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R. W. Church. The Oxford Movement; Twelve Years, 1833-1845
The Oxford Movement; Twelve Years, 1833-1845
Table of Contents
PREFACE
FOOTNOTES:
CHAPTER I THE CHURCH IN THE REFORM DAYS. CHAPTER II THE BEGINNING OF THE MOVEMENT—JOHN KEBLE. CHAPTER III RICHARD HURRELL FROUDE. CHAPTER IV MR. NEWMAN'S EARLY FRIENDS—ISAAC WILLIAMS. CHAPTER V CHARLES MARRIOTT. CHAPTER VI THE OXFORD TRACTS. CHAPTER VII THE TRACTARIANS. CHAPTER VIII SUBSCRIPTION AT MATRICULATION AND ADMISSION OF DISSENTERS. CHAPTER IX DR. HAMPDEN. CHAPTER X GROWTH OF THE MOVEMENT, 1835–1840. CHAPTER XI THE ROMAN QUESTION. CHAPTER XII CHANGES. CHAPTER XIII THE AUTHORITIES AND THE MOVEMENT. CHAPTER XIV NO. 90. CHAPTER XV AFTER NO. 90. CHAPTER XVI THE THREE DEFEATS: ISAAC WILLIAMS, MACMULLEN, PUSEY. CHAPTER XVII W.G. WARD. CHAPTER XVIII THE IDEAL OF A CHRISTIAN CHURCH. CHAPTER XIX THE CATASTROPHE. THE OXFORD MOVEMENT
CHAPTER I
THE CHURCH IN THE REFORM DAYS
FOOTNOTES:
CHAPTER II
THE BEGINNING OF THE MOVEMENT—JOHN KEBLE
FOOTNOTES:
CHAPTER III[18]
RICHARD HURRELL FROUDE
SUPPLEMENTARY TO CHAPTER III[26]
FOOTNOTES:
CHAPTER IV
MR. NEWMAN'S EARLY FRIENDS—ISAAC WILLIAMS
FOOTNOTES:
CHAPTER V
CHARLES MARRIOTT
FOOTNOTES:
CHAPTER VI
THE OXFORD TRACTS
TO MY BRETHREN IN THE SACRED MINISTRY, THE PRESBYTERS AND DEACONS OF THE CHURCH OF CHRIST IN ENGLAND, ORDAINED THEREUNTO BY THE HOLY GHOST AND THE IMPOSITION OF HANDS
FOOTNOTES:
CHAPTER VII
THE TRACTARIANS
FOOTNOTES:
CHAPTER VIII
SUBSCRIPTION AT MATRICULATION AND ADMISSION OF DISSENTERS
FOOTNOTES:
CHAPTER IX
DR. HAMPDEN
FOOTNOTES:
CHAPTER X
GROWTH OF THE MOVEMENT
FOOTNOTES:
CHAPTER XI
THE ROMAN QUESTION
FOOTNOTES:
CHAPTER XII
CHANGES
FOOTNOTES:
CHAPTER XIII
THE AUTHORITIES AND THE MOVEMENT
FOOTNOTES:
CHAPTER XIV
NO. 90
CHAPTER XV
AFTER NO. 90
FOOTNOTES:
CHAPTER XVI
THE THREE DEFEATS: ISAAC WILLIAMS, MACMULLEN, PUSEY
FOOTNOTES:
CHAPTER XVII
W.G. WARD
FOOTNOTES:
CHAPTER XVIII
THE IDEAL OF A CHRISTIAN CHURCH
FOOTNOTES:
CHAPTER XIX
THE CATASTROPHE
FOOTNOTES:
INDEX
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R. W. Church
Published by Good Press, 2019
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At Easter 1826 Froude was elected Fellow of Oriel. He came back to Oxford, charged with Keble's thoughts and feelings, and from his more eager and impatient temper, more on the look-out for ways of giving them effect. The next year he became tutor, and he held the tutorship till 1830. But he found at Oriel a colleague, a little his senior in age and standing, of whom Froude and his friends as yet knew little except that he was a man of great ability, that he had been a favourite of Whately's, and that in a loose and rough way he was counted among the few Liberals and Evangelicals in Oxford. This was Mr. Newman. Keble had been shy of him, and Froude would at first judge him by Keble's standard. But Newman was just at this time "moving," as he expresses it, "out of the shadow of Liberalism." Living not apart like Keble, but in the same college, and meeting every day, Froude and Newman could not but be either strongly and permanently repelled, or strongly attracted. They were attracted; attracted with a force which at last united them in the deepest and most unreserved friendship. Of the steps of this great change in the mind and fortunes of each of them we have no record: intimacies of this kind grow in college out of unnoticed and unremembered talks, agreeing or differing, out of unconscious disclosures of temper and purpose, out of walks and rides and quiet breakfasts and common-room arguments, out of admirations and dislikes, out of letters and criticisms and questions; and nobody can tell afterwards how they have come about. The change was gradual and deliberate. Froude's friends in Gloucestershire, the Keble family, had their misgivings about Newman's supposed liberalism; they did not much want to have to do with him. His subtle and speculative temper did not always square with Froude's theology. "N. is a fellow that I like more, the more I think of him," Froude wrote in 1828; "only I would give a few odd pence if he were not a heretic."[15] But Froude, who saw him every day, and was soon associated with him in the tutorship, found a spirit more akin to his own in depth and freedom and daring, than he had yet encountered. And Froude found Newman just in that maturing state of religious opinion in which a powerful mind like Froude's would be likely to act decisively. Each acted on the other. Froude represented Keble's ideas, Keble's enthusiasm. Newman gave shape, foundation, consistency, elevation to the Anglican theology, when he accepted it, which Froude had learned from Keble. "I knew him first," we read in the Apologia, "in 1826, and was in the closest and most affectionate friendship with him from about 1829 till his death in 1836."[16] But this was not all. Through Froude, Newman came to know and to be intimate with Keble; and a sort of camaraderie arose, of very independent and outspoken people, who acknowledged Keble as their master and counsellor.
"The true and primary author of it" (the Tractarian movement), we read in the Apologia, "as is usual with great motive powers, was out of sight. … Need I say that I am speaking of John Keble?" The statement is strictly true. Froude never would have been the man he was but for his daily and hourly intercourse with Keble; and Froude brought to bear upon Newman's mind, at a critical period of its development, Keble's ideas and feelings about religion and the Church, Keble's reality of thought and purpose, Keble's transparent and saintly simplicity. And Froude, as we know from a well-known saying of his,[17] brought Keble and Newman to understand one another, when the elder man was shy and suspicious of the younger, and the younger, though full of veneration for the elder, was hardly yet in full sympathy with what was most characteristic and most cherished in the elder's religious convictions. Keble attracted and moulded Froude: he impressed Froude with his strong Churchmanship, his severity and reality of life, his poetry and high standard of scholarly excellence. Froude learned from him to be anti-Erastian, anti-methodistical, anti-sentimental, and as strong in his hatred of the world, as contemptuous of popular approval, as any Methodist. Yet all this might merely have made a strong impression, or formed one more marked school of doctrine, without the fierce energy which received it and which it inspired. But Froude, in accepting Keble's ideas, resolved to make them active, public, aggressive; and he found in Newman a colleague whose bold originality responded to his own. Together they worked as tutors; together they worked when their tutorships came to an end; together they worked when thrown into companionship in their Mediterranean voyage in the winter of 1832 and the spring of 1833. They came back, full of aspirations and anxieties which spurred them on; their thoughts had broken out in papers sent home from time to time to Rose's British Magazine—"Home Thoughts Abroad," and the "Lyra Apostolica." Then came the meeting at Hadleigh, and the beginning of the Tracts. Keble had given the inspiration, Froude had given the impulse; then Newman took up the work, and the impulse henceforward, and the direction, were his.
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