th that is in him, then the reactionary's
reasoning is as imposing and suggestive as is any other. He leaves in
his work an intellectual deposit which must be considered. He makes a
contribution which must be reckoned with, even more seriously, perhaps,
by those who dissent from it than by those who may agree with it. Such
deposit Newman and the Tractarian movement certainly did make. They
offered a rationale of the reaction. They gave to the Catholic revival a
standing in the world of ideas, not merely in the world of action.
Whether their reasoning has weight to-day, is a question upon which
opinion is divided. Yet Newman and his compeers, by their character and
standing, by their distinctively English qualities and by the road of
reason which they took in the defence of Catholic principles, made
Catholicism English again, in a sense in which it had not been English
for three hundred years. Yet though Newman brought to the Roman Church
in England, on his conversion to it, a prestige and qualities which in
that communion were unequalled, he was never _persona grata_ in that
Church. Outwardly the Roman Catholic revival in England was not in large
measure due to Newman and his arguments. It was due far more to men like
Wiseman and Manning, who were not men of argument but of deeds.

NEWMAN

John Henry Newman was born in 1801, the son of a London banker. His
mother was of Huguenot descent. He came under Calvinistic influence.
Through study especially, of Romaine _On Faith_ he became the subject of
an inward conversion, of which in 1864 he wrote: 'I am still more
certain of it than that I have hands and feet.' Thomas Scott, the
evangelical, moved him. Before he was sixteen he made a collection of
Scripture texts in proof of the doctrine of the trinity. From Newton _On
the Prophecies_ he learned to identify the Pope with anti-Christ--a
doctrine by which, he adds, his imagination was stained up to the year
1843. In his _Apologia_, 1865, he declares: 'From the age of fifteen,
dogma has been a fundamental principle of my religion. I cannot enter
into the idea of any other sort of religion.' At the age of twenty-one,
two years after he had taken his degree, he came under very different
influences. He passed from Trinity College to a fellowship in Oriel. To
use his own phrase, he drifted in the direction of liberalism. He was
touched by Whately. He was too logical, and also too dogmatic, to be
satisfied with Whately's posit