der Sache immer allegingr
einleuchten." He conceived no bounds to the unforeseen resources of
Christian thought and faith. A philosopher in whose works he would not
have expected to find the scientific expression of his own idea, has a
passage bearing close analogy to what he was putting forward in 1861:

It is then in the change to a higher state of form or composition
that development differs from growth. We must carefully distinguish
development from mere increase; it is the acquiring, not of greater
bulk, but of new forms and structures, which are adapted to higher
conditions of existence.

It is the distinction which Uhhorn draws between the terms _Entfaltung_
and _Entwickelung_. Just then, after sixteen years spent in the Church
of Rome, Newman was inclined to guard and narrow his theory. On the one
hand he taught that the enactments and decisions of ecclesiastical law
are made on principles and by virtue of prerogatives which _jam antea
latitavere_ in the Church of the apostles and fathers. But he thought
that a divine of the second century on seeing the Roman catechism, would
have recognised his own belief in it, without surprise, as soon as he
understood its meaning. He once wrote: "If I have said more than this,
I think I have not worked out my meaning, and was confused--whether the
minute facts of history will bear me out in this view, I leave to others
to determine." Doellinger would have feared to adopt a view for its own
sake, without knowing how it would be borne out by the minute facts of
history. His own theory of development had not the same ingenious
simplicity, and he thought Newman's brilliant book unsound in detail.
But he took high ground in asserting the undeviating fidelity of
Catholicism to its principle. In this, his last book on the Primitive
Church, as in his early lectures, he claims the unswerving unity of
faith as a divine prerogative. In a memorable passage of the _Symbolik_
Moehler had stated that there is no better security than the law which
pervades human society, which preserves harmony and consistency in
national character, which makes Lutheranism perpetually true to Luther,
and Islamism to the Koran.

Speaking in the name of his own university, the rector described him as
a receptive genius. Part of his career displays a quality of
assimilation, acquiescence, and even adaptation, not always consistent
with superior originality or intense force of character. His