"Division is the schism, if schism there be, not interference."

"If unity lies in the Apostolic succession, an act of schism is from the nature of the case impossible; for as no one can reverse his parentage, so no Church can undo the fact that its clergy have come by lineal descent from the Apostles.  Either there is no such sin as schism, or unity does not lie in the episcopal ordination.  And this is felt by the controversalists alluded to; who in consequence are obliged to invent a sin, and to consider, not division of church from church, but the interference of church with church to be the sin of schism, as if local dioceses and bishops with restraint were more than ecclesiastical arrangements, and by-laws of the Church, however sacred, while schism is a sin against her essense.  Thus they strain out a gnat, and swallow a camel.  Division is the schism, if schism there be, not interference.  If interference is a sin, division which is the cause of it is a greater, but where division is a duty, there can be no sin in inteference."

     John Henry Newman, An essay on the development of Christian doctrine: the edition of 1845, ed. J. M. Cameron (Harmondsworth, Middlesex, England: Penguin Books, 1974), 286 (IV.ii).

"If anyone does not confess that Emmanuel is God in truth, and therefore that the holy virgin is the mother of God [(θεοτόκον, Dei genetricem)], . . . let him be anathema."

"he who existed and was begotten of the Father before all ages is also said to have been begotten according to the flesh of a woman, without the divine nature either beginning to [(42)] exist in the holy virgin, or needing of itself a second begetting after that from his Father. . . . The Word is said to have been begotten of the flesh, because for us and for our salvation he united what was human to himself hypostatically and came forth from a woman.  For he was not first begotten of the holy virgin, a man like us, and then the Word descended upon him; but from the very womb of his mother he was so united and then underwent begetting according to the flesh, making his own the begetting of his own flesh. . . ."
[50] "the only-begotten Word of God, who was begotten from the very essence of the Father, true God from true God, the light from the light and the one through whom all things in heaven and [(51)] earth were made, for our salvation came down and emptying himself he became incarnate and was made man.  This means that he took our flesh from the holy virgin and made it his own, undergoing a birth like ours from her womb and coming forth a man from a woman.  He did not cast aside what he was, but although he assumed flesh and blood, he remained what he was, God in nature and truth. . . . For although visible as a child and in swaddling cloths, even while he was in the bosom of the virgin that bore him, as God he filled the whole of creation and was fellow ruler with him who begot him. . . ."
     [58] "Therefore, because the holy virgin bore in the flesh God who was united hypostatically with the flesh, for that reason we call her mother of God [(θεοτόκον, Dei genetricem)], not as though the nature of the Word had the beginning of its existence from the flesh (for 'the Word was in the beginning and the Word was God and the Word was with God', and he made the ages and is coeternal with the Father and craftsman of all things), but because, as we have said, he united to himself hypostatically the human and underwent a birth according to the flesh from her womb.  This was not as though he needed necessarily or for his own nature a birth in time and in the last times of this age, but in order that he might bless the beginning of our existence, in order that seeing that it was a woman that had given birth to him, united to the flesh, the curse against the whole race should thereafter cease. . . ."
". . . What is [therefore] required for your reverence to anathematise we subjoin to this epistle.
     "1. If anyone does not confess that Emmanuel is God in truth, and therefore that the holy virgin is the mother of God [(θεοτόκον, Dei genetricem)] (for she bore in a fleshly way the Word of God become flesh), let him be anathema."

     Second and third letters of St. Cyril of Alexandria to Nestorius, as translated in Decrees of the ecumenical councils, ed. Norman P. Tanner, S.J., Volume one:  Nicaea I to Lateran V (London:  Sheed & Ward Limited; Washington D. C.:  Georgetown University Press, 1990), 41-42, 50-51, 58, and 59.

"Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account."

"On the whole I conclude as follows:—if there is a form of Christianity now in the world which is accused of gross superstition, of borrowing its rites and customs from the heathen, and of ascribing to forms and ceremonies an occult virtue;—a religion which is considered to burden and enslave the mind by its requisitions, to address itself to the weak-minded and ignorant, to be supported by sophistry and imposture, and to contradict reason and exalt mere irrational faith;—a religion which impresses on the serious mind very distressing views of the guilt and consequences of sin, sets upon the minute acts of the day, one by one, their definite value of praise or blame, and thus casts a grave shadow over the future;—a religion which holds up to admiration the surrender of wealth, and disables serious persons from enjoying it if they would;—a religion, the doctrines of which, be they good or bad, are to the generality of men unknown; which is considered to bear on its very surface signs of folly and falsehood so distinct that a glance suffices to judge of it, and careful examination is preposterous, which is felt to be so simply bad, that it may be calumniated at hazard and at pleasure, it being nothing but absurdity to stand upon the accurate distribution of its guilt among its particular acts, or painfully to determine how far this or that story is literally true, what has to be allowed in candour, or what is improbable, or what cuts two ways, or what is not proved, or what may be plausibly defended;—a religion such, that men look at a convert to it with a feeling which no other sect raises except Judaism, Socialism, or Mormonism, with curiosity, suspicion, fear, disgust, as the case may be, as if something strange had befallen him, as if he had had an initiation into a mystery, and had come into communion with dreadful influences, as if he were now one of a confederacy which claimed him, absorbed him, stripped him of his personality, reduced him to a mere organ or instrument of a whole;—a religion which men hate as proselytising, anti-social, revolutionary, as dividing families, separating chief friends, corrupting the maxims of government, making a mock at law, dissolving the empire, the enemy of human nature, and a 'conspirator against its rights and privileges;—a religion which they consider the champion and instrument of darkness, and a pollution calling down upon the land the anger of heaven;—a religion which they associate with intrigue and conspiracy, which they speak about in whispers, which they detect by anticipation in whatever goes wrong, and to which they impute whatever is unaccountable;—a religion, the very name of which they cast out as evil, and use simply as a bad epithet, and which from the impulse of self-preservation they would persecute if they could;—if there be such a religion now in the world, it is not unlike Christianity as that same world viewed it, when first it came forth from its Divine Author."

     John Henry Newman, An essay on the development of Christian doctrine (London:  James Toovey, 1845), 240-242 (IV.i).

"The human longing for God, however, persists from age to age."

"The distinctly modern metaphysical picture of reality is one that makes it possible to regard this world as a cave filled only with flickering shadows and yet also to cherish those shadows for their very insubstantiality, and even to be grateful for the shelter that the cave provides against the great emptiness outside, where no Sun of the Good ever shines. With enough therapy and sufficient material comforts, even gnostic despair can become a form of disenchantment without regret, sweetened by a new enchantment with the self in its particularity. Gnosticism reduced to bare narcissism—which, come to think of it, might be an apt definition of late modernity as a whole.
     ". . . This is no cause for despair, however. Every historical period has its own presiding powers and principalities on high. Ours, for what it is worth, seem to want to make us happy, even if only in an inert sort of way. Every age passes away in time, moreover, and late modernity is only an epoch. This being so, one should never doubt the uncanny force of what Freud called die Wiederkehr des Verdrängten—'the return of the repressed.'  Dominant ideologies wither away, metaphysical myths exhaust their power to hold sway over cultural imaginations, material and spiritual conditions change inexorably and irreversibly. The human longing for God, however, persists from age to age. A particular cultural dispensation may succeed for a time in lulling the soul into a forgetful sleep, but the soul will still continue to hear that timeless call that comes at once from within and from beyond all things, even if for now it seems like only a voice heard in a dream. And, sooner or later, the sleeper will awaken."

     David Bentley Hart, "Jung's therapeutic gnosticism," First things (January 2013).

Not (here) the dangers of holding one another accountable, but the dangers of a disingenuous "repentance"

"The first and fatal charm of national repentance is, therefore, the encouragement it gives us to turn from the bitter task of repenting our own sins to the congenial one of bewailing—but, first, of denouncing—the conduct of others."

     C. S. Lewis, "Dangers of national repentance," in God in the dock:  essays on theology and ethics, ed. Walter Hooper (Grand Rapids, MI:  William B. Eerdmans Publishing Company, 1970), 190 (189-192).

Newman on the dormition of St. Peter

"The regalia Petri might sleep, as the power of a chancellor has slept; not as an obsolete, for it never had been operative, but as a mysterious privilege, which was not understood; as an unfulfilled prophecy."

     John Henry Newman, An essay on the development of Christian doctrine: the edition of 1845, ed. J. M. Cameron (Harmondsworth, Middlesex, England: Penguin Books, 1974), 209 (III.iv.4).

"after all our diligence, to the end of our lives and to the end of the Church"

Scripture "cannot, as it were, be mapped, or its contents catalogued; but after all our diligence, to the end of our lives and to the end of the Church, it must be an unexplored and unsubdued land, with heights and valleys, forests and streams, on the right and left of our path and close about us, full of concealed wonders and choice treasures."

     John Henry Newman, An essay on the development of Christian doctrine:  the edition of 1845, ed. J. M. Cameron (Harmondsworth, Middlesex, England:  Penguin Books, 1974), 162 (II.ii.6).