Apologia Pro Vita Sua by John Henry Newman (books you need to read .txt) 📕

mind, his simple devotion to the cause of religion, overcame me; and great of course was my joy, when in the last days of 1833 he showed a disposition to make common cause with us. His Tract on Fasting appeared as one of the series with the date of December 21. He was not, however, I think, fully associated in the Movement till 1835 and 1836, when he published his Tract on Baptism, and started the Library of the Fathers. He at once gave to us a position and a name. Without him we should have had little chance, especially at the early date of 1834, of making any serious resistance to the Liberal aggression. But Dr. Pusey was a Professor and Canon of Christ Church; he had a vast influence in consequence of his deep religious seriousness, the munificence of his charities, his Professorship, his family connexions, and his easy relations with University authorities. He was to the Movement all that Mr. Rose might have been, with that indispensable addition, which was wanting to Mr. Rose, the intimate friendship and the familiar daily society of the persons who had commenced it. And he had that special claim on their attachment, which lies in the living presence of a faithful and loyal affectionateness. There was henceforth a man who could be the head and centre of the zealous people in every part of the country, who were adopting the new opinions; and not only so, but there was one who furnished the Movement with a front to the world, and gained for it a recognition from other parties in the University. In 1829, Mr. Froude, or Mr. Robert Wilberforce, or Mr. Newman were but individuals; and, when they ranged themselves in the contest of that year on the side of Sir Robert Inglis, men on either side only asked with surprise how they got there, and attached no significancy to the fact; but Dr. Pusey was, to use the common expression, a host in himself; he was able to give a name, a form, and a personality, to what was without him a sort of mob; and when various parties had to meet together in order to resist the liberal acts of the Government, we of the Movement took our place by right among them.

Such was the benefit which he conferred on the Movement externally; nor were the internal advantages at all inferior to it. He was a man of large designs; he had a hopeful, sanguine mind; he had no fear of others; he was haunted by no intellectual perplexities. People are apt to say that he was once nearer to the Catholic Church than he is now; I pray God that he may be one day far nearer to the Catholic Church than he was then; for I believe that, in his reason and judgment, all the time that I knew him, he never was near to it at all. When I became a Catholic, I was often asked, "What of Dr. Pusey?"; when I said that I did not see symptoms of his doing as I had done, I was sometimes thought uncharitable. If confidence in his position is, (as it is,) a first essential in the leader of a party, this Dr. Pusey possessed pre-eminently. The most remarkable instance of this, was his statement, in one of his subsequent defences of the Movement, when moreover it had advanced a considerable way in the direction of Rome, that among its more hopeful peculiarities was its "stationariness." He made it in good faith; it was his subjective view of it.

Dr. Pusey's influence was felt at once. He saw that there ought to be more sobriety, more gravity, more careful pains, more sense of responsibility in the Tracts and in the whole Movement. It was through him that the character of the Tracts was changed. When he gave to us his Tract on Fasting, he put his initials to it. In 1835 he published his elaborate Treatise on Baptism, which was followed by other Tracts from different authors, if not of equal learning, yet of equal power and appositeness. The Catenas of Anglican divines, projected by me, which occur in the Series were executed with a like aim at greater accuracy and method. In 1836 he advertised his great project for a Translation of the Fathers:—but I must return to myself. I am not writing the history either of Dr. Pusey or of the Movement; but it is a pleasure to me to have been able to introduce here reminiscences of the place which he held in it, which have so direct a bearing on myself, that they are no digression from my narrative.

I suspect it was Dr. Pusey's influence and example which set me, and made me set others, on the larger and more careful works in defence of the principles of the Movement which followed in a course of years,—some of them demanding and receiving from their authors, such elaborate treatment that they did not make their appearance till both its temper and its fortunes had changed. I set about a work at once; one in which was brought out with precision the relation in which we stood to the Church of Rome. We could not move a step in comfort, till this was done. It was of absolute necessity and a plain duty from the first, to provide as soon as possible a large statement, which would encourage and reassure our friends, and repel the attacks of our opponents. A cry was heard on all sides of us, that the Tracts and the writings of the Fathers would lead us to become Catholics, before we were aware of it. This was loudly expressed by members of the Evangelical party, who in 1836 had joined us in making a protest in Convocation against a memorable appointment of the Prime Minister. These clergymen even then avowed their desire, that the next time they were brought up to Oxford to give a vote, it might be in order to put down the Popery of the Movement. There was another reason still, and quite as important. Monsignore Wiseman, with the acuteness and zeal which might be expected from that great Prelate, had anticipated what was coming, had returned to England by 1836, had delivered Lectures in London on the doctrines of Catholicism, and created an impression through the country, shared in by ourselves, that we had for our opponents in controversy, not only our brethren, but our hereditary foes. These were the circumstances, which led to my publication of "The Prophetical office of the Church viewed relatively to Romanism and Popular Protestantism."

This work employed me for three years, from the beginning of 1834 to the end of 1836, and was published in 1837. It was composed, after a careful consideration and comparison of the principal Anglican divines of the 17th century. It was first written in the shape of controversial correspondence with a learned French Priest; then it was re-cast, and delivered in Lectures at St. Mary's; lastly, with considerable retrenchments and additions, it was rewritten for publication.

It attempts to trace out the rudimental lines on which Christian faith and teaching proceed, and to use them as means of determining the relation of the Roman and Anglican systems to each other. In this way it shows that to confuse the two together is impossible, and that the Anglican can be as little said to tend to the Roman, as the Roman to the Anglican. The spirit of the Volume is not so gentle to the Church of Rome, as Tract 71 published the year before; on the contrary, it is very fierce; and this I attribute to the circumstance that the Volume is theological and didactic, whereas the Tract, being controversial, assumes as little and grants as much as possible on the points in dispute, and insists on points of agreement as well as of difference. A further and more direct reason is, that in my Volume I deal with "Romanism" (as I call it), not so much in its formal decrees and in the substance of its creed, as in its traditional action and its authorized teaching as represented by its prominent writers;—whereas the Tract is written as if discussing the differences of the Churches with a view to a reconciliation between them. There is a further reason too, which I will state presently.

But this Volume had a larger scope than that of opposing the Roman system. It was an attempt at commencing a system of theology on the Anglican idea, and based upon Anglican authorities. Mr. Palmer, about the same time, was projecting a work of a similar nature in his own way. It was published, I think, under the title, "A Treatise on the Christian Church." As was to be expected from the author, it was a most learned, most careful composition; and in its form, I should say, polemical. So happily at least did he follow the logical method of the Roman Schools, that Father Perrone in his Treatise on dogmatic theology, recognized in him a combatant of the true cast, and saluted him as a foe worthy of being vanquished. Other soldiers in that field he seems to have thought little better than the Lanzknechts of the middle ages, and, I dare say, with very good reason. When I knew that excellent and kind-hearted man at Rome at a later time, he allowed me to put him to ample penance for those light thoughts of me, which he had once had, by encroaching on his valuable time with my theological questions. As to Mr. Palmer's book, it was one which no Anglican could write but himself,—in no sense, if I recollect aright, a tentative work. The ground of controversy was cut into squares, and then every objection had its answer. This is the proper method to adopt in teaching authoritatively young men; and the work in fact was intended for students in theology. My own book, on the other hand, was of a directly tentative and empirical character. I wished to build up an Anglican theology out of the stores which already lay cut and hewn upon the ground, the past toil of great divines. To do this could not be the work of one man; much less, could it be at once received into Anglican theology, however well it was done. This I fully recognized; and, while I trusted that my statements of doctrine would turn out to be true and important, still I wrote, to use the common phrase, "under correction."

There was another motive for my publishing, of a personal nature, which I think I should mention. I felt then, and all along felt, that there was an intellectual cowardice in not finding a basis in reason for my belief, and a moral cowardice in not avowing that basis. I should have felt myself less than a man, if I did not bring it out, whatever it was. This is one principal reason why I wrote and published the "Prophetical Office." It was from the same feeling, that in the spring of 1836, at a meeting of residents on the subject of the struggle then proceeding against a Whig appointment, when some one wanted us all merely to act on college and conservative grounds (as I understood him), with as few published statements as possible, I answered, that the person whom we were resisting had committed himself in writing, and that we ought to commit ourselves too. This again was a main reason for the publication of Tract 90. Alas! it was my portion for whole years to remain without any satisfactory basis for my religious profession, in a state of moral sickness, neither able to acquiesce in Anglicanism, nor able to go to Rome. But I bore it, till in course