There is but one Cross and one character of mind formed by it; and nothing can be further from it than those tempers and dispositions in which the greater part of men called Christians live.
To have one's own way, to follow one's own tastes, to please one's self, to have things to one's mind, not to be thwarted, to indulge in the comforts of life, to do little for God, to think of Him now and then indeed, but to live to this world; to aim at things of this world; to judge of things by our own accidental judgment, be it better or worse; to measure religious men, to decide upon right or wrong in religion, by our favourite fancy; to take a pride in forming and maintaining our own opinion; to stand upon our rights; to fear the hard words and cold looks of men, to be afraid of being too religious, to dread singularity; to leave our hearts and minds, our thoughts, words, and actions, to take care of themselves: — this, on one side or the other, in this measure or that, is the sort of character which the multitude, even of what are called respectable men, exemplify; and no wonder, this being the case, that they speak against those who have, or strive to have, a more serious view of religion, and whose mode of living condemns them.
If there be but one character of heart that can please God, both of these contrary characters cannot please Him, one or the other does not; if the easy religion is right, the strict religion is wrong; if strict religion is right, easy religion is wrong. Let us not deceive ourselves; there are not two ways of salvation — a broad and a narrow.
The world, which chooses the broad way, in consequence hates and spurns the narrow way; and in turn our Blessed Lord, who has chosen for us the narrow way, hates, scorns, spurns, denounces, the broad way. Surely He does so; He hates the broad way as entirely as the world hates the narrow way; and if we are persuaded to take part with the world, we take part against Him. When St. Peter said, "Be it far from Thee, Lord," being shocked at the notice that his Lord should suffer, what was His answer? Did He thank him for his zeal? Did He, at least, let it pass in silence? He answered, "Get thee behind Me, Satan, for thou art an offence unto Me; for thou savourest not the things that be of God, but those that be of men." [Matt. xvi. 23.]
And in like manner to the corrupt church of Laodicea He says, "Because thou art lukewarm, and neither cold nor hot, I will cast thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not, that thou art wretched and miserable, and poor, and blind, and naked; I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich, and white raiment, that thou mayest be clothed; and anoint thine eyes with eye-salve, that thou mayest see." And then He adds: "As many as I love, I rebuke and chasten;" that is, He puts on them His yoke; "Be zealous therefore and repent." [Rev. iii. 16-19.]
John Henry Cardinal Newman. "The Yoke of Christ." excerpt from Parochial and Plain Sermons (San Francisco: Ignatius Press, 1997).
Blessed John Henry Newman was born on 21 February 1801, and died on 11 August 1890. Through his published writings and private correspondence he created a greater understanding of the Catholic Church and its teachings, helping many persons with their religious difficulties. At his death he was praised for his unworldliness, humility, and prayerful contact with the invisible world. Blessed John Henry Cardinal Newman is the author of many books including, Parochial and Plain Sermons, Essay on the Development of Christian Doctrine, An Essay in Aid of a Grammar of Assent, Difficulties of Anglicans, The Idea of a University, Fifteen Sermons Preached Before the University of Oxford Between A.D. 1826 and 1843, and Apologia Pro Vita Sua.Copyright © Blessed John Henry Cardinal Newman
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