[233] Letters of Frederic Lord Blachford, edited by George Eden Marindin. London: Murray, 1896, p. 24.
[234] Reminiscences, ii., 14.
[235] ‘The Oxford Counter-Reformation,’ in Short Studies on Great Subjects, 4th Series: 1883.
[236] Tract 63, afterwards published, with additions, in the Remains, part i., ii., 383-423.
[237] (With dogma: not with disease!)
[238] The Ritualists, or Non-Natural Catholics. London: Shaw & Co., 2nd edition, 1867, p. 73.
[239] In the Church of England, he means. Catholic altars were, and are, always of stone, the custom of stone altars having been ruled as obligatory at the Council of Epaon, A.D. 517. Dr. Pusey’s dismay will be remembered at the adverse decision given on 31st January, 1845, against stone altar-slabs, as ‘revived’ in S. Sepulchre’s Church at Cambridge. (Liddon’s Pusey, ii., 483.)
[240] La Renaissance Catholique en Angleterre, par Paul Thureau-Dangin de l’Académie française. 1re Partie. Paris: Plon, 1899, p. 160.
[241] ‘Que se passa-t-il entre eux? Wiseman ne l’a jamais révélé.’ Idem, p. 104. M. Thureau-Dangin’s treatment of Froude throughout is exquisite and just, though he contrives to miss a point or two.
[242] Newman warns us in the Preface to Loss and Gain against actual identifications of his scenes and characters; and the warning is just, because there is no warrant for the identifications. But reading between the lines is particularly profitable with every page of Newman’s, dictated by an almost unexampled deliberation and sensitiveness. Reding (for one instance out of many), quitting his beautiful and beloved Oxford, goes early in the morning to kiss the willows along the Water-walks good-bye. It is almost impossible that the man who thinks such a thing should not also be the man who has done it.