es, not from Dr. Pusey's way of stating them.
There may be no way to peace, but surely if there is, though it implies
giving full weight to your sympathies, and to the points on which you
may give way, it also involves the possibility of speaking out plainly,
and also of being listened to, on the points on which you really
disagree. Does Dr. Newman think that all Dr. Pusey felt he had to do
was to conciliate Roman Catholics? Does it follow, because objections
are intemperately and unfairly urged on the Protestant side, that
therefore they are not felt quite as much in earnest by sober and
tolerant people, and that they may not be stated in their real force
without giving occasion for the remark that this is reviving the old
cruel war against Rome, and rekindling a fierce style of polemics which
is now out of date? And how is Dr. Pusey to state these objections if,
when he goes into them, not in a vague declamatory way, but showing his
respect and seriousness by his guarded and full and definite manner of
proof, he is to be met by the charge that he does not show sufficient
consideration? All this may be a reason for thinking it vain to write
an Eirenicon at all. But if one is to be attempted, it certainly will
not do to make it a book of compliments. Its first condition is that if
it makes light of lesser difficulties it should speak plainly about
greater ones.

But this is, after all, a matter of feeling. No doubt, as Dr. Newman
says, people are not pleased or conciliated by elaborate proofs that
they are guilty of something very wrong or foolish. What is of more
interest is to know the effect on a man like Dr. Newman of such a
display of the prevailing tendency of religious thought and devotion in
his communion as Dr. Pusey has given from Roman Catholic writers. And
it is plain that, whoever else is satisfied with them, these tendencies
are not entirely satisfactory to Dr. Newman. That rage for foreign
ideas and foreign usages which has come over a section of his friends,
the loudest and perhaps the ablest section of them, has no charms for
him. He asserts resolutely and rather sternly his right to have an
opinion of his own, and declines to commit himself, or to allow that
his cause is committed, to a school of teaching which happens for the
moment to have the talk to itself; and he endeavours at great length to
present a view of the teaching of his Church which shall be free, if
not from all Dr. Pusey's objections,