n Church, an organisation sufficiently
coherent and universal to provide a rallying ground for defence against
the new barbarian invasion--proceeding this time not from the rude
nations of the North, but from the crowded alleys of our great
towns--which threatens to plunge us into a new Dark Age. The menace of
the Red Peril will secure, for a long time to come, the survival of the
Black.

But the Roman Catholicism which has a future is probably that of
Manning, and not that of Newman. A Church which depends for its strength
and prestige on the iron discipline of a centralised autocracy, and on
the fanatical devotion of soldiers who know no duty except obedience, no
cause except the interests of their society, can make no terms with the
disintegrating nominalism, the uncertain subjectivism, of a mind like
Newman's. It has been the strange fate of this great man, after driving
a wedge deep into the Anglican Church, which at this day is threatened
with disruption through the movement which he helped to originate, to
have nearly succeeded in doing the same to the far more compact
structure of Roman Catholicism. The Modernist movement has from the
first appealed to Newman as its founder, and has sought to protect
itself under his authority. It is necessary to consider, as the last
topic of this article, whether this affiliation can be allowed to be
true. No one who has read any of Newman's works can doubt that he would
have recoiled with horror from the destructive criticism of Loisy, the
contempt for scholastic authority of Tyrrell, and the defiance hurled at
the Papacy in the manifesto of the Italian Modernists. Newman's doctrine
of Development was far removed from that of Bergson's 'L'Evolution
Creatrice.' He defended the fact of development against the staticism of
contemporary Anglicanism; but his notion of development was more like
the unrolling of a scroll than the growth of a tree or the expansion and
change of a human character. 'Every Catholic holds,' he says, 'that the
Christian dogmas were in the Church from the time of the Apostles; that
they were ever in their substance what they are now.' Compare this with
the following words from the Italian manifesto: 'The supernatural life
of Christ in the faithful and in the Church has been clothed in an
historical form, which has given birth to what we might somewhat loosely
call the Christ of legend.... Such a criticism does away with the
possibility of finding in Christ