tion to remain united to the Church.'[25]

As compared with their successors, the Tractarians were academic and
learned; they preached thoughtful and carefully prepared sermons; they
cared little for ecclesiastical millinery, and often acquiesced in very
simple and 'backward' ceremonial. Their theory of the Church, their
personal piety and self-discipline, were of a thoroughly medieval type,
as may be seen from certain chapters in the life of Pusey. They fought
the battle of Anglo-Catholicism, at Oxford and elsewhere, with a
whole-hearted conviction that knew no misgivings or scruples. Oxford has
not forgotten the election, as late as 1862, of an orthodox naval
officer to a chair of history for which Freeman was a candidate.

A change of tone was already noticeable, according to Dean Church, soon
after Newman's secession. Many High Churchmen, in speaking of the
English Church, became apologetic or patronising or lukewarm.
Progressive members of the party professed a distaste for the name
Anglican, and wished to be styled Catholics pure and simple. The same
men began to speak of their opponents in the Church as Protestants; no
longer as ultra-Protestants. Other changes soon manifested themselves.
The archaeological side of the movement lost its interest; the appeal to
antiquity became only a convenient argument to defend practices adopted
on quite other grounds. The _epigoni_ of the Catholic revival are not
learned; they know even less of the Fathers than of their Bibles. Their
chief literature consists of a weekly penny newspaper, which reflects
only too well their prejudices and aspirations. On the other hand, they
are far busier than the older generation. The movement has become
democratic; it has passed from the quadrangles of Oxford to the streets
and lanes of our great cities, where hundreds of devoted clergymen are
working zealously, without care for remuneration or thought of
recognition, among the poorest of the populace. Of late years, the more
energetic section of the party has not only abandoned the 'Church and
King' Toryism of the old High Church party, but has plunged into
socialism. The Mirfield community is said to be strongly imbued with
collectivist ideas; and the Christian Social Union, which is chiefly
supported by High Churchmen, tends to become more and more a Union of
Christian Socialists, instead of being, as was intended by its founders,
a non-political association for the study of social duties