principles of a liberal Calvinism. In later life Newman attributed his strong religious tendencies to the evangelical books his mother read with him, and particularly to the Commentary of Scott and Law's Serious Call to the Unconverted. His father's bank, that of Messrs. Ramsbottom, Newman & Co., failed in the year 1816, and it became necessary for the boy to prepare for a profession. He left the school at Ealing, which he had attended since 1808, and matriculated in December 1816 at Trinity College, Oxford. At this early age, fifteen, he became persuaded that it was God's will that he should lead a celibate life, and from this conviction he never swerved. He was elected a scholar of his college in 1819, and took his degree in 1820. In 1821 -he printed two cantos of an anonymous poem, St. Bartholomew's Eve. His career at Oxford was distinguished, and in April 1822 he was chosen to a fellowship at Oriel College, which then stood at the head of the University for learning; this fellowship Newman continued to hold until 1845. In 1822 he was very solitary, having formed but few friendships; a little later he was drawn to Pusey, and later still to Hawkins and Keble. His mind and temperament ripened slowly, and he has told. us that up to 1827, so far from understanding the real bent of his mind, he was "drifting in the direction of Liberalism." By this time, however, he had been. ordained (June 13, 1824), and had become curate of the Oxford parish of St. Clement's. Illness and bereavement, and in 1829 friendship with Hurrell Froude (18031836), began to draw Newman powerfully towards the Medieval Church. For a year Newman was Vice-Principal of Alban Hall, and in October 1828 he received the appointment in which he was to exercise so extraordinary an influence, that of Vicar of St. Mary's, Oxford. A very important development of Newman's character was brought about by a journey which he undertook in the winter of 1832, in company with Hurrell Froude. The friends went by sea to the Mediterranean, and visited the coasts of Greece, North Africa, and Italy; in April 1833 they parted in Rome, Newman proceeding to Sicily, where he fell ill at Leonforte and nearly died; recovering, he made his way to Palermo, and was back in England by the beginning of July. During this journey Newman composed all the most beautiful of his lyrics; he was in a highly-strung nervous condition during the whole time, and he was being drawn, irresistibly, nearer and nearer to a dogmatic sacerdotalism. His earliest important book was now published, The Arians of the Fourth Century (1833); and from the date of Newman's return from Sicily the celebrated "Oxford Movement" may be said to have begun. Twelve years, however, were to elapse before Newman determined to join the Church of Rome; years spent in a fierce attempt to define his position, and to lead the party which gathered about him along a via media of High Anglicanism, half-way between Protestantism and Popery. The progress of this movement may be read in Newman's Tracts for the Times (1834-1841), in his Parochial and Plain Sermons (1834-1842), and in innumerable Tractarian publications by himself and by others. In 1842 he resigned St. Mary's, and retired, for greater seclusion, to Littlemore, where he lived for three years, more and more vainly endeavouring to reconcile his position with Anglican doctrine. Here his disciples flocked to him, until he was openly accused of setting up an Anglo

E. B. Pusey

Catholic monastery in defiance of the Bishop; he and those who followed him were subjected in consequence to much annoyance. Newman, however, was still on what he called his "Anglican deathbed," and could not die until, in October 1845, his last doubts were removed, and he was received into the Roman Catholic Church by a Passionist Father, who came to Littlemore for that purpose. Newman embodied his long struggle in the Essay on the Development of Christian Doctrine. After a visit to Cardinal Wiseman at Oscott, Newman left Littlemore and Oxford in February 1846, and proceeded to Rome, where he joined the community of St. Philip Neri, "the saint of gentleness and kindness." Returning to England in 1848, he founded the Oratory at Birmingham. In the same

year Newman's first Catholic volume, Loss and Gain, was published; it is a sort of novel of Oxford undergraduate life in the Tractarian days. Next year he published his Discourses Addressed to Mixed Congregations, marked by a greater joyousness and liberty of speech than any of his previous sermons; and in 1850 he went further still in his Lectures on Anglican Difficulties, delivered in London; the effect of these latter was instant and far-reaching. Newman had now become a great force in English religious life, and was the object of widespread alarm and dislike. These concentrated themselves in the Achilli libel suit, in the course of which an English jury mulcted Newman, by damages and costs together, of £12,000, a sum immediately paid by a subscription of the whole Catholic world. 1854 he was appointed Rector of the new Roman University in Dublin, and there he published, anonymously, his prose romance of Callista. Newman returned in 1858 to Birmingham, and founded a Catholic College at Edgbaston, which continued to be his home for the remainder of his life. For some years his career was now a very quiet one, but his name was in 1864 brought violently before the public by Charles Kingsley, who opened a singularly infelicitous attack upon him. The controversy culminated in Kingsley's boisterous l'hat then does Dr. Newman mean? to which the Father replied, with infinite dignity and wit, in the Apologia pro Vitâ Sud of the same year; this has been the most popular and most widely influential of all Newman's works. In 1870 he was perhaps less successful with a more ambitious Grammar of Assent. In the meantime he had published the longest of his poems, The Dream of Gerontius

I had it

The Judge

age before me, and I saw
severe s'en in the Crucifix,

Now that the hour is come, my fear infled;
And at this balance of my destiny.
Now close upon me, I can forward look
with a serenest joy

Angel. I

It is because th

that

Then thou didst fear, and now thou dost not fear.

Thou hadst forestalled the agony, and so

is passed

• For thee the bitterness of death is

Also, because already
in thy soul
The pidyment is begun.
That

day of doom.

One and the same for the collected world,
That solemn consummation for all flest..

Is, in the case

of each.

anticipated

Elpon his death; and, as the last great day

In the particular judgment

So now too,

a rehearsed,

ere there comest to the Throne.

A presage falls upon thee, as a

as a say

Straight from the Judge, expressive of thy lot

That calm and joy, uprising in thy sorel,

Is first. fruit to thee of the recompense,