ems, necessitates its distinctions, rules over the
succession and gradation of its arguments. The whole aim of the work is
to withdraw religion and the proofs of it, from the region of reason
into the realm of conscience and imagination, where the arguments which
reign may satisfy personal experience without alleging objective
validity or being able to bear the criticism which tests it. Again, he
is the perverse, unconscious child of the age which he curses. Had not
Kant and Schleiermacher, Coleridge and Channing sought, does not Ritschl
seek, to remove religion from the realm of metaphysics and to bring it
within the realm of experience? They had, however, pursued the same end
by different means. One is reminded of that saying of Gretchen
concerning Mephistopheles: 'He says the same thing with the pastor, only
in different words.' Newman says the same words, but means a different
thing.

Assuming the reduction of religion to experience, in which Kant and
Schleiermacher would have agreed, and asserting the worthlessness of
mentality, which they would have denied, we are not surprised to hear
Newman say that without Catholicism doubt is invincible. 'The Church's
infallibility is the provision adopted by the mercy of the Creator to
preserve religion in the world. Outside the Catholic Church all things
tend to atheism. The Catholic Church is the one face to face antagonist,
able to withstand and baffle the fierce energy of passion and the
all-dissolving scepticism of the mind. I am a Catholic by virtue of my
belief in God. If I should be asked why I believe in God, I should
answer, because I believe in myself. I find it impossible to believe in
myself, without believing also in the existence of him who lives as a
personal, all-seeing, all-judging being in my conscience.' These
passages are mainly taken from the _Apologia_, written long after Newman
had gone over to the Roman Church. They perfectly describe the attitude
of his mind toward the Anglican Church, so long as he believed this, and
not the Roman, to be the true Church. He had once thought that a man
could hold a position midway between the Protestantism which he
repudiated and the Romanism which he still resisted. He stayed in the
_via media_ so long as he could. But in 1839 he began to have doubts
about the Anglican order of succession. The catholicity of Rome began to
overshadow the apostolicity of Anglicanism. The Anglican formularies
cannot be at variance with