is." —Mark 13:33.

 OUR Saviour gave this warning when He was leaving this world,—leaving it, that is, as far as His visible presence is concerned.

 He looked forward to the many hundred years which were to pass before He came again.

 He knew His own purpose and His Father's purpose gradually to leave the world to itself, gradually to withdraw from it the tokens of His gracious presence.

 He contemplated, as contemplating all things, the neglect of Him which would spread even among his professed followers; the daring disobedience, and the loud words, which would be ventured against Him and His Father by many whom He had regenerated: and the coldness, cowardice, and tolerance of error which would be displayed by others, who did not go so far as to speak or to act against Him.

 He foresaw the state of the world and the Church, as we see it this day, when His prolonged absence has made it practically thought, that He never will come back in visible presence: and in the {320} text, He mercifully whispers into our ears, not to trust in what we see, not to share in that general unbelief, not to be carried away by the world, but to "take heed, watch [Note 1], pray," and look out for His coming.

 Surely this gracious warning should be ever in our thoughts, being so precise, so solemn, so earnest.

 He foretold His first coming, yet He took His Church by surprise when He came; much more will He come suddenly the second time, and overtake men, now that He has not measured out the interval before it, as then He did, but left our watchfulness to the keeping of faith and love.

 Let us then consider this most serious question, which concerns every one of us so nearly;—What it is to watch for Christ?

 He says, "Watch ye therefore, for ye know not when the Master of the house cometh; at even, or at midnight, or at the cock-crowing, or in the morning; lest coming suddenly He find you sleeping. And what I say unto you, I say unto all, Watch." [Note 2]

 And again, "If the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through." [Luke xii. 39.]

 A like warning is given elsewhere both by our Lord and by His Apostles. For instance; we have the parable of the Ten Virgins, five of whom were wise and five foolish; on whom the bridegroom, after tarrying came suddenly, and five were found without oil. On which our Lord says, "Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh." [Matt. xxv. 13.]

 Again He says, "Take heed to yourselves, lest at any time your hearts {321} be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares; for as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." [Luke xxi. 36.]

 In like manner He upbraided Peter thus: "Simon, sleepest thou? couldest not thou watch one hour?" [Mark xiv. 37.]

 In like manner St. Paul in his Epistle to the Romans. "Now it is high time to awake out of sleep … The night is far spent, the day is at hand." [Rom. xiii. 11, 12.]  

Again, "Watch ye, stand fast in the faith, quit you like men, be strong." [1 Cor. xvi. 13.]

 "Be strong in the Lord, and in the power of His might; put on the whole armour of God, that ye may be able to stand against the wiles of the devil; ... that ye may be able to withstand in the evil day, and having done all to stand." [Eph. vi. 10-13.]

 "Let us not sleep as do others, but let us watch and be sober." [1 Thess. v. 6.]

 In like manner St. Peter, "The end of all things is at hand; be ye therefore sober, and watch unto prayer." "Be sober, be vigilant, because your adversary the devil, as a roaring lion, walketh about seeking whom he may devour." [Note 3]

 And St. John, "Behold I come as a thief; blessed is he that watcheth and keepeth his garments." [Rev. xvi. 15.]

 ***

 Now I consider this word watching, first used by our Lord, then by the favoured Disciple, then by the two great Apostles, Peter and Paul, is a remarkable word, remarkable because the idea is not so obvious as might appear at first sight, and next because they all inculcate it.

 We are not simply to believe, but to watch; not simply to love, but to watch; not simply to obey, but to watch; to watch for what? for that great event, Christ's coming.

 Whether then we consider what is the obvious meaning of the word, or the Object towards which it directs us, we seem to see a special duty enjoined on us, such as does not naturally come into our minds.

 Most of us have a general idea what is meant by believing, fearing, loving, and obeying; but perhaps we do not contemplate or apprehend what is meant by watching.

 And I conceive it is one of the main points, which, in a practical way, will be found to separate the true and perfect servants of God from the multitude called Christians; from those who are, I do not say false and reprobate, but who are such that we cannot speak much about them, nor can form any notion what will become of them.  

And in saying this, do not understand me as saying, which I do not, that we can tell for certain who are the perfect, and who the double-minded or incomplete Christians; or that those who discourse and insist upon these subjects are necessarily on the right side of the line.

 I am but speaking of two characters, the true and consistent character, and the inconsistent; and these I say will be found in no slight degree discriminated and distinguished by this one mark,—true Christians, whoever they are, watch, and inconsistent Christians do not. Now what is watching?

 I conceive it may be explained as follows:—Do you know the feeling in matters of this life, of expecting a friend, expecting him to come, and he delays?

 Do you know what it is to be in unpleasant company, and to wish for the time to pass away, and the hour strike when you may be at liberty?

 Do you know what it is to be in anxiety lest something should happen which may happen or may not, or to be in suspense about some important event, which makes your heart beat when you are reminded of it, and of which you think the first thing in the morning?

 Do you know what it is to have a friend in a distant country, to expect news of him, and to wonder from day to day what he is now doing, and whether he is well?

 Do you know what it is so to live upon a person who is present with you, that your eyes follow his, that you read his soul, that you see all its changes in his countenance, that you anticipate his wishes, that you smile in his smile, and are sad in his sadness, and are downcast when he is vexed, and rejoice in his successes?  

 To watch for Christ is a feeling such as all these; as far as feelings of this world are fit to shadow out those of another.

 ***

 He watches for Christ who has a sensitive, eager, apprehensive mind; who is awake, alive, quick-sighted, zealous in seeking and honouring Him; who looks out for Him in all that happens, and who would not be surprised, who would not be over-agitated or overwhelmed, if he found that He was coming at once.

 And he watches with Christ, who, while he looks on to the future, looks back on the past, and does not so contemplate what his Saviour has purchased for him, as to forget what He has suffered for him.

 He watches with Christ, who ever commemorates and renews in his own person Christ's Cross and Agony, and gladly takes up that mantle of affliction which Christ wore here, and left behind Him when he ascended. And hence in the Epistles, often as the inspired writers show their desire for His second coming, as often do they show their memory of His first, and never lose sight of His Crucifixion in His Resurrection.

 Thus if St. Paul reminds the Romans that they "wait for the redemption of the body" at the Last Day, he also says, "If so be that we suffer with Him, that we may be also glorified together."

 If he speaks to the Corinthians of "waiting for the coming of our Lord Jesus Christ," he also speaks of "always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body."  

 If to the Philippians of "the power of His resurrection," he adds at once "and the fellowship of His sufferings, being made conformable unto His death."

 If he consoles the Colossians with the hope "when Christ shall appear," of their "appearing with Him in glory," he has already declared that he "fills up that which remains of the afflictions of Christ in his flesh for His body's sake, which is the Church." [Rom. viii. 17-28. 1 Cor. i. 7. 2 Cor. iv. 10. Phil. iii. 10. Col. iii. 4; i. 24.]

 Thus the thought of what Christ is, must not obliterate from the mind the thought of what He was; and faith is always sorrowing with Him while it rejoices.

 And the same union of opposite thoughts is impressed on us in Holy Communion, in which we see Christ's death and resurrection together, at one and the same time; we commemorate the one, we rejoice in the other; we make an offering, and we gain a blessing.

 ***

 This then is to watch; to be detached from what is present, and to live in what is unseen; to live in the thought of Christ as He came once, and as He will come again; to desire His second coming, from our affectionate and grateful remembrance of His first.

 And this it is, in which we shall find that men in general are wanting.

 They are indeed without faith and love also; but at least they profess to have these graces, nor is it easy to convince them that they have not.

 For they consider they have faith, if they do but own that the Bible came from God, or that they trust wholly in Christ for salvation; and they consider they have love if they obey some of the most obvious of God's commandments.

 Love and faith they think they have; but surely they do not even fancy that they watch.

 What is meant by watching, and how it is a duty, they have no definite idea; and thus it accidentally happens that watching is a suitable test of a Christian, in that it is that particular property of faith and love, which, essential as it is, men of this world do not even profess; that particular property, which is the life or energy of faith and love, the way in which faith and love, if genuine, show themselves.

 It is easy to exemplify what I mean, from the experience which we all have of life.

 Many men indeed are open revilers of religion, or at least openly disobey its laws; but let us consider those who are of a more sober and conscientious cast of mind.

 They have a number of good qualities, and are in a certain sense and up to a certain point religious; but they do not watch.

 Their notion of religion is briefly this: loving God indeed, but loving this world too; not only doing their duty, but finding their chief and highest good, in that state of life to which it has pleased God to call them, resting in it, taking it as their portion.

 They serve God, and they seek Him; but they look on the present world as if it were the eternal, not a mere temporary, scene of their duties and privileges, and never contemplate the prospect of being separated from it.

 It is not that they forget God, or do not live by principle, or forget that the goods of this world are His gift; but they love them for their own sake more than for the sake of the Giver, and reckon on their remaining, as if they had that permanence which their duties and religious privileges have.

 ***

 They do not understand that they are called to be strangers and pilgrims upon the earth, and that their worldly lot and worldly goods are a sort of accident of their existence, and that they really have no property, though human law guarantees property to them.

 Accordingly, they set their heart upon their goods, be they great or little, not without a sense of religion the while, but still idolatrously.

 This is their fault,—an identifying God with this world, and therefore an idolatry towards this world; and so they are rid of the trouble of looking out for their God, for they think they have found Him in the goods of this world.

 While, then, they are really praiseworthy in many parts of their conduct, benevolent, charitable, kind, neighbourly, and useful in their generation, nay, constant perhaps in the ordinary religious duties which custom has established, and while they display much right and amiable feeling, and much correctness in opinion, and are even in the way to improve in character and conduct as time goes on, correct much that is amiss, gain greater command over themselves, mature in judgment, and are much looked up to in consequence; yet still it is plain that they love this world, would be loth to leave it, and wish to have more of its good things.

 They like wealth, and distinction, and credit, and influence.

 They may improve in conduct, but not in aims; they advance, but they do not mount; they are moving on a low level, and were they to move on for centuries, would never rise above the atmosphere of this world.

 "I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved." [Hab. ii. 1.]

 This is the temper of mind which they have not; and when we reflect how rarely it is found among professing Christians, we shall see why our Lord is so urgent in enforcing it;—as if He said, "I am not warning you, My followers, against open apostasy; that will not be; but I foresee that very few will keep awake and watch while I am away. Blessed are the servants who do so; few will open to me immediately, when I knock. They will have something to do first; they will have to get ready. They will have to recover from the surprise and confusion which overtake them on the first news of My coming, and will need time to collect themselves, and summon about them their better thoughts and affections. They feel themselves very well off as they are; and wish to serve God as they are. They are satisfied to remain on earth; they do not wish to move; they do not wish to change."

 ***

 Without denying, then, to these persons the praise of many religious habits and practices, I would say that they want the tender and sensitive heart which hangs on the thought of Christ, and lives in His love.

 The breath of the world has a peculiar power in what may be called rusting the soul.

 The mirror within them, instead of reflecting back the Son of God their Saviour, has become dim and discoloured; and hence, though (to use a common expression) they have a good deal of good in them, it is only in them, it is not through them, around them, and upon them.

 An evil crust is on them: they think with the world; they are full of the world's notions and modes of speaking; they appeal to the world, and have a sort of reverence for what the world will say.

 There is a want of naturalness, simplicity, and childlike teachableness in them.

 It is difficult to touch them, or (what may be called) get at them, and to persuade them to a straight-forward course in religion.

 They start off when you least expect it: they have reservations, make distinctions, take exceptions, indulge in refinements, in questions where there are really but two sides, a right and a wrong.

 Their religious feelings do not flow forth easily, at times when they ought to flow; either they are diffident, and can say nothing, or else they are affected and strained in their mode of conversing.

 And as a rust preys upon metal and eats into it, so does this worldly spirit penetrate more and more deeply into the soul which once admits it.

 And this is one great end, as it would appear, of afflictions, viz., to rub away and clear off these outward defilements, and to keep the soul in a measure of its baptismal purity and brightness.

 ***

 Now, it cannot surely be doubted that multitudes in the Church are such as I have been describing, and that they would not, could not, at once welcome our Lord on His coming.

 We cannot, indeed, apply what has been said to this or that individual; but on the whole, viewing the multitude, one cannot be mistaken.

 There may be exceptions; but after all conceivable deductions, a large body must remain thus double-minded, thus attempting to unite things incompatible.

 This we might be sure of, though Christ had said nothing on the subject; but it is a most affecting and solemn thought, that He has actually called our attention to this very danger, the danger of a worldly religiousness, for so it may be called, though it is religiousness; this mixture of religion and unbelief, which serves God indeed, but loves the fashions, the distinctions, the pleasures, the comforts of this life,—which feels a satisfaction in being prosperous in circumstances, likes pomps and vanities, is particular about food, raiment, house, furniture, and domestic matters, courts great people, and aims at having a position in society.

 He warns His disciples of the danger of having their minds drawn off from the thought of Him, by whatever cause; He warns them against all excitements, all allurements of this world; He solemnly warns them that the world will not be prepared for His coming, and tenderly intreats of them not to take their portion with the world.

 He warns them by the instance of the rich man whose soul was required, of the servant who ate and drank, and of the foolish virgins.

 When He comes, they will one and all want time; their head will be confused, their eyes will swim, their tongue falter, their limbs totter, as men who are suddenly awakened.

 They will not all at once collect their senses and faculties.

 O fearful thought! the bridal train is sweeping by,—Angels are there,—the just made perfect are there,—little children, and holy teachers, and white-robed saints, and martyrs washed in blood; the marriage of the Lamb is come, and His wife hath made herself ready.

 She has already attired herself: while we have been sleeping, she has been robing; she has been adding jewel to jewel, and grace to grace; she has been gathering in her chosen ones, one by one, and has been exercising them in holiness, and purifying them for her Lord; and now her marriage hour is come.

 The holy Jerusalem is descending, and a loud voice proclaims, "Behold, the bridegroom cometh; go ye out to meet Him!" but we, alas! are but dazzled with the blaze of light, and neither welcome the sound, nor obey it,—and all for what? what shall we have gained then? what will this world have then done for us? wretched, deceiving world! which will then be burned up, unable not only to profit us, but to save itself.

 ***

 Miserable hour, indeed, will that be, when the full consciousness breaks on us of what we will not believe now, viz., that we are at present serving the world.

 We trifle with our conscience now; we deceive our better judgment; we repel the hints of those who tell us that we are joining ourselves to this perishing world.

 We will taste a little of its pleasures, and follow its ways, and think it no harm, so that we do not altogether neglect religion.

 I mean, we allow ourselves to covet what we have not, to boast in what we have, to look down on those who have less; or we allow ourselves to profess what we do not try to practise, to argue for the sake of victory, and to debate when we should be obeying; and we pride ourselves on our reasoning powers, and think ourselves enlightened, and despise those who had less to say for themselves, and set forth and defend our own theories; or we are over-anxious, fretful, and care-worn about worldly matters, spiteful, envious, jealous, discontented, and evil-natured: in one or other way we take our portion with this world, and we will not believe that we do.

 We obstinately refuse to believe it; we know we are not altogether irreligious, and we persuade ourselves that we are religious.

 We learn to think it is possible to be too religious; we have taught ourselves that there is nothing high or deep in religion, no great exercise of our affections, no great food for our thoughts, no great work for our exertions.

 We go on in a self-satisfied or a self-conceited way, not looking out of ourselves, not standing like soldiers on the watch in the dark night; but we kindle our own fire, and delight ourselves in the sparks of it.

 This is our state, or something like this, and the Day will declare it; the Day is at hand, and the Day will search our hearts, and bring it home even to ourselves, that we have been cheating ourselves with words, and have not served Christ, as the Redeemer of the soul claims, but with a meagre, partial, worldly service, and without really contemplating Him who is above and apart from this world.

 ***

 Year passes after year silently; Christ's coming is ever nearer than it was. O that, as He comes nearer earth, we may approach nearer heaven! O, my brethren, pray Him to give you the heart to seek Him in sincerity.

 Pray Him to make you in earnest.

 You have one work only, to bear your cross after Him.

 Resolve in His strength to do so.

 Resolve to be no longer beguiled by "shadows of religion," by words, or by disputings, or by notions, or by high professions, or by excuses, or by the world's promises or threats.

 Pray Him to give you what Scripture calls "an honest and good heart," or "a perfect heart," and, without waiting, begin at once to obey Him with the best heart you have.

 Any obedience is better than none,—any profession which is disjoined from obedience, is a mere pretence and deceit.

 Any religion which does not bring you nearer to God is of the world.

 You have to seek His face; obedience is the only way of seeking Him.

 All your duties are obediences.

 If you are to believe the truths He has revealed, to regulate yourselves by His precepts, to be frequent in His ordinances, to adhere to His Church and people, why is it, except because He has bid you? and to do what He bids is to obey Him, and to obey Him is to approach Him.

 Every act of obedience is an approach,—an approach to Him who is not far off, though He seems so, but close behind this visible screen of things which hides Him from us.

 He is behind this material framework; earth and sky are but a veil going between Him and us; the day will come when He will rend that veil, and show Himself to us.

 And then, according as we have waited for Him, will He recompense us.

 If we have forgotten Him, He will not know us; but "blessed are those servants whom the Lord, when He cometh, shall find watching … He shall gird Himself, and make them sit down to meat, and will come forth and serve them. And if He shall come in the second watch, or come in the third watch, and find them so, blessed are those servants," [Luke xii. 37, 38.]

 May this be the portion of every one of us! It is hard to attain it; but it is woeful to fail.

 Life is short; death is certain; and the world to come is everlasting.

 Notes

 1. [agrupneite].

 2. Mark xiii. 35-37, [gregoreite].

 3. 1 Pet. iv. 7, [nepsate], v. 8.

 From the Newman Reader — Works of John Henry Newman (link)