"Protestants judge of the Apostles' doctrine by "texts," as they are commonly called, taken from Scripture, and nothing more; and they judge of our doctrine too by "texts" taken from our writings, and nothing more. Picked verses, bits torn from the context, half sentences, are the warrant of the Protestant Idea, of what is Apostolic truth, on the one hand, and, on the other, of what is Catholic falsehood. As they have their chips and fragments of St. Paul and St. John, so have they their chips and fragments of Suarez and Bellarmine; and out of the former they make to themselves their own Christian religion, and out of the latter our Anti-christian superstition. They do not ask themselves sincerely, as a matter of fact and history, What did the Apostles teach then? nor do they ask sincerely, and as a matter of fact, What do Catholics teach now? they judge of the Apostles and they judge of us by scraps, and on these scraps they exercise their private judgment,—that is, their Prejudice, as I described two Lectures back, and their Assumed Principles, as I described in my foregoing Lecture; and the process ends in their bringing forth, out of their scraps from the Apostles, what they call "Scriptural Religion," and out of their scraps from our theologians, what they call Popery.
The first Christians were a living body; they were thousands of zealous, energetic men, who preached, disputed, catechized, and conversed from year's end to year's end. They spoke by innumerable tongues, with one heart and one soul, all saying the same thing; all this multitudinous testimony about the truths of Revelation, Protestants narrow down into one or two meagre sentences, which at their own will and pleasure they select from St. Paul, and at their own will and pleasure they explain, and call the Gospel. They do just the same thing with us; Catholics, at least, have a lively illustration and evidence of the absurdity of Protestant private judgment as exercised on the Apostolic writings, in the visible fact of its absurdity as exercised on themselves. They, as their forefathers, the first Christians, are a living body; they, too, preach, dispute, catechize, converse with innumerable tongues, saying the same thing as our adversaries confess, all over the earth. Well, then, you would think the obvious way was, if they would know what we really teach, to come and ask us, to talk with us, to try to enter into our views, and to attend to our teaching. Not at all; they do not dream of doing so; they take their "texts;" they have got their cut-and-dried specimens from our divines, which the Protestant Tradition hands down from generation to generation; and, as by the aid of their verses from Scripture, they think they understand the Gospel better than the first Christians, so, by the help of these choice extracts from our works, they think they understand our doctrine better than we do ourselves. They will not allow us to explain our own books. So sure are they of their knowledge, and so superior to us, that they have no difficulty in setting us right, and in accounting for our contradicting them. Sometimes Catholics are "evasive and shuffling," which, of course, will explain everything; sometimes they simply "have never been told what their creed really is;" the priest keeps it from them, and cheats them; as yet, too, perhaps they are "recent converts," and do not know the actual state of things, though they will know in time. Thus Protestants judge us by their "texts;" and by "texts" I do not mean only passages from our writers, but all those samples of whatever kind, historical, ecclesiastical, biographical, or political, carefully prepared, improved, and finished off by successive artists for the occasion, which they think so much more worthy of credit and reliance as to facts, than us and our word, who are in the very communion to which those texts relate. Some good personal knowledge of us, and intercourse with us, not in the way of controversy or criticism, but what is prior—viz., in the way of sincere inquiry, in order to ascertain how things really lie, such knowledge and intercourse would be worth all the conclusions, however elaborate and subtle, from rumours, false witnessings, suspicions, romantic scenes, morsels of history, morsels of theology, morsels of our miraculous legends, morsels of our devotional writers, morsels from our individual members, whether unlearned or intemperate, which are the "text" of the traditional Protestant view against us. This, then, is the last of the causes, which in the course of these Lectures I shall assign, and on which this evening I shall insist, by way of accounting for the hatred and contempt shown towards the Catholics of England by their fellow-countrymen—viz., that the Catholics of England, as a body, are not personally known."
-John Henry Cardinal Newman from his series "Present Position of Catholics in England- Lecture 8: Ignorance Concerning Catholics the Protection of the Protestant View."