Characteristics from the writings of John Henry Newman...

Front matter

UNITED STATES OF AMERICA.

1/

CHARACTERISTICS

Preface

It may be well by way of introduction to this volume, to state, as simply and in as few words as possible, the aim and scope which I proposed to myself in compiling it.

My end has been to contribute, as far as I could, to the wider and more accurate knowledge of a writer concerning whom an amount of ignorance and misunderstanding still prevails, which is especially surprising, considering the high place he admittedly holds, both as a thinker and a master of style. A recent critic has described him, as " the man in the working of whose individual mind the intelligent portion of the English public is more interested than in that of any other living person." * This description is, I think, correct : and yet, although Dr. Newman's inner life has from various circumstances been laid completely bare to the world, there is probably no living person who has been so strangely and so persistently misconceived. Into the cause of those misconceptions it is not necessary for me to enquire. It is sufficient to remark that for the last ten years they have been gradually clearing away, and that he has himself provided the best means for their removal in the books to which the verses quoted on my title-page so aptly apply. In the following pages i have endeavored to give an account, through extracts from those books, of his present views on the chief matters of general interest on which he has written from time to time. I have sought especially to present his mind on the great religious questions which have so largely exercised the intellect of this age, and which, even in the judgment of those who are unable to accept his conclusions, he has faced, investigated, and determined for himself with an unflinching Courage, and an unswerving steadfastness of pur-

* Austin Poetry of the Period, p 178. 7 s

Preface, pose, almost as rare, perhaps, as the high mental endowments which he has brought to the task.

Dr. Newman's writings, most of them of an occasional character, extend to thirty-four volumes, and in making my selections from them, I have been careful to choose passages which, while suffering the least by severance from the context, would present the ideas I was desirous to exhibit in their completeness and maturity. Hence the title I have given it — a title, I may observe, which does not altogether satisfy me, but for which I have been unable to find any better substitute in English. Hence, too, it is, I have drawn chiefly from his later writings, for it is, of course, in his Catholic works that his views are found in their full development and final resolution.

Such has been the principle upon which I have proceeded in making my selections. In classifying them, my task was less difficult, as each seemed naturally to fall under one of the four divisions of Personal, Philosophical, Historical, and Religious, Parti., denominated Personal, with the exception of the letter appended to it, is taken entirely from the Apologia. Part IV., which is termed " Religious," is subdivided into 'three section*, styled respectively Protestantism, Anglicanism, and Catholicism, and is intended to exhibit Dr. Newman's views on the more salient characteristics of those systems. Omissions in the text — they are always immaterial — are * duly noted, and a few words which I have been obliged to introduce for the sake of continuity, are enclosed in brackets, f as are also any notes added by me. The notes printed without brackets are Dr. Newman's, and, with $ one exception, will be found in the original text.

In compiling my volume I have primarily endeavored to consult for readers who, from want of leisure or from other reasons, aie unable to procure and peruse for themselves Dr. Newman's writings at large, and who desire to possess, in a compendious form, a summary, prepared with his approval, of his ultimate judgments on the most important matters of which he has written during the last half century. There is, however, another class to whom also my volume may possibly be of service. It may, I think, prove sometimes useful to persons more or less acquainted with Dr. Newman's works, but not always able to find, just when they

* By the mark* t Thus [ ].

Preface.

want it, some striking passage which dwells vaguely in their memories. For the convenience of such readers I have taken care to make the index as copious as I could. On the whole I may, perhaps, say, that I have endeavored to construct my volume on much the same principles as those which Lord Bacon lays down for the compilation of a book of* Institutions " of the law.* " Principally, 5 ' he says, " it ought to have two properties, the one a perspicuous and clear order or method, and the other an universal latitude or comprehension, that the student may have a little prenotion of everything."

And now, perhaps, I have said enough or more than enough in explanation of the manner in which I have discharged my very subordinate part in this work. But I must not omit to record my thanks to my revered friend, Dr. Newman, for the readiness with which he assented to my undertaking it, and for the unwearied patience with which he has allowed me to encroach upon his time by the questions which I have occasionally found it necessary 10 put to him ; nay, more than that, for the thoughtful kindness with which he has himself, in many cases, anticipated difficulties and favored me with suggestions. I should, however, remark that, in claiming for my compilation his approval, I refer only to the sanction he has given for the statement, that it correctly represents his present opinions on the subjects of which it treats. For the actual selection of the passages, and the order in which they are placed, as well as for the headings prefixed to them, I am solely responsible.

It only remains for me to express my acknowledgments to the various firms which have published for Dr. Newman for the permission readily accorded me by them to make extracts from the works in which they are respectively interested. I subjoin a catalogue of the editions of Dr. Newman's works which I have had before me. They are, I believe, in all cases the latest.

W. S. L.

London, June nth, 1874.

* Proposal for amending the Laws of England, Works. Bonn's edition, Vrl 1. p. 66g.

Preface.

1-8. Parochial and Plain Sermons. {Rivingtons,) Ed. of 1873.

9. Sermons on Subjects of the Day. {Rivingtons.) Ed. of

10. University Sermons. {Rivingtons.) 3d Ed.

11. Sermons to Mixed Congregations. {Burns and Oates,) 4th Ed.

12. Occasional Sermons. {Burns and Oates.) 3d Ed.

13. Lectures on the Prophetical Office of the Church, {Rivingtons.) {Out of print.)

14. Lectures on Justification. {Rivingtons.) 3d Ed.

15. Lectures on the Difficulties of Anglicans, with Letter to Dr. Pusey. {Bums and Oates.) 4th Ed.

16. Lectures on the Present Position of Catholics {Bums and Oates.) 4th Ed.

17. Essay in Aid of a Grammar of Assent. {Burns and Oates.) 4th Ed.

18. Two Essays on Miracles. {Pickering.) 3d Ed.

19. 20. Essays Critical and Historical, with Notes, i Poetry. 2. Rationalism. 3. De la Mennais. 4. Palmer on Faith and Unity. 5. St. Ignatius. 6. Prospects of the Anglican Church. 7. The Anglo-American Church. 8. Coun - tess of Huntingdon. 9. Catholicity of the Anglican Church. 10. The Antichrist of Protestants. 11. Milman's Christianity. 12. Reformation of the Eleventh Century. 13. Private Judgment. 14. Davison. 15. Keble^ {Pickering.)

21. Discussions and Arguments, i. How to accomplish it.

2. Antichrist of the Fathers. 3. Scripture and the Creed. 4. Tamworth Reading Room. 5. Who's to Blame? 6. An Argument for Christianity. {Pickering.)

22. Pamphlets, i. Suffragan Bishops. 2. Letter to a Magazine.

3. Letter to Faussett. 4. Letter to Jelf. 5. Letter to the Bishop of Oxford. {Out of print.)

23. Idea of a University, i. Nine Discourses. 2. Occasional Lectures and Essays. {Picketing.) 3d Ed.

24. Essay on the Development of Christian Doctrine. {Toovey.) 2d Ed.

Preface.

ii

25. Annotated Translation of Athanasius. {Parker^

* 26. Theological Tracts, i. Dissertatiunculae. 2. Doctrinal

Causes of Arianism. 3. Apollinariani&m. 4. St. Cyril's Formula. 5. Ordo de Tempore. 6. Douay Version of Scripture. {Picketing.)

* 27. The Arians of the Fourth Century. {Lumley.) 3d

Ed.

* 28-30. Historical Sketches, i. The Turks. 2. Cicero. 3.

Apollonius. 4. Primitive Christianity. 5. Church of the Fathers. 6. St. Chrysostom. 7. Theodoret. 8. St. Benedict, g. Benedictine Schools. 10. Universities. 11. Northmen and Normans. 12. Mediaeval Oxford. 13. Convocation of Canterbury. {Pickering.)

* 31. Loss and Gain. {Bums and Oates.) 6th Ed.

* 32. Callista. {Pickering.) 2d Ed.

* 33. Verses on Various Occasions. {Burns and Oates) 4th

Ed.

* 34. Apologia pro Vita sua. {Longmans.) 3d Ed.

The volumes marked with an asterisk have already appeared in the new and uniform edition of Dr. Newman's Works, now in course of publication.

Contents

Part L— PERSONAL.

PAGl

Early Religious Impressions, ...... 15

Part II.— PHILOSOPHICAL

Intellectual Education pre-eminently a Discipline in Accuracy of Mind, . . .71

The Popular Conception of an " Intellectual Man," . . 73

The Origin of Political and Religious Watchwords, . . 74' Real Apprehension of the Affections and Passions possible

only by Experience, 75

Realization, . .76

Our Notions of Things merely Aspects of them, ... 78

*3

Contents.

PAGE

Intellectual Obstructions, 87

The Laws of the Mind the Expression of the Divine Will, . 87

First Principles, ......... 89

The Ethics of Culture, ......... 90

Culture and Vice, • • 95

The World's Philosophy of Religion, . , . " . 97

The Doctrine of Retributive Punishment, • • • • 100

What is Theology? ........ 102

Physical Philosophy and Theology, 106

The Baconian Philosophy, . 108

Rationalism, 109

The God of Monotheism and the God of Rationalism, . . 113

The " Duty of Scepticism," 115

Apprehension of God through the Conscience, . . . 116 Hume's Argument against the Jewish and Christian Miracles, ...... ... 122

Gibbon's " Five Causes," ....... 124

The Principle of Faith, ...... • 127

Part III.— HISTORICAL. English Jealousy of Church and Army, . . . 133

Irish Discontent, 136

The Northman Character, 140

Northman and Norman, 14 2

Oxford, . 143

St. Benedict and Early Monachism, . 149

The Death of St. Bede, ... .... 153

Pope Liberius, . . . 159

Death of St. Gregory VII., 159

P jme and Constantinople in 1566, 160

The Election of St. Pius V., 161

The Battle of Lepanto, 164

The Religious History of England, . . . . .166 Catholicism in England from the Sixteenth to the Nineteenth Century, *75 The Re-establishment of the Hierarchy, . . . .178

Contents. 1 5

Section I.— PROTESTANTISM. PAGB

Protestantism and Historical Christianity, . . . 187

Bible Religion, 188

Muscular Christianity, . . . . . . 191

English Religious Ideas, 192

A Protestant View of Conversions, ..... 197

Protestant Texts, . 199

Protestant Image Worship, 201

The Right of Private Judgment or the Private Right of

The Rationale of Protestant Persecution, .... 203

Protestantism drifting into Scepticism, . . . . 205

Section II.— ANGLICANISM. The Anglican View of the Visible Church, .... 207

The Branch Theory, 208

The Church of England, 210

The High Church Party, • 232

The Christian Year, . 234

The Tractarian Movement, 237

Anglo-Catholic or Patristico-Protestant? .... 240

The Non-jurors and the Lesson they Teach, .... 244

The Anglican Argument from Differences among Catholics, 247

Anglican Objections from Antiquity, 249

Invincible Ignorance and Anglicanism, .... 254 Fundamental Difference between Catholicism and Anglicanism, .......... 259

Section III.— CATHOLICISM. Catholicism and the Religions of the World, . . . 260

Faith in the Catholic Church, . . . . . . 263

Faith in any other Religious Body than the Catholic Church i6

Contents.

PAGS

Dispositions for joining the Cathol ic Church,

No Logical Alternative between Catholicism and Scepticism,

A Convert, ....

2 75

Faith and Devotion,

Private Judgment among Catholics, . • . . •

2Sl

The Religion of Catholics,

The Privileges of Catholics, .

Integrity of Catholic Doctrine,

• •••••

Transubstantiarion, .

Mass,

Benediction, . • . .

Confession, ....

Counsels of Perfection, .

Relics and Miracles,

The Earliest Recorded Apparition of the Blessed Virgin,

The Antecedent Argument for an Infallible Arbiter of Faith and Morals,

The Practical Wisdom of the Holy

See, •

The Obligations of Catholics to the Holy See,

English Catholics and Pius IX.,

Scandals in the Catholic Church,

«' Popular " Catholics,

A Bad Catholic,

The Idea of a Saint,

Lingering Imperfections of Saints ;

Personal and Temporary

Errors of Popes,

St. John Baptist,

St. John Evangelist,

St. Mary Magdalen,

St. Augustine, . , .

5t. Philip Neri, . . .

..*•••

Mater Dei, ....

• • • • • •

Water Purissima, . . .

Refugium Peccatorum, .

35 7

Sine Labe Originali Concepta,

33 7

Maria Assumpta,

Growth of the Cultus of Mary,

I. Early Religious Impressions

When I was fifteen (in the autumn of 1S16), I fell under the in fluences of a definite creed, and received into my intellect impressions of dogma, which, through God's mercy, have never been effaced or obscured. Above and beyond the conversations and sermons of the excellent man, long dead, the Rev. Walter Mayers of Pembroke College, Oxford, who was the human means of this beginning of divine faith in me, was the effect of the books which he put into my hands, all of the school of Calvin. One of the first books I read was a book of Romaine's ; I neither recollect the title nor the contents, except one doctrine, which, of course, I do not include among those which I believe to have come from a divine source, viz., the doctrine of final perseverance. I received it at once, and believed that the inward conversion of which I was conscious (and of which I am still more certain than that I have hands or feet) would last into the next life, and that I was elected to eternal glory. I have no consciousness that this belief had any tendency whatever to lead me to be careless about pleasing God. 1 retained it until the age of twenty-one, when it gradually faded away ; but I believe that it had some influence on my opinions in . . , isolating me from the objects which surrounded me . . . and making me rest in the thought of two and two only absolute and luminously self-evident beings, myself and my Creator ; for while I considered myself predestined to salvation my mind did not dwell upon others, as fancying them simply passed over, not predestined to eternal death. I only thought of the mercy to myself.

The detestable doctrine last mentioned is simply denied and abjured, unless my memory strangely deceives me, by the writer who made a deeper impression on my mind than any other, and i6

Personal.

to whom (humanly speaking) I almost owe my soul — Thomas

Scott of Aston Sandford. . . . What, I suppose, will strike any reader of Scott's history and writings is his bold unworldl iness and vigorous independence of mind. He followed truth wherever it led him, beginning with Unitarianism, and ending in a zealous faith in the Holy Trinity. ... It was he who first planted deep in my mind that fundamental truth of religion. . \ .

Besides his unworldiness, what I also admired in Scott was his resolute opposition to Antinomianism, and the minutely practical character of his writings. They show him to be a true English man, and I deeply felt his influence ; and for years I used almost as proverbs what I considered to be the scope and issue of his doctrine, '''Holiness rather than peace, " and " Growth the only true evidence of life." . . .

Of the Calvinistic tenets, the only one which took root in my mind was the fact of heaven and hell, divine favor and divine wrath, of the justified and the unjustified. The notion that the regenerate and the justified were one and the same, and that the regenerate, as such, had the gift of perseverance, remained with me not many years, as I have said already.

The main Catholic doctrine of the warfare between the city of God and the powers of darkness was also deeply impressed upon my mind by a work of a character very opposite to Calvinism, Law's 14 Serious Call. n

From this time I have held with a full assent and belief the doctrine of eternal punishment, as delivered by our Lord himself, in as true a sense as I hold that of eternal happiness, though I have tried in various ways to make that truth less terrible to the intellect.

Now I come to two other works which produced a deep impression on me in the same autumn of 1816, when I was fifteen years old. each contrary to each, and planting in me the seeds of an intellectual inconsistency which disabled me for a long course ot years. I read Joseph Milner's Church History, and was nothing short of enamored with the long extracts from St. Augustine, St. Ambrose, and the other Fathers which I found there. I read them as being the religion of the Primitive Christians, but simultaneously with Milner I read Newton on the Prophecies, and. in consequence, became most firmly convinced that the Pope was the Anti-Christ predicted by Daniel, St. Paul, and St. John. My

Early Religious Impressions. 17 imagination was stained by the effects of this doctrine up to the year 1843 5 na cl been obliterated from my reason and judgment at an earlier date. . . -

In 1822 I came under very different influences from those to which I had hitherto been subjected. At that time, Mr. Whately, as he was then, afterwards Archbishop of Dublin, for the few months he remained in Oxford, which he was leaving for good, showed great kindness to me. He renewed it in 1S25, when he became Principal of Alban Hall, making me his Vice-Principal and Tutor. Of Dr. Whately I will speak presently ; for from 1822 to 1825 I saw most of the present Provost of Oriel, Dr. Hawkins, at that time Vicar of St. Mary's ; and, when I took orders in 1824, and had a curacy in Oxford, then, during the long vacations, I was especially thrown into his company. . . . He was the first who taught me to weigh my words, and to be cautious in my statements. He led me to that mode of limiting and clearing my sense in discussion and in controversy, and of distinguishing between cognate ideas, and of obviating mistakes by anticipation, which to my surprise has been since considered, even in quarters friendly to me, to savor of the polemics of Rome. He is a man of most exact mind himself, and he used to snub me severely on reading, as he was 'kind enough to do, the first Sermons that I wrote, and other compositions which I was engaged upon. Then as to doctrine, he was the means of great additions to my belief. As I have noticed elsewhere, he gave me the " Treatise on Apostolical Preaching, " by Sumner, afterwards Archbishop of Canterbury, from which I was led to give up my remaining Calvinism, and to receive the doctrine of Baptismal Regeneration. In many other ways, too, he was of use to me on subjects semi-religious and semi-scholastic. . . . One principle which I gained from him more directly bearing upon Catholicism, than any I have mentioned, is the doctrine of Tradition. . .

It was about the year 1823, I suppose, that I read Bishop Butler's "Analogy," the study of which has been to so many, as it was to me, an era in their religious opinions. Its inculcation of a visible Church, the oracle of truth and a pattern of sanctity, of the duties of external religion, and of the historical character of Revelation, are characteristics of this great work which strike the reader at once ; for myself, if I ma} r attempt to determine what I most gained from it, it lay in two points, which are the underlying

Personal.

principles of a great portion of my teaching. First, the very idea of an analogy between the separate works of God leads to the conclusion that the system which is of less importance is economically or sacramentally connected with the more momentous system, and of this conclusion the theory, to which I was inclined as a boy, viz., the unreality of material phenomena, is an ultimate resolution. At this time I did not make the distinction between matter itself and its phenomena, which is so necessary and so ob- Hcus in discussing the subject. Secondly, Butler's doctrine that Probability is the guide of life, led me, at least, under the teach ing to which a few years later I was introduced, to the question G f the logical cogency of faith, on which I have written so much. Thus to Butler I trace those two principles of my teaching which have led to a charge against me both of fancifulness and of scepticism.

And now as to Dr. Whately. I owe him a great deal. . . . He, emphatically, opened my mind, and taught me to think and to use nrr reason. After being first noticed by him in 1822 I became very intimate with him in 1825, when I was his Vice-Principal at Alban Hall. I gave up that office in 1826, when I became Tutor of my College, and his hold upon me gradually relaxed. He had done his work towards me, or nearly so, when he had taught me to see with my own eyes and to walk with my own feet. His mind was too different from mine for us to remain long on one line. When I was diverging from him in opinion (which he did not like), I thought of dedicating my first book to him, in words to the effect that he had not only taught me to think, but to think for myself. . . . What he did for me in point of religious opinion, was, first, to teach me the existence of the Church, as a substantive body or corporation ; next, to fix in me those anti- Erastian views of church polity, which were one of the most prominent features of the Tractarian movement. ... I am not aware of any other religious opinion which I owe to Dr. Whately. In his special theological tenets I had no sympathy. In the year 1S27 he told me he considered I was Arianizing. The case was this : though at that time I had not read Bishop Bull's " Defensio," nor the Fathers, I was just then very strong for that ante-Nicene view of the Trinitarian doctrine, which some writers, both Catholic and non-Catholic, have accused of wearing a sort of Arian exterior. This is the meaning of a passage in

First Years of Residence ai Oriel.

*9

Froude's Remains, in which he seems to accuse me of speaking against the Athanasian Creed. I had contrasted the two aspects of the Trinitarian doctrine, which are respectively presented by the Athanasian Creed and the Nicene. My criticisms were to the effect that some of the verses of the former Creed were unnecessarily scientific. This is a specimen of a certain disdain for antU qui'.)' which had been growing on me now for several years. . . . The truth is, I was beginning to prefer intellectual excellence to moral. I was. drifting in the direction of the Liberalism* of the day. I was rudely awakened from my dream at the end of 1827 by two great blows — illness and bereavement. (" Apologia/' pp. 4-14.)

II. First Years Of Residence At Oriel

During the first years of my residence at Oriel, though proud of my college, I was not quite at home there. I was very much alone, and I used often to take my daily walk by myself. I recollect once meeting Dr. Copleston, then Provost, with one of the Fellows. He turned round, and with the kind courteousness which sat so well on him, made me a bow and said, Nunquam minus solus, qua??i cum solus. At that time, indeed — (from 1823) — I had the intimacy of my dear and true friend Dr. Pusey, and could not fail to admire and revere a soul so devoted to the cause of religion, so full of good works, so faithful in his affec-

t [Dr. Newman, in a note on this passage, explains that by Liberalism he mefis " false liberty of thought, or the exercise of thought upon matters in which, from the constitution of the human mind, thought cannot be brought to any successful issue, and, therefore, is out of place. Among such matters, 11 he continues, " are first principles of whatever kind ; and of these the most sacred and momentous are especially to be reckoned, the truths of Revelation." He observes that this explanation is " the more necessary, because such great Catholics and distinguished writers as Count Montalembert and Father Lacordaire use the word in a favorable sense, and claim to be Liberals themselves,'" and adds, " 1 do not believe that it is possible for me to differ in any important matter from two men whom I so highly admire. In their general line of thought and conduct I enthusiastically concur. . . . If I hesitate to adopt their language about Liberalism, I impute the necessity of such hesitation to some difference between us in the use of words or in the circumstances of country." — Ibid. pp. 288 and 285.]

Personal.

*ions ; but he left residence when I was getting to know him well As to Dr. Whately himself, he was too much my superior to allow of my being at my ease with him ; and to no one in Oxford at this time did I open my heart fully and familiarly. But things changed in 1826. At that time I became one of the Tutors of my College, and this gave me position ; besides, I had written one or two Essays which had been well received. I began to be known. I preached my first University Sermon. Next year I was one of the Public Examiners for the B.A. degree. In 1828 I became Vicar of St. Mary's. It was to me like the feeling of spring w r eather after winter ; and, if I may so speak, I came out of my shell. I remained out of it until 1841.

The two persons who knew me best at that time are still alive beneficed clergymen, no longer my friends. They could tell better than anyone else what I was in those days. From this time my tongue was, as it were, loosened, and I spoke spontaneously and without effort. One of the two, a shrewd man, said of me, I have been told, " Here is a Fellow who, when he is silent, will never begin to speak, and when he once begins to speak will never stop." It was at this time that I began to have influence, which steadily increased for a course of years. I gained upon my pupils, and was in particular intimate and affectionate with two of our Probationer Fellows, Robert Isaac Wilberforce (afterwards Archdeacon), and Richard Hurrell Froude. Whately then, an acute man, perhaps saw around me the signs of an incipient party of which I was not conscious myself. And thus we discern the first elements of that movement afterwards called Tractariau, The true and primary author of it, however, as is usual with great motive powers, was out of sight. Having carried off, as a mere boy, the highest honors of the University, he had turned from the admiration which haunted his steps, and sought for a better and holier satisfaction in pastoral work in the country. Need I say that I am speaking of John Keble ? The first time that I was in a room with him was on the occasion of my election to a Fellowship at Oriel, when I was sent for into the Tower, to shake hands with the Provost and Fellows. How is that hour fixed in my memory after the changes of forty-two years ; forty-two this very day on which I write ! I have lately had a letter in my hands which I sent at the time to my great friend, John William Bowden, with whom I passed almost exclusively my Undergraduate years M

Mr. Keble s Teaching.

had to hasten to the Tower," I say to him, "to receive the congratulations of all the Fellows. I bore it till Keble took my hand, and then felt so abashed and unworthy of the honor done to me, that I seemed desirous of quite sinking into the ground." His had been the first name which I had heard spoken of, with reverence rather than admiration, when I came up to Oxford. When one day I was walking in High Street with my dear earliest friend just mentioned, with what eagerness did he cry out, u There's Keble ! " and with what awe did I look at him ! Then at another time I heard a Master of Arts of my college give an account how he had just then had occasion to introduce himself on some business to Keble, and how gentle, courteous, and unaffected Keble had been, so as almost to put him out of countenance. Then, too, it was reported, truly or falsely, how a rising man of brilliant reputation, the present Dean of St. Paul's, Dr. Milman, admired and loved him, adding, that somehow he was strangely unlike any one else. However, at the time when I was elected Fellow of Oriel, he was not in residence, and he was shy of me for years, in consequence of the marks which I bore upon me of the Evangelical and Liberal schools, at least so I have ever thought. Hurreli Froude brought us together about 1828 : it is one of the sayings preserved in his " Remains" — " Do you know the story of the murderer who had done one good thing in his life ? Well, if I was ever asked what good thing I had ever done, I should say I had brought Keble and Newman to understand each other. " (" Apologia," pp. 15-18.)