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Guardian claimed that the Church of England as we know it was the work of Newman. That is an exaggerated statement; but when once Dr. Pusey had taught his followers to reconcile Roman doctrines with the Reformed doctrine of the Prayer Book and the Articles, there was no limit to which Newman's "new Reformation " might not spread amongst men who received a bias at some theological college or from some pious and impressive teacher. The English Church Union-the most powerful body in the Church of England, deriving its strength as much from the piety as the opinions of its memberswhich is the principal organisation of the Oxford movement, contains 29 bishops (chiefly colonial), and upwards of 35,000 men, 4,200 of whom are in Holy Orders. They have published their President's appeal for union with Rome. The Confraternity of the Blessed Sacrament has more than 15,000 members, of whom more than 1,600 are priests. There are upwards of 1,200 churches where the mediaval vestments are used. In a considerable number of churches the ritual is not easily distinguished by the observer from that of Rome. It is necessary to record these facts from the historical point of view, without any notion of criticism or com

ment. I desire to place myself in Newman's position as an Anglican, and to measure the extent of his extraordinary influence.

Newman left Oxford on February 23rd, 1846, not to return for thirty-two years. Dr. Wiseman called him to Oscott. The same year he was ordained as a Roman priest at Rome, and made D.D. In 1847 he returned to England with a commission from Pope Pius IX. to introduce into England the institute of the Oratory, founded in the sixteenth century by St. Philip Neri. His successive residences were Maryvale, Old Oscott; St. Wilfrid's College, Cheadle; Alcester Street, Birmingham; and Edgbaston. In 1850 he founded the London Oratory, the head of which was subsequently Faber.

In 1854 he went to Dublin as rector of the new Roman University, at the earnest invitation of the Irish Roman bishops, especially Arch-. bishop Cullen. He was not suited for such work, and returned to Birmingham in 1858. In 1859 he established a school at Edgbaston for the sons of Roman Catholic gentlemen.

In 1868 was begun the new and uniform edition of his works, extending to thirty-six volumes, and concluded in 1881. In 1877 he was made Honorary Fellow of Trinity College,

Oxford. In 1879 he was made Cardinal by Pope Leo XIII., by the title of St. George in Velabro. He died at Edgbaston on August 11th, 1890.

The rock which sundered Newman's life was the demand for an authoritative exponent of precise dogmatic statement. The words of Christ and His Apostles are what have been given us by God, and the ecclesiastical societies of which Christendom is composed have for themselves drawn up outlines of belief for the union of individual Christians and the avoidance of error. Most important of these are the creeds of the undivided Church. More our Church does not expect. This did not satisfy Newman, who wanted a complete and definite system. "We have tried the Book," he wrote, "and it disappoints, because it is used for a purpose for which it was not given. Either no objective revelation has been given, or it has been provided with a means of impressing its objectiveness on the world." To the believer in Scriptural and Apostolical Christianity Christ Himself is the Revelation, and we need nothing more than to accept His work, person, and teaching as it was accepted by the Apostles; we realise His Divine influence in our own hearts, lives, and

consciences. "I am the Way, the Truth, and the Life." "No man cometh unto the Father but by Me." We are content if our organisation is framed on Apostolic principles, and if there has been no historic break in the transmission of our commission from generation to generation. Newman wished to give the Church that homage and devotion, or part of it, which our own communion repudiates, and gives to Christ alone. It was long before he became convinced of the absolute incongruity of his position. There was much in the Church of Rome which it was difficult for him to accept. The claims of the Papacy were his greatest hindrance. But his conclusion was: "There is no help for it; we must either give up the belief in the Church as a Divine institution altogether, or we must recognise it in that communion of which the Pope is the head; we must take things as they are; to believe in a Church is to believe in the Pope." It was characteristic of Newman that he was convinced by a dilemma that did not exist.

A complete list of his numerous writings, and of the biographical sketches of him, is given in Mr. W. S. Lilly's excellent article on him in the Dictionary of National Biography.

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PUSEY

THE GUIDE of the OXFORD MOVEMENT

DWARD BOUVERIE PUSEY was born

August 22nd, 1800, in the fortieth year of the reign of George III., nine years after the death of Wesley, at Pusey House, Berkshire. He was about six months older than Newman. His father was the Hon. Philip Bouverie, son of Jacob, first Viscount Folkestone, by Elizabeth, daughter of the first Lord Romney, and granddaughter of the famous Admiral Sir Cloudesley Shovell. Dr. Pusey's mother was Lady Lucy Sherard, daughter of Robert, fourth Earl of Harborough, Canon of Salisbury, and widow of Sir Thomas Cave.

The Bouverie family were Walloons from the Low Countries of Holland. Their religion was that of the French Reformed Confession, and for that they had been driven from their fatherland. In 1568 Laurence des Bouveries

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