THEOLOGY AND PHILOSOPHY.
The early part of the nineteenth century was not very prolific in the department of speculative thought, but signs of movement may be detected in the third decade. Each of the English universities became the centre of a very active intellectual society. The Cambridge men showed a bent towards general literature and philosophy, or to theology of a type cognate to philosophy. In the works of Whately Oxford gave signs of a philosophical revival; but she devoted herself mainly to theology, and the practical isolation of Whately, a hard and arid though a vigorous man, calls the more attention to her speculative poverty. The celebrated ‘Oxford movement,’ whose roots are in the twenties, though its visible growth dates only from the thirties, is of incomparably greater importance than this feeble revival.
John Keble
(1792-1866).
Newman, the great artificer of the movement, rightly traces its inception to the influence of John Keble. But Keble’s true literary form is poetry, and his principal contribution to poetry belongs to the preceding period. His prose works are not in themselves of great importance. As Professor of Poetry at Oxford he delivered lectures (in Latin) on critical subjects. In his character of pastor he preached many sermons, and a selection from them was published in 1847. The most famous of his pulpit utterances was one preached in 1833 on ‘National Apostasy.’ ‘I have ever considered and kept the day,’ says Newman, with regard to the delivery of this sermon, ‘as the start of the religious movement of 1833.’ Finally, in 1863, appeared Keble’s latest work of importance, a Life of Bishop Wilson.
Keble’s influence was essentially personal, and was due to his saintly life more than to anything he wrote, even in poetry. The Tractarian movement took its rise in a longing for saintliness, of which Keble furnished a living example. He was not to any considerable extent an originator of theory. Certain germs of theory about the Church, about its relation to pre-Reformation times, about authority in religion, were in the air, and they became absorbed in Keble’s system. But his was not a creative mind, and his position at the head of the Anglo-Catholic movement was little more than an accident. He was like a child who by a thrust of his hand sends a finely-poised rock thundering down a hill. In his literary aspects he is disappointing. A brilliant boy and a most blameless man, he remains throughout too little of this world. The pale perfection of his life is reflected in his works. He would have been better had he been less good; he would have been much better had he been less feminine.
In the ranks of the movement so initiated were included an unusual number of men who must be classed among the ‘might-have-beens’ of literature; men of great reputation eclipsed by premature death, men who never wrote, or men whose writings disappointed expectation. Nearly all its members had literary tastes, a fact not surprising when we consider how large a part imagination played in its start and development. But Hurrell Froude, one of the most daring-minded men engaged in it, died early, leaving only inadequate remains as evidence of his great gifts. W. G. Ward lived, but only to prove by his Ideal of a Christian Church that the power of writing good English was not among his endowments; and if the poetry of Keble is only second or even third-rate, that of Isaac Williams, a versifier of the movement, is of lower grade still. Manning was more the man of action than the man of letters; while the work of Dean Church and Canon Liddon, both of whom had marked literary talents, falls principally outside the limits of this period. There remain two remarkable men, one the very soul of the movement, the other its greatest recruit, who have attained, the first a great, the second a respectable place in letters. These are Cardinal Newman and Pusey, of whom the latter may be considered the exception to the rule that the Tractarians were by nature and instinct men of letters. Pusey was not; he was rather the technical theologian with no direct interest in letters at all.
John Henry Newman
(1801-1890).
John Henry Newman has been described by J. A. Froude, in language hardly too strong, as ‘the indicating number’ of the movement, all the others being, in comparison with him, but as cyphers. The story of Newman’s inner life has been told with inimitable grace in the Apologia pro Vita Sua, and this is not only his greatest contribution to literature, but the best document for his life and doctrines. There are few studies more interesting than the contrast presented by this book on the one side, and the Phases of Faith by its author’s brother, F. W. Newman, on the other. The younger Newman too has a mind prone to religion, but he decides to rest in reason, while his brother leans upon authority. Not unnaturally they drift very far apart; not unnaturally too the author of the Phases of Faith is amazed that it took his brother ten years to discover whither he was going.
Newman’s education was private till he went to Oxford, where, in 1822, he won a fellowship at Oriel, then the great intellectual college of the university. He was at this time a Calvinist in his religious views, and held, among other things, that the Pope was Antichrist. At Oxford he came under the influence of Whately, who, he says, taught him to think. But the two men were essentially antipathetic and foredoomed to part, not the best of friends. Newman drew gradually closer to men of a very different stamp—R. J. Wilberforce, Hurrell Froude and Keble. His Arians of the Fourth Century was finished in 1832, and he took rest after the fatigue of writing it in a memorable journey with Hurrell Froude in the Mediterranean. During this journey he composed most of his verses printed in the Lyra Apostolica, and towards the end of it the exquisite hymn, ‘Lead, kindly light.’
After his return, in 1833, Newman began, ‘out of his own head,’ the Tracts for the Times. They culminated in the celebrated Tract XC (1841), which raised such a storm of opposition that the series had to be closed. Contemporaneously with the Tracts, Newman was busied with other works in defence of the Via Media. To this class belong The Prophetical Office of the Church (1837) and the Lectures on Justification (1838). He was moreover building up a great reputation as a preacher; and, as if all this was not enough, he was for several years editor of The British Critic. The storm raised by his opinions, and especially by Tract XC, drove him into retirement at Littlemore in 1841. He called it his Torres Vedras, in the conviction that he, like Wellington, was destined to ‘issue forth anew,’ and to conquer. But the actual course was different. In 1843 he retracted his former strictures on Rome, and resigned his charge of St. Mary’s. For two years more he lingered in the Church of England, foreseeing the inevitable end, but slow to take a step of such importance without absolute assurance. In 1845 he was received into the Roman communion. Here the history of his spiritual development may be said to close. ‘It was,’ he says, ‘like coming into port after a rough sea.’ He repudiates the idea that his mind was afterwards idle; but there was no change, no anxiety, no doubt. He seems to be unconscious that this individual peace may be dear bought for the human race, and that the absence of doubt is, to use his own favourite word, the ‘note’ of a low type.