The straw that broke the camel's back. Newman shows that a Catholic interpretation can be given to the Thirty-Nine Articles. 25 January, 1841.

The ecclesiastical system is only faintly traced in Scripture because "The Gospel is a Law of Liberty. We are treated as sons, not as servants; not subjected to a code of formal commands, but addressed as those who love God, and wish to please Him." All branches of the Church have sins to confess and reform. 31 October, 1833.

Four sermons speculating on the apostasy that is to precede Antichrist and persecution. 114K. Published 29 June, 1838.

Episcopacy as a form of ecclesiastical polity is more than merely expedient. 29 October, 1833.

(Against Romanism, Number 3). Distinguishes between doctrine and practice. Says that although the doctrine sounds innocent enough, the practical expressions are most objectionable. 144K. 25 March, 1837.

(Introduction only). Newman discovers the Roman Breviary, although he accuses the Roman Church of defrauding the people of its benefits by using Latin. Pre-Reformation history of the Divine Office. 24 June, 1836.

(Against Romanism, Number 1). The Established Church has been "from long security ignorant why we are not Roman Catholics." 1 January, 1836.

Apostolic Succession ought to mean adhering to the doctrine of the early Church, not merely a chain of imposition of hands. The Eucharist ought to be made available every Lord's Day. 29 October, 1833.

If the visible Church is of vital importance, what can be said of the salvation of professing Christians who belong to Protestant sects rather than to the Catholic and Apostolic Church? 1 November, 1834.

If the faults of Calvinism and Roman Catholicism are easy enough to see, what are the dangers of Protestantism? 18 October, 1834.

The dialogue continues. "A number of distinct doctrines are included in the notion of Protestantism: and as to all these, our Church has taken the via media between it and Popery." However, the Church of England is in need of a second Reformation. 24 August, 1834.

Deplores contemporary pleas to restore parts of the Anglican liturgy to an earlier style, to modernize some terminology, to make the worship service longer or shorter. Wary of the "taste for criticism." Considers in particular the rite for burial. 9 September, 1833.

A dialogue between "Laicus" and "Clericus." The former is worried that claims to apostolicity mean that the Anglican church is no different that the "Popish" church against which the Reformers rebelled. 25 July, 1834.

The writings of the Fathers can be trusted on matters of Christian worship which may be mentioned only in passing or not at all in Scripture. 1 May, 1834.

On missionary dioceses in the early Church, and how the physical size of a see often had to do with how many Christians were in the vicinity. 1 May, 1834.

The Church has fallen away from her first love. Repudiating others' errors is little good if there is no unity and love in the reformed Church. 25 April, 1834.

To the clergy. The Church ought not to be at the beck and call of the State. 9 September, 1833.

On fasting. 1 January, 1834.

At this point, Newman still shared his countrymen's horror at "Popery". The visible Church as scriptural, which can only weaken corrupt systems. 24 December, 1833.

To the clergy. "I fear we have neglected the real ground on which our authority is built,--our Apostolical descent." 9 September, 1833.

If proofs demanded for the necessity of apostolic succession are unconvincing to opponents, we must remember that our first responsibility is to act in accordance with our Christian faith. Debating with outsiders is far less important. 23 December, 1833.

By W. Palmer; revised and completed by John Henry Newman. 13 December, 1833.

Why is it not enough to be spiritually minded and to hold orthodox doctrine? If there is a Church Invisible, what is the use of a Church Visible? 11 November, 1833.