s; if only he had had the hard
heart of a proselytiser, he would have seen that it was his duty to
undermine and shatter their old convictions. But he cared more for the
tempers and beliefs in which he was at one with his Anglican friends,
than for those in which they could not follow him. But the struggle came
on gradually. What he feared at first was not the triumph of Rome, but
the break-up of the English Church; the apparent probability of a great
schism in it. "I fear I see more clearly that we are working up to a
schism in the English Church, that is, a split between Peculiars and
Apostolicals ... I never can be surprised at individuals going off to
Rome, but that is not my chief fear, but a schism; that is, those two
parties, which have hitherto got on together as they could, from the
times of Puritanism downwards, gathering up into clear, tangible, and
direct forces, and colliding. Our Church is not at one with itself,
there is no denying it." That was at first the disaster before him. His
thought for himself began to turn, not to Rome, but to a new life
without office and authority, but still within the English Church. "You
see, if things come to the worst, I should turn brother of charity in
London." And he began to prepare for a move from Oxford, from St.
Mary's, from his fellowship. He bought land at Littlemore, and began to
plant. He asks his brother-in-law for plans for building what he calls a
[Greek: monea]. He looks forward to its becoming a sort of Monastic
school, but still connected with the University.

In Mr. Newman's view of the debate between England and Rome, he had all
along dwelt on two broad features, _Apostolicity_ and _Catholicity_,
likeness to the Apostolic teaching, and likeness to the uninterrupted
unity and extent of the undivided Church; and of those two features he
found the first signally wanting in Rome, and the second signally
wanting in England. When he began to distrust his own reasonings, still
the disturbing and repelling element in Rome was the alleged defect of
Apostolicity, the contrast between primitive and Roman religion; while
the attractive one was the apparent widely extended Catholicity in all
lands, East and West, continents and isles, of the world-wide spiritual
empire of the Pope. It is these two great points which may be traced in
their action on his mind at this crisis. The contrast between early and
Roman doctrine and practice, in a variety of ways, some of them m