TERESA: Maestra de costura y catequista - Primera Entrega

TERESA: Maestra de costura y catequista



En Castagnito vive la familia Merlo, con el padre Héctor, la madre Vicenta Rolando y sus cuatro hijos: Juan Bautista, nacido en 1892; María Teresa, nacida el 20 de febrero de 1894; Constancia León, en 1896 y Carlos, en 1898.

Ahora la guerra irá llamando poco a poco a los tres varones, incluido Constancio León, seminarista, que, sacerdote más tarde, será por largo tiempo párroco de Barolo. Juan Bautista y Carlos seguirán “destripando terrones”, como suele decirse, bajo la guía del padre.

Los Merlo son agricultores independientes.

Una familia que puede considerarse “conspicua” en su ambiente, pero no porque sobresalga en riqueza o poder. Goza más bien de una cordial autoridad, fundada únicamente en las cosas que realmente importan en el campo: las tierras, de las mejores cultivadas, la familia serena y sobria, autosuficiente a lo largo de las generaciones, el hablar ponderado. Por eso muchos en el pueblo optan por aconsejarse con papá Héctor sobre el campo, la familia o los contratos: es la personificación auténtica y rural del justo, hombre de trabajo y de fe, cristiano de una sola pieza, en la iglesia durante las Vísperas cantadas, en él – típico también esto del campo – el prestigio de su mujer Vicenta, a quien nadie ve nunca ociosa. Mandan a sus hijos a las funciones de la iglesia y asiduamente al catecismo del párroco, don Pistone; pero son ellos, Héctor y Vicenta los primeros que sientan cátedra de vida cristiana en casa.

En este ambiente ha nacido y crecido María Teresa, a quien sus familiares llaman simplemente Teresa. En Castagnito ha frecuentado las primeras clases elementales.

Para continuar los estudios había que ir a Guarene, a dos kilómetros de distancia, y Teresa después de los primeros meses se quedó en casa, interrumpiendo el cuarto curso. Era demasiado peligroso coger frío en invierno con una salud tan frágil como la suya. Su madre le hizo continuar los estudios en privado con una maestra de Castagnito: María Chiarla. Con ella Teresa terminó anticipadamente los programas de cuarto y quinto. Pero no sólo. Como escribe Luis Rolfo, la maestra Chiarla hizo algo más por ella: “ con pleno consentimiento de sus padres la ayudó también a conocer mejor la vida espiritual y, en particular, le enseñó a hacer todos los días una breve meditación, para la cual le proporcionó un libro que le gustó mucho y que conservaba todavía cuando entró en la vida religiosa. (Alle sorgenti)

Esta niña debía de poseer algún otro don además de la inteligencia, a juzgar por los resultados de los estudios. Le resultaba fácil, por ejemplo, sobresalir sin contrastes entre sus coetáneas. Y así lograba establecer sin dificultad relaciones de confianza con personas adultas. En efecto, después de la maestra Chiarla se ocupó de ella la señorita Cassinelli, persona acomodada del lugar, gracias a la cual podría ir durante algún tiempo la montaña beneficiándose en la salud. Irán juntas también a hacer ejercicios espirituales donde las religiosas de María Auxiliadora en Nizza Monferrato.



Primera comunión a los ocho años, confirmación a los trece, misa y comunión diarias, animadora de los cantos en la iglesia, catequista precoz… Reunía casi todas las condiciones para ser religiosa. Y en el pueblo no faltaba tampoco un modelo preciso de religiosas: las del Cottolengo, que atendían el asilo infantil. Pero como ya se ha visto, a causa de su salud, Teresa no es admitida a vestir el hábito.

Entonces, para hacer frente a cualquier necesidad, tendrá que aprender bien un oficio. O sea, no basta que se apañe simplemente con algún trabajo: debe destacar, como su padre y hermanos en el campo. En aquella época y con su poca salud, no hay mucho que elegir: costura y bordado ocupan el primer lugar; y ella los aprende yendo adonde sea necesario.

Su primera escuela es el Ritiro della Divina Providenza en Alba, donde se enseña a fondo la costura . Después pasa a un taller de Turín para hacerse maestra de bordado. En total, dos años fuera de casa con sacrificios para ella y los suyos. Pero ven que vuelve contenta: domina un arte seguro.

Así que abre su taller-escuela de costura y bordado en casa, y pronto se la ve reinar sobre graciosos círculos de alumnas, que acuden también de los pueblos cercanos: muchachitas principiantes y otras que quieren perfeccionar o preparar el ajuar de bodas. Tiene su propio atelier, diríamos hoy. Pero para ella es también otra cosa: las alumnas serán al mismo tiempo buenas modistas y buenas cristianas. Para ella el trabajo bien hecho, y la oración bien recitada, y la explicación bien entendida, y el pobre ayudado y la enemistad olvidada son un todo indivisible. No concibe una cualidad sin las demás: como su padre Héctor, que es buen cristiano cuando poda a su debido tiempo las vides y cuando se encuentra en el coro para las Vísperas antes de que el párroco entone el primer salmo: Dixit Dominus Domino meo…

Por su parte, las alumnas como sucede a menudo con quien se admira, absorben inconscientemente sus buenos modales; algo que se notaba mucho en las familias de un tiempo; y no raramente de los modales derivaba la elección de la maestra de costura. Decir: He aprendido con la Tal, significaba también haber aprendido un comportamiento. Y el que ha aprendido con Teresa lo revela con pequeños detalles amables, delicadezas de trato que proceden directamente de ella.



En cuanto a Teresa, quién sabe si con estas chiquillas no estará haciendo un aprendizaje para algo que todavía no se imagina. Pero de momento, debe sentirse realizada ya con todo esto y con la satisfacción que le proporciona la actividad de catequista.

Mucho antes de los veinte años ya era la mejor por solidez, preparación y por eficacia de enseñanza. Con gran alegría de don Pistone, párroco de Castagnito, sin la menor duda.

Pero Castagnito y su párroco, así como la diócesis de Alba y su obispo, y muchos de sus sacerdotes, en esta época son lugares y gente de punta precisamente en materia de catequesis. El mundo católico sufre la durísima y amarga prueba del ataque modernista con relativos contraataques, todo ello combinado con la realidad de una ignorancia religiosa que da miedo.



Obispos y sínodos particulares se quejan de la deserción de la doctrina; es decir, de la enseñanza sistemática de la fe. Pero ¿cómo acusar simplemente a los fieles, si esta instrucción es deficiente incluso en ciertos seminarios menores? Sin contar con la trágica influencia de las condiciones sociales: “el duro trabajo de los niños, con frecuencia superior a sus fuerzas, impide en las ciudades y en el campo que asistan al catecismo. Por ejemplo, en particular en el Polesine, los niños no pueden acudir a la doctrina cristiana porque durante el invierno no tienen ni calzado ni vestido, y en verano se dedican a los trabajos del campo, escriben los párrocos y los obispos” (L. Nordera, II catecismo di Pio X)



Sobre el gravísimo problema intervino en abril de 1905 el mismo papa Pio X con la encíclica Acerbo nimis, en la que escribía entre otras cosas: “Y que también entre los cristianos de nuestros días hay muchísimos que viven en una extrema ignorancia de las cosas necesarias que se han de saber para la salvación eterna, es lamento hoy común, y, por desgracia, lamento justísimo (…) Sabemos que el oficio de catequista no es bien visto por muchos, porque generalmente no es muy estimado ni apropiado para recibir aplausos (…) De lo que se sigue que, languideciendo en nuestros días y habiendo desaparecido en muchos la fe, se cumple muy superficialmente, cuando no se olvida del todo, el deber de la enseñanza del catecismo.”

Y ordenaba: “Todos los párrocos, y en general todos los que tienen cura de almas, todos los domingos y fiestas del año, sin excepción alguna, amaestren con el texto del catecismo, durante una hora, a los niños y niñas.

La diócesis de Alba no tiene necesidad de estímulo en materia de catecismo. Está en la vanguardia desde hace decenios. Bien representada ya por el primer congreso catequístico de Piacenza (1889), ha puesto inmediatamente en práctica el capital postulado relativo a la escuela para profesores de religión. Entonces se usaba mucho el catecismo compilado en 1765 por el milanés mons. Casati, obispo de Mondoví, que con algunas modificaciones se convirtió desde 1896 en texto único para la enseñanza elemental de la religión en todas las diócesis piamontesas y lombardas. Y a partir de 1912, cuando salió el catecismo único llamado de Pio X, Alba estaba preparada para la puesta al día, con una comisión catequística diocesana para la formación de catequistas en sintonía con la renovación de programas y metodologías.

En una diócesis tan pequeña, convocar asambleas del clero para el catecismo y acudir a ellas unos 150 sacerdotes, quiere decir algo sin duda. Pero dice también algo más un hecho aparentemente sin importancia de vida militar durante la guerra. Dos seminaristas de Alba llamados a las armas asisten en el cuartel a una disputa sobre religión, escuchando atónitos la argumentada defensa del catolicismo hecha por un simple soldado. Hablan con él creyendo que es un sacerdote o clérigo y descubren que es un campesino con las simples clases elementales. Pero el catecismo lo ha aprendido justamente en la diócesis de Alba, en Castagnito, de labios del párroco, don Pistone. Se llama Juan Bautista Merlo. Así ambos clérigos llegan a conocer a toda su familia, y todo esto llega a oídos del Padre Alberione: incluida la historia de Teresa, maestra local de costura y de cristianismo, que cuenta ya con veintiún años. También se encuentra en el seminario uno de los Merlo, Constancio León. Y a él el señor Teólogo le da un recado para su madre: ¿le permitiría a Teresa enseñar costura y bordado en Alba, en el taller recién abierto?

¡Pero si ya lo hace en casa!, debe de haber pensado Vicenta Merla, muy poco atraída por la propuesta. Tras algunas palabras en familia, se toma la decisión de hacerse explicar la propuesta oralmente. Así, pues, el domingo 27 de junio de 1915 hay una entrevista en Alba en la iglesia de los santos Cosme y Damián. El Padre Santiago habla primero con la madre y después con la hija en la sacristía. Conversaciones por separado, pero argumento único. Se trata, explica él, de dirigir al grupito que debe coser ropa para los soldados. Pero no sólo. De aquel grupo y del experimento de vida en común debe nacer más tarde otro. Y para Teresa se tratará de realizar de manera totalmente inesperada el sueño de hacerse religiosa. Será una cosa nueva, con sus dificultades; requerirá tiempo, habrá que esperar y rezar.

Teresa acepta. No sin haber obtenido antes el sí explícito de su madre, como es costumbre entre los Merlo. Y para empezar en seguida se puede quedar ya en Alba aquel domingo. Al no vivir en Alba, se hospedará en la casa de Boffi durante algún tiempo. A fines de 1915 se encontrará una sede más apropiada para taller y vivienda, en la vía Accademi.

Boffi, por su trabajo, sólo puede dedicar al taller algunas horas al día. Teresa Merlo le dedica en cambio todo el tiempo, aunque, eso sí, al mismo nivel que las demás; trabajando como ellas. Pero debido a la competencia en el oficio y a sus cualidades espirituales, que no pasan desapercibidas para las compañeras, va adquiriendo cierto ascendente. La vida del pequeño grupo se orienta gradualmente hacia el rumbo previsto por el Padre Santiago. Desde el mismo momento de la apertura del taller se va hacia la transformación en comunidad, hacia los futuros votos y el nuevo apostolado con la prensa. Así, entre una plegaria y una meditación, entre las conferencias del Padre Alberione y las del canónigo Chiesa, el grupo empieza a plasmarse. Perderá por el camino a muchachas sólo interesadas por la escuela profesional, pero atraerá a otras, orientadas hacia la vida religiosa.

De cara al exterior todo resulta aún mimetizado y cauto. La Gazzetta d´Alba publica anuncio sobre la “Escuela de costura”, “de corte”, o “de bordado”, que se encuentra en la vía Accademia (el P. Santiago Alberione procura evitar denominaciones que llamen la atención); al par comunica que en esa misma dirección se pueden encontrar también buenos libros.

Pero atendamos a los números. Después del desafortunado comienzo con la comisión para el ejército (Que acaba mal, al parecer, por errores de parte militar) en el taller se enseña el oficio a algunas alumnas externas, mientras que sólo las internas navegan por la “ruta Alberione” hacia el estado religioso y el apostolado con la prensa. Pero aquí los números son pequeños, mínimos. Apenas si hay tres internas el 16 de febrero de 1916, cuatro a primeros de abril de 1917 y cinco un año más tarde. Esto se lee en las relaciones periódicas enviadas al obispo por el Padre Alberione, que habla siempre de “hijas” con el significado piamontés de “muchachas”. Son realmente pocas en verdad. Parece que a la planta le cuesta bastante crecer. Mientras tanto la azotan las tempestades.

Y qué tempestades. Cosas poco menos que increíbles, cuando se las recuerda hoy. La idea del P. Santiago es combatida primero con reclamaciones al obispo para que decrete su liquidación. Luego, al no funcionar este método, con cartas a Roma, a las Congregaciones vaticanas, solicitando intervenciones represivas de una vez por todas. Pero no basta: hay incluso quien recurre a las autoridades civiles, comprendido al parecer un subsecretario, siempre contra Alberione, siempre para acabar con aquellas obras tan minúsculas, apenas visibles: un grupito de muchachos y otro de muchachas.

Pero, ¿Por qué tanto encarnizamiento?

La razón es la de costumbre: estos adversarios son cristianos bien intencionados, no enemigos de la Iglesia decididos a desarraigarla. A sus ojos, el extirpador y casi el enemigo – el Gran peligro – es justamente el Padre Santiago Alberione. Se le acusa de empobrecer el seminario llevándose a los clérigos, que serán lanzados a la aventura junto con muchas chicas sacadas de las familias o eventualmente en órdenes religiosas, donde podrían hacer mucho bien; y seguramente de sus parroquias, donde ya estaban haciendo el bien, como Teresa Merlo en Castagnatito, brazo derecho catequístico de don Pistone, el cual no perdonará nunca al Señor Teólogo que se la llevara.

Además … Esta empresa con máquinas, papel, alquileres, estas iniciativas que cuestan mucho dinero, ¿no son también peligros tremendos, si se tiene en cuenta cómo han acabado otras iniciativas católicas en ese mismo campo de la prensa y de los periódicos? Pues bien, no se trata de personas pérfidas, sino de gente de buena fe, pero corta de vista, para quien el P. Alberione es un aventurero al que hay que parar a toda costa por el bien de la diócesis. Frente a todo esto ya es un milagro cómo aguantan los dos grupitos de seminaristas y de hijas. “En determinados momentos”, escribirá más tarde Teresa, “las cosas parecían tan oscuras que no se entendía nada”.

Naturalmente las habladurías llegaron hasta su misma casa, pues Clelia, la tercera que entró, escribe un buen día a su madre: "No tengo miedo de lo que dice, porque sé perfectamente lo que hago y en dónde estoy. El proverbio dice: “Hablar bien, obrar bien y dejar que los perros ladren”. (…) Gracias al Señor, he adquirido tanta paz y tranquilidad que no puedes ni imaginarte, y ya no me importa nada lo que dicen.”



Fuente: TECLA, Domenico Agasso, Ediciones Paulinas, 1993.

Colaboracion de Romina "Rochi" Agnoletti

Life of Cardinal Newman - INDEX

Index
ABBOTSFORD, i. 260, 264, 300
Academia of the Catholic Religion in England founded, i. 524;
Newman’s attitude towards, 525; first meeting of, 532; referred
to, 521, 534, 535
Achilli trial, The, i. 276, et seq.; text of Newman’s indictment of
Achilli, 279 n.; description of Achilli, 291; the Times and the
verdict, 292; enormous expenses of the trial, 295-296; Newman
goes up for judgment, 296-297; new trial moved for, 297-300;
refused, 300; subscription among Catholics throughout the
world for his expenses, 303. Newman thanks Sister Maria Pia
for her aid in obtaining witnesses, ii. 521. Referred to, i. 7, 304,
315, 318, 321, 327, 330, 546, 644. ii. 422
Acton, Cardinal, i. 103, 147, 162. ii. 435 n.
Acton, Sir John (afterwards Lord Acton), on Ultramontane
writers, of the nineteenth century, i. 314; his first acquaintance
with Newman, 443; on the study of Christian origins, 443;
early history of, 459; his sympathy with Liberal Catholicism,
459; relations with Döllinger, 464; and German liberal thought,
465,467; desires to found an English organ of liberal Catholic
opinions, 467; on the relation of theology to the scientific
thought of the time, 468, et seq.; and W. G. Ward, 470; his
connection with the Rambler, 474, et seq.; his interview with
Newman on the future of the Rambler, 482, et seq.; urges
Newman to become editor, 491; on Newman’s acceptance of
the editorship, 492, 493; his indignation at the announcement
dissociating Newman from the Rambler, 508, et seq.; W. G.
Ward’s views on, 517; on the position of a Catholic Review
and its duties to authority and public opinion, 527, et seq.; editor
of Home and Foreign Review, 537, et seq.; suspends publication
of Home and Foreign, 565-566; continues to urge his views in
North British Review, 566. Pius IX.’s opinion of, ii. 167; his
attitude towards Papal Infallibility, 215, 374, 375; Newman’s
regard for, in spite of differences, 384; Newman’s relations
with, 496. Referred to, i. 10, 264, 438 n., 445, 479, 480, 485,
495, 501, 551, 633, 637, 639. ii. 80, 143 n., 161, 173, 284, 401.
See also Letters
Affirmation Bill, Newman’s opinion of the, ii. 521
Agnosticism, Newman anticipated an age of, i. 392-393. ii. 415,
et seq. Catholicism the only antidote to, i. 420
Aldo Brandini, Princess, i. 155
Alexander, Archbishop, his poem on Oxford in 1845, i. 6 n.
Alexander of Hales, i. 396
Alleyne, Rev. A. V., see Letters
Allies, T. W., his criticism of Newman, i. 20; and the Gorham
Case, 230; conversion of, 252; lectures in Dublin on the
'Formation of Christendom,' 308, 309. Referred to, i. 113, 130,
300, 359 n., 505, 623. ii. 78, 196, 453, 496
Alphonsus, St., i. 169, 171, 188. ii. 16
Alzog, Dr., quoted, i. 461; referred to, 562
Amherst, Francis (Bishop of Northampton), i. 142, 244
Anglican Church, Newman and the Catholic movement in, i. 6,
56 et seq.; compared by Newman to Catholic Church of fourth
century, 42, 46-47; disestablishment of, imminent in 1833, 50;
defended by Newman in his 'Prophetical Office,' 59, et seq.;
Newman uses vehement language in criticism of, 204; Newman
holds it to be a bulwark against infidelity, {594} 232, 259, 651.
Newman thinks it a great human institution, ii. 44-45;
Newman’s further views on, 57-58; essentially Erastian,
116, 117
Antioch, Council of, condemned the Homoousion, ii. 557
Antonelli, Cardinal, i. 358, 519, 522-524, 533. ii. 101, 285
Apologetics, Catholic, i. 392, 458, 473, 474. ii. 474-476
'Apologia, The.' (See also Kingsley.) Newman determines to
write, ii. 13; parts of the original out of print, 14 n.; parts i. and
ii. analysed and quoted, 14-18; hard work entailed in writing, 25;
careful plan of the work, 26, 27; change in Newman’s public
position after writing it, 32, et seq., 358-359; Newman discusses
Infallibility and authority of the Church in, 36-41; last part
censured by some theological critics, 42-43; Newman disclaims
personal anger with Kingsley, 45-46; writes on Liberalism in
second edition, 75; effect of, visible among the public, 108; Dr.
Fairbairn’s attack on Newman’s treatment of human reason in,
505; certain passages disliked at Rome, 544. Quoted, i. 42, 47,
50, 250. ii. 354. Referred to, i. 11, 29, 79, 232, 585. ii. 67, 71,
72, 92, 122, 123, 203, 316, 353, 355, 356, 399, 400, 401, 430,
452, 463, 497, 508, 510, 522
Architecture, Newman on different styles, i. 139, 140-141, 204 n.
Argyll, Duchess of, her death a blow to Newman, ii. 387, 391
'Arianism and Apollinarianism,' Newman’s, ii. 399
'Arians of the Fourth Century, The,' writing of, i. 46; finished,
50; Newman exhausted by writing of, 296, 637; Döllinger on,
444; Newman answers Franzelin’s attack on his Rambler article
'On Consulting the Faithful' in a later edition, ii. 174. Referred
to, i. 43. ii. 381, 400, 576
Aristotelians, Medieval, i. 405; ii. 331
Aristotle out of favour in Rome in 1847, i. 165, 166. ii. 556.
Adoption of his philosophy by thirteenth-century thinkers, i.
405; on the magnanimous man, 409; his influence on
Scholasticism, 562; referred to, 229, 396
Arnold, Arthur, see Letters
Arnold, Matthew, i. 309, 539. ii. 494
Arnold, Dr. Thomas (of Rugby), i. 37, 309. ii. 117
Arnold, Thomas (junior), i. 362, 379, 455-456; referred to, 542,
543, 545. ii. 84. See also Letters
Arundel and Surrey, Lord and Lady, see Norfolk (14th Duke)
Association for the Promotion of the Unity of Christendom,
ii. 81, 82, et seq.
Aston Hall, i. 94 n., 111, 153
Athanasius, i. 51, 172, 173, 181. ii. 400, 418, 433, 478, 528
Athenæum, The, its comments on the Kingsley controversy, ii.
32
Athenæum Club, Newman invited to join the, i. 60
Atlantis, The, i. 418, 429-437, 474, 478, 482, 532
Augustine, St.: his dictum Securus judicat orbis terrarum, i. 67.
ii. 455. Döllinger writes of him in the Rambler as the 'father
of Jansenism,' i. 479; referred to, i. 139. ii. 38-39
'Authority of Doctrinal Decisions,' W. G. Ward’s work on the,
ii. 151
Avenir, The, condemnation, i. 365, 461
Aytoun, Rev. Mr., i. 255 n.

BACON, LORD, i. 269, 404, 435. ii. 331
Badeley, Edward, i. 103, 284, 287, 291, 297, 298, 300, 358,
505, 647. ii. 198, 204
Baggs, Dr., i. 553
Bagshawe, Mr., i. 507, 509
Bain, Alexander, i. 308. ii. 197
Baines, Bishop, Vicar-Apostolic of Western District, i. 102. ii. 52
Baltimore, Archbishop of, see Kenrick
Bamberg, Archbishop of, i. 562
Barlow, Dr., of Trinity College, Dublin, i. 366
Barnabo, Cardinal, i. 17, 24, 155, 347, 358, 451, 551. ii. 69, 124,
125, 128-129, 140, 147, 148, 155, 156 n., 159-163, 173,
178-180, 181, 184, 190, 191, 193, 200, 433-435, 543, 549
Barnewall, Mr. (afterwards Sir Reginald), i. 364
Baronius, Cardinal, i. 176, 178, 179, 223, 270, 530. ii. 158, 168,
546
Barry, Dr., i. 27 n. ii. 508, 510, 511
Bathurst, Miss, ii. 316 n., 519. See also Letters
Bautain, M., i. 64, 174
Beaumont College, ii. 444, 445 {595}
Bede, St., ii. 528
Bedford, Mr. H., ii. 512. See also Letters
Beethoven, ii. 76, 336, 349-350
Bellarmine, i. 120. ii. 193, 404 n.
Bellasis, Edward, i. 27 n. ii. 349, 350
Bellasis, Henry F. (Father Lewis), ii. 469. See also Letters
Bellasis, Mr. Serjeant E., visits Newman at Milan, i. 142; and
the Oratory School, 455, 456. 'Grammar of Assent' dedicated
to, ii. 154, 262; his death, 387. Referred to, i. 298, 300, 363,
545, 557, 594, 595. ii. 73, 389, 390. See also Letters
Bellasis, Mrs., see Letters
Benedictines, see 'Historical Sketches,' ii.
Benthamism, i. 57
Bernard, St., i. 164, 171
Berrulle, Cardinal, i. 223
Besançon, Archbishop of, i. 137-138, 184
Bianconi, Dr., i. 324 n.
Bible, The (see also Inspiration), proposed new English version
of, to be edited by Newman, i. 418-419, 423-428; Newman’s
Prolegomena to new translation, 423-425, 478; abandonment
of the scheme, 425, et seq.
Biblical criticism, Newman desires a Commission on, ii. 477;
referred to, 504 n.
'Biographical Sketches' of Kegan Paul, i. 191
Biography, Newman on the importance of letters as an element
in, ii. 314
Biography of Newman, Materials for, i. 1, 29
Birmingham Oratory: idea of founding an English Oratory,
i. 169 et seq.; noviciate of Newman and his companions at
Santa Croce, 182-183, 187; Papal brief of foundation issued,
197; the start at Maryvale, 198-199; project of branch houses
mooted, 201; Frederick Faber and Wilfridians join, 202;
divergences between Newman and younger members of, 202-204,
216; criticisms of, by 'old Catholics,' 214-216; Newman moves
to Alcester Street, 216; branch house founded in London, 217;
Birmingham Oratory contrasted with London Oratory, 225-226;
the 'Sermons for Mixed Congregations,' 228; 'Little Oratory'
started, 264; the move to Hagley Road, Edgbaston, 281; account
of formal separation of, from London Oratory, i. 450-451;
description of Newman’s life at, chapter xxx.
Birmingham Oratory School, first planned at Maryvale, i. 198;
foundation of the school, 452 et seq.
Bishops: (1) English, formation of new Hierarchy, i. 191, 195, 197;
Wiseman’s sanguine views as to the new Hierarchy, 253;
Newman’s views, 260; and the proposed translation of the Bible
by Newman, 418, 428; threaten to censure the Rambler, 479,
480, 486, 490; their censure of the Rambler and Home and
Foreign Review, 544. In favour of prohibition of Catholics going
to Oxford, ii. 65; majority of, identify themselves with Newman’s
'Letter to Dr. Pusey,' 112; their letter of, to Propaganda regarding
the education of Catholics at Oxford, 156
Bishops: (2) Irish, their opposition to 'mixed education,' i. 275, 305,
et seq. ii. 518. Not sufficiently alive to the importance of
University Education, i. 310; their formal invitation to Newman
delayed, 321, et seq., 325, et seq.; attitude of, towards the Catholic
University, 336; Newman’s visits to the Irish Bishops, 337-340;
misunderstandings with Newman, 354, et seq., 359-360; their
representations in Rome against Newman’s being made a bishop,
356, 385-386; their relations to the laity, 364. ii. 397. Text of
Newman’s letters to, announcing his resignation, i. 631-633
Bishops: (3) Scotch, congratulate Newman on Cardinalate, ii. 455
Bittleston, Fr. Henry, i. 321, 518. ii. 140, 150, 153, 156, 158, et seq.,
457. See also Letters
Blachford, Lady, ii. 90, 341
Blachford, Lord (Sir Frederick Rogers), friend of Newman,
1833-1840, i. 217; their meeting after long separation, 611.
Deprecates sarcasm in first part of 'Apologia,' ii. 18, 19; frequent
correspondence with Newman, 73; gives Newman a violin, 75,
349; Newman stays with, 90; sends Newman Seeley’s 'Ecce
Homo,' 118; Newman writes to, on Infallibility, 374; other letters
to, 381, et seq.; receives peerage, 382, et seq.; advises Newman in
his controversy {596} with Dr. Fairbairn, 508, et seq.;
congratulates Newman on the Cardinalate, 579, 584. Referred to,
i. 61, 67, 200, 555, 556, 579, 625, 627. ii. 22, 23, 73, 100, 130,
348, 402, 520. See also Letters
Blennerhassett, Sir Rowland, Bt., i. 444, 565
Blomfield, Dr., i. 261
Bloxam, Dr. J. R. (Rector of Upper Beeding), i. 110. ii. 469. See also
Letters
Boniface, St., i. 405
Bonn University, ii. 547
Borghese, Prince, i. 154, 155
Borghese, Princess, ii. 521
Bossuet, i. 2, 3, 228. ii. 420
Boston—the Socinians of Boston and Newman’s 'Essay on
Development,' i. 161
Botalla, Fr., ii. 409
Bourdaloue, i. 228
Bowden, Charles, i. 193
Bowden, Henry, i. 126, 300. ii. 74, 93
Bowden, J. W., i. 33, 39, 124, 126. ii. 339
Bowden, Miss Charlotte, see Letters
Bowden, Mrs. J. W., Newman visits, i. 124; her conversion, 126
Bowles, F. S., i. 84, 94, 103, 120, 125, 154, 182, 188, 191, 214.
ii. 349. See also Letters
Bowles, Miss E., ii. 47, 108, 364 n., 375, 403, 442, 446. See also
Letters
Bowyer, Sir G. W., i. 196, 252, 256, 300. ii. 196, 561. See also
Letters
Brabant, Duke of, i. 651
Bradlaugh, Charles, ii. 386
Bradley, Dean, i. 75 n.
Braye, Lord, ii. 484, 485, et seq. See also Letters
Bresciano, Fr. (Rector of Collegio di Propaganda), i. 149, 150,
153. ii. 197
Briggs, Bishop, i. 111, 133
Brindle, Dr., of Prior Park, i. 102, 110
British Association meets at Oxford, i. 190
British Constitution, Analysis of, by Newman, i. 352; in time
of war, 353, 354
British Critic, Newman editor of, i. 57, 549. Newman’s Essays
in, ii. 400
British Magazine, i. 224
Britten, Mr. James, ii. 487
Brodie, Sir B., i. 299, 546
Brougham, Lord, i. 45, 638
Brown, Dr. (Bishop of Newport), i. 208, 503. ii. 146, 158, 165,
171, 175, 176, 560, 581, 582. See also Letters
Brown, Principal (of Aberdeen University), on Christian Unity, ii.
392, 393. See also Letters
Brownbill, The Rev. Mr., i. 103, 112
Brownlow, William Robert (Bishop of Clifton), i. 652-654. ii. 268.
See also Letters
Brownson, Dr. (the American publicist), i. 160, 483. ii. 270
Brownson’s Review, i. 160
Brunelli, Cardinal (Secretary of Propaganda), i. 144, 148, 174,
180, 181, 451
Bruno, Giordano: Newman endorses Leo XIII.’s protest against
erection of statue to, ii. 533-534
Bryce, Right Hon. James, ii. 425, 428, 429
Buckle, Mr., Fellow of Oriel, ii. 342
Burgon, Dean, i. 309
Burke, Edmund, ii. 44
Burns, i. 191, 486, 526
Bute, Marquess of, ii. 579. See also Letters
Butler, Alban, 'Lives of the Saints,' i. 177
Butler, Archer, his attack on the 'Essay on Development' referred
to, ii. 270
Butler, Edward, i. 359 n.
Butler, Bishop, 'The Analogy,' i. 38; referred to, 45, 269, 424,
620, 624
Byron, Lord, ii. 354, 357

'CÆSARISM AND ULTRAMONTANISM' (by Cardinal Manning),
Gladstone attacks, ii. 401, 402
'Callista,' i. 244, 352, 353
Calvinism, its influence on Newman, i. 30-32, 36, 41. ii. 343
Campbell, Lord, and the Achilli trial, i. 281, 284, 290, 296, 298,
300, 303
Campion, Edmund, i. 518, 528
Capalti, Mgr., ii. 181
Capes, F. M., editor of the Rambler, i. 224, 243, 244, 474; his
articles in the Rambler, 437, et seq.; his scheme for lectures
against Papal Aggression agitation, 259, 260-266; Newman’s
sympathy with, 437; Newman’s disapproval of his articles, and
attitude towards his intellectual difficulties, 441, 442; left
Catholic Church, 437; died a Catholic, 437 n.; referred to, 130,
164 n., 221, 226, 301 n., 373, 427, 445. ii. 344. See also
Letters {597}
Cardella, Father, the Roman Jesuit, ii. 155, 174, 179, 548, 549,
559
Cardinalate conferred on Newman, and its effect, i. 14. ii. 433,
et seq.; letter on the subject from the Duke of Norfolk, 436;
text of Manning’s application for its bestowal on Newman, 577;
other letters relating to, 578
Carlow College, i. 338
Carlyle, Thomas, ii. 316
Cashel, Archbishop of, see Leahy
Caswall, Father Edward, i. 225. ii. 41, 53, 324, 413-414, 572
Catholic Church (see also Infallibility and Papacy): Newman’s
early invectives against Rome, i. 7, 68, et seq.; Newman’s view
of, in relation to unbelief, 13, 415, 570; and Rationalism, 23; in
Rome, 53; condition of, in England in 1845, 101; Newman’s
letter on its character as one organised polity, 129-130; spirit of
worship in, 139-140; rigidity of, 157; the most effectual
upholder of Theism and Christianity, 412-413; guardian of
morals, 414-415; guardian of faith, 416; Acton on its position
in modern society, 468-469; Veuillot’s views of its relations to
the modern world, 470; Newman’s letter to the Globe on his
reported dissatisfaction with, 579-581; nature of its unity, 654.
ii. the great support of faith against modern Agnosticism, 498;
its witness to spiritual truth, 506, 507
Catholic Gazette, i. 376
Catholic Standard, Newman’s letters to, on the Crimean War, i.
352. Also referred to, ii. 320
Catholic Truth Society, ii. 487
Catholic Union of Great Britain, ii. 580-581
Catholics, 'Old English' and Oxford Movement, i. 100; out of
favour in Rome, 174; their character, and their dislike of
devotional innovations, 204-205; their attitude towards Oratory,
212-213, 215; their exclusiveness and defective education, 452
Cavour, i. 519-520. ii. 197
Celibacy of the Clergy, The 'Apologia' on, ii. 28
Celtic literature in the Catholic University of Ireland, i. 350
Certainty (see also Faith) and Catholic Theology, i. 163, 442;
Newman on reasonableness of, 442; the great philosophical
difficulty of Catholicism, 442, 623, et seq. ii. 43, 242, 245, 271,
465-466, 587-592. See also 'Grammar of Assent'
Cesarini, Fr., i. 220
Challoner, Bishop, ii. 107
Charles, St., i. 141-142
Charlestown, Bishop of, i. 426, 427
Charlotte, Princess, ii. 341
Chateaubriand, i. 308, 315, 397, 461
Cheadle, St. Wilfrid’s, Cotton Hall, i. 202, 214, 221, 226, 235-236
Cherubini, ii. 351
Christian Observer, i. 625. ii. 434 n.
Christian Times, i. 255 n., 277
Christian Year, i. 57. ii. 318
Christianity, The type of primitive, i. 49; and scientific
investigation, 401-403, 408-409, 474; Newman on its triple
division into a philosophy, a political power, and a religious rite,
ii. 421-423
Christie, Albany, i. 21, 84, 103, 120, 132, 135, 177
Church, Miss Helen (Mrs. Paget), ii. 520. See also Letters
Church, Miss Mary, ii. 520-521
Church, Mrs., ii. 390
Church, R. W. (Dean of St. Paul’s), i. 56, 60, 79, 83, 85, 96, 111,
126, 549. ii. 19, 21, 23, 73, 75, 90, 109, 205, 207, 320, 332, 348,
381, et seq., 411, 418, 425, 451, 487 n., 515, 529, 554, 583.
See also Letters
Church, Anglican, see Anglican Church
Church, Greek, i. 129
Church and State, Relations of, i. 234. ii. 460-462
'Church of the Fathers,' see Historical Sketches
Church Review, ii. 33
Churton, E., ii. 571
Clarendon, Lord, i. 310, 312
Clement of Alexandria, St., i. 47
Clifford, Dr., Bishop of Clifton, i. 148. ii. 112, 113, 123, 191, 459,
560, 584. See also Letters
Clifford of Chudleigh, Lord, i. 110, 144, 148 n.
Clough, Arthur Hugh, i. 309
Clutton, Henry, ii. 60
Cockburn, Sir Alexander, counsel for Newman in Achilli trial,
i. 291; moves for new trial, 297-299
Coffin, Robert, i. 84, 107, 111, 135, 137, 182, 191, 205, 222.
ii. 142
Colenso, Bishop, i. 418. ii. 117
Coleridge, Father, S.J., ii. 77, 78, 98, 114, 123, 133, 140, 205, 442.
See also Letters {598}
Coleridge, Lady, ii. 391
Coleridge, Lord, i. 60, 74. ii. 411, 579-580. See also Letters
Coleridge, Sarah, i. 309
Coleridge, Sir John, gives judgment in Achilli trial, i. 301
Coleridge, S. T., i. 49
Comberbach, Fr., ii. 138-139
'Conflicts with Rome': Sir J. Acton’s article in Home and Foreign,
i. 565
Conscience (see also 'Grammar of Assent'): Newman’s sense of
God’s presence in, i. 30; its dictates certain, but easily obscured,
413-415. An argument for God’s existence, ii. 265, 269;
supremacy of, 404 n.
Constance, Council of, ii. 561
Contemporary Review, Newman’s article in, on 'The Development
of Religious Error,' ii. 505-507; also referred to, 521
'Conversion,' Newman’s early, i. 30
Converts, Newman on, i. 134; their faith, 228-219; Sir J. Coleridge
on their deterioration, 301; relations of, with 'Old English'
Catholics, 452
Cope, Sir William, ii. 45. See also Letters
Copeland, George, ii. 554
Copeland, W. J., referred to, i. 17, 85, 117, 597, 650. ii. 19, 50 n.,
72, 90, 130, 396, 411, 434, 577. See also Letters
Copernicanism, i. 400, 404. ii. 424
Copleston, Dr., i. 37
'Cor ad cor loquitur,' Newman’s motto as a Cardinal, ii. 457
Corn Exchange Lectures, see 'Present Position of Catholics'
Correspondant, The, i. 464, 550. ii. 212
Cotton Hall, see Cheadle
Cowper, i. 652
Cox, Dr., President of St. Edmund’s College, i. 109, 616
Crabbe quoted, ii. 91, 354
Craik, G. L., ii. 4
Crawley, Rev. Mr., Rector of Littlemore, ii. 206
Crimean War, Letters on, by Newman, i. 352-354. Newman’s
interest in, ii. 513
Cromwell, Oliver, responsible, in Newman’s view, for Irish
hatred of England, ii. 517
Cullen, A. H., see Letters Cullen, Archbishop (afterwards
Cardinal), and the 'New Ultramontane' party, i. 13; invites
Newman to be Rector of the Catholic University, 275-276, 311;
opponent of the Queen’s Colleges, 275, 305; educational ideals
differ from Newman’s, 311, 320,355, 366-370; invites Newman
to lecture in Dublin, 311; translated from the See of Armagh to
Dublin, 316; instalment as Archbishop of Dublin, 318; appoints
officials in the University without Newman’s assent, 321-324;
his reliance on Newman to overcome Irish apathy on University
scheme, 324; his delay in giving Newman instructions, 325-328;
attends Newman’s preliminary lectures, 327; arranges for public
reception of Newman, 328-329; and the question of Newman
being made bishop, 330, 357, 385-386; proposed by the Pope as
Chancellor of the University, 330; and the University Church,
347; objects to certain of Newman’s appointments, 359,
362-362; his dilatoriness in corresponding with Newman,
363-364 n.; his career and views summarised, 365-367; his
difficulties with Dr. McHale’s party, 370-371; interview with
Newman on latter’s proposed resignation, 376-377; Newman’s
account of his differences with, 380-384; his jealousy of English
interference in University scheme, 384-385; and Newman’s
final resignation of Rectorship, 445-450. Reports favourably to
Pius IX. on Newman’s writings, ii. 192; praise of Newman in
Lenten Pastoral of 1875, 408, 561. Also referred to, i. 312, 329,
341, 354, 458, 484, 629. ii. 176, 189. See also Letters
Curci, Father, ii. 505 n., 561
Curtis, Father, S.J., i. 333-334

DALGAIRNS, J. D., i. 84, 93, 94 n., 120, 124, 135-137, 153, 157,
159, 160, 169, 171, 174, 182, 192, 198, 199, 205, 214, 216, 217,
223, 226, 549. ii. 332, 413, 481. See also Letters
Darboy, Mgr., Archbishop of Paris, ii. 211
Darnell, Fr. Nicholas, Head Master of Oratory School, i. 455, 456;
resigns, 456; referred to, 214, 264
Darras, Abbé, Church History of, i. 472
Darwin, Charles, i. 470. ii. 342
Daunt, O’Neill, see Letters {599}
Davy, Sir H., and the Miracle of St. Januarius, i. 189. Referred
to, ii. 331
Deane, Emmeline, ii. 527. See also Letters
Deane, Louisa, ii. 554
Deane, Mrs., ii. 514. See also Letters
de Berulle, Cardinal, ii. 451
de Bonald, Vicomte, i. 44, 308, 460
de Buck, Father, i. 474, 504, 510, 634, 636
d’Eckstein, Baron: Newman objects to his article for the Rambler,
i. 505
Degenelles, Abbé, Newman’s visit to, i. 135
Delany, Bishop, i. 338, 366
Delany, Dr., Rector of University College, Stephen’s Green, i. 310
de Lisle, Ambrose Phillipps (formerly Mr. Lisle Phillipps), i. 111,
127, 128, 640. ii. 82, 115. See also Letters
de Luca, Cardinal, ii. 163, 175, 179, 181, 547
de Lugo, the Jesuit theologian, on certitude in matters of Faith,
i. 163, quoted, 169 n.; also referred to, 248, 250
de Maistre, Count Joseph, i. 23, 315, 397, 460, 461, 464. ii. 79,
214, 420
Democracy, Newman views with distrust, ii. 118, 513
Denbigh, Earl of, i. 256. ii. 143, 485, 561. See also Letters
de Ravignan, Père, i. 282, 461
de Rossi, Count, i. 194, 462
De Tocqueville, i. 308
Development, Doctrinal (see also Faith): Newman’s philosophical
theory of, i. 2; principle of, and Christian evidences, 158;
Newman re-expresses his general theory in deference to
Perrone’s criticism, 186, et seq.; its similarity to that of
Moehler’s 'Symbolik,' 315; of Christian Doctrine, 439; and
Infallibility of the Church, 441; Döllinger’s views on, 563;
letters of Newman on, 639, 640
'Development of Christian Doctrine, Essay on': Newman’s
infinite trouble in writing, i. 86, et seq.; quoted, 87, et seq.;
unfinished at time of Newman’s conversion, 94; publication of,
99, 615; Dr. Wiseman declines to have its theology revised by a
censor, 615; great public interest in, 121; impression made by,
especially in Scotland, 156, 157; reception in America, 159, 160;
reception of, by Roman divines, 161 et seq.; French translation
of, 161, 168, 170, et seq.; opposition to, on the part of some
Roman theologians, 174; Perrone’s criticisms of, 184, et seq.
Attacked by Dr. Brownson, ii. 270; dedication of new edition,
426, et seq.; Newman on criticisms of, 418, et seq. Also referred
to, i. 43, 83, 123, 133, 223, 237, 425, 553. ii. 109, 559, 587, 590,
591
'Development of Religious Error,' Newman’s article in
Contemporary Review, ii. 505, et seq.
de Vere, Aubrey, and Newman, i. 58, 320; quoted, 66, 231, 309.
Congratulates Newman on the offer of Cardinalate, ii. 581. Also
referred to, i. 359 n. ii. 245. See also Letters
Devotional writings by Newman, ii. 364, et seq.
'Difficulties of Anglicans' (vol. i., containing the King William
Street lectures), i. 186, 187, 195, 196, 230, et seq., 265, 274,
654. ii. 316, 400
'Difficulties of Anglicans' (vol ii.), see Letter to Dr. Pusey; Letter
to Duke of Norfolk
'Discipline and Influence,' see 'Historical Sketches'
'Discourses to Mixed Congregations,' see Sermons
Disraeli, and the Catholic University of Ireland, i. 352 n. Referred
to, ii. 117
Dixon, Joseph, Archbishop of Armagh, i. 372, 375
Dmouski, ii. 197
Döllinger, Ignatius: his estimate of Newman, i. 3, 444, 446;
Newman visits, 192; his work for Church in Germany, 438;
Newman’s sympathy with, 19, 439, 444, 445; his visits to
Newman, 443; his article in Rambler denounced in Rome, 479,
et seq.; patron of Rambler, 504, 509, 510, 634; article on his
work in Home and Foreign Review, 543; his Presidential
Address to Munich Congress and its effects, 562, et seq., 640.
And the Old Catholics, ii. 372; his secession, 375; Newman’s
condemnation of his secession, 379-380; Newman’s intended
visit to, as a Cardinal with a view to changing his attitude
towards Rome, 466. See also i. 264, 459, 461, 464, 467, {600}
474. ii. 401, 544, 557. See also Letters
Dolman’s Magazine, Mr. Price’s article in, on the Oratorian Saints
Lives, i. 207, 212
Dominic, Fr., i. 92, et seq. See also 94, 95, 105, 123; see also
Letters
Dominicans, The, i. 124, et seq., 144, 167, 168, 169. ii. 406, 561
Donatists, Schism of, i. 67, 616
Dotti, the Chevalier, i. 133
Douai College, i. 126
Downside, i. 222
Doyle, Sir Francis, i. 60. ii. 241, 356
Drane, Mother Frances Raphael, see Letters, ii. 480
'Dream of Gerontius,' ii. 76, 78, 203, 342, 356, 514
Dryden, ii. 44
Dublin Oratory proposed, i. 345, 347
Dublin Review, Wiseman’s article in, on Dr. Achilli, i. 278, 280;
proprietorship and editorship of, given to W. G. Ward by
Manning, 546, et seq.; Newman refuses to write for, 548, et seq.;
effect of Ward’s editorship on Newman, 549. Ward’s articles in,
on Pius IX.’s utterances, ii. 82, 83; Ward’s articles in, used by
Pusey in the 'Eirenicon,' 91; Newman denounces attitude of, 404;
its favourable review of Newman’s 'Grammar of Assent,' 273;
and of his 'Letter to the Duke of Norfolk,' 406, et seq., 565. Also
referred to, i. 284, 480, 489, 507, 510, 523 n., 537, 549, 556, 635,
637. ii. 43, 48, 151, 213, 425, 439, 552
Duncan, Dr., Life of, ii. 393
Dupanloup, Bishop of Orleans, i. 10, 19, 388, 550. ii. 80, 82, 83,
101, 123, 211, 286, 372, 552
'Durham Letter' by Lord John Russell 'on Papal Aggression,' i. 255,
318

EAGLESIM, FR. PAUL, ii. 457, 468
Ealing, Newman sent to school at, i. 29
'Ecce Homo,' Seeley’s, reviewed by Newman, ii. 118, 309
Education: (1) Catholic (see also Birmingham Oratory School;
Oxford; University, Catholic, in Dublin): i. 458, 515, 516. ii. 47
et seq., 121, et seq., 189, 540, 541, 542, 554, 555
Education: (2) mixed, Irish Episcopate opposed to, i. 305; why
feared, 305-311; difficulty of avoiding, 335, 336; Cullen's
opposition to, 365; Cullen and Newman’s different conceptions
in opposing, 368, 369. W. G. Ward’s views on, ii. 63; policy of
Rome in regard to, 157, 160, 166; forced on the Irish, 517, 518
Edwards, G. T., ii. 333, 526, 535. See also Letters
Egypt and Soudan War, Newman’s interest in, ii. 513
'Eirenicon, The,' by Dr. Pusey, ii. 91, et seq., 99, et seq. Also
referred to, i. 214, 232. See also 'Letter to Dr. Pusey'
Eliot, George, ii. 355
Emancipation, Catholic, Newman’s views on, 1829, i. 44
Emly, Lord (the Right Hon. Wm. Monsell), i. 300, 311, 320, 321,
335, 351, 476, 550, 587, 634. ii. 143, 145-147, 155, 196, 211,
472
English College, Rome, ii. 463-464
Ennodius, Bishop, ii. 575
Ephesus, Council of, ii. 105; referred to, 562
Errington, Archbishop, i. 421. ii. 560, 580. See also Letters
Errington, Mr., i. 335
Established Church, see Anglican Church
Estcourt, Canon, i. 103. ii. 56. See also Letters
Eusebius, ii. 39
Evangelicals and Evangelicalism, i. 30, 36. ii. 13, 526, 527
Eyston, Charles, ii. 519

FABER, FREDERICK WILLIAM, i. 19, 67, 84, 103, 108, 131, 133,
202, 205, 206, et seq., 208, 211, 213, 216, 220, 223, 224, 225,
228, 229-230, et seq., 389, 417, 423, 428, 450, 451, 472, 495.
ii. 72, 81, 91, 99, 107, 125, 161, 170, 172, 173. See also Letters
Fairbairn, Principal, accuses Newman of philosophical
scepticism, ii. 505, et seq.
'Family Adventures,' Mrs. Thomas Mozley’s, i. 28 n.
Feilding, Viscount (see Denbigh, Earl of), i. 256, et seq.
Fénelon, i. 2, 3, 12. ii. 420
Fenianism, ii. 119
Fessler, Bishop, Secretary-General to the Vatican Council, i. 22.
ii. 373, 409, 559, 561
Ffoulkes, Mr., ii. 284
Fideism, i. 164, 174
Fitzgerald, Lord, i. 300, 335 {601}
Flanagan, Father Stanislas, i. 214, 334, 341. ii. 84
Flannery, Dr., Dean of the Catholic University of Ireland, i. 324 n.
Foran, Nicholas (Bishop of Waterford), i. 338
Forbes, Bishop of Brechin, ii. 216
'Formation of Christendom, The,' by T. W. Allies, i. 309
Formby, Mr., i. 108, 120, 177, 227
Fottrell, Mr., ii. 397, 398. See also Letters
Fourdrinier, Miss Eliza, ii. 484. See Letters
Fourdriniers, The, i. 27 and n., 614
Fox, Caroline, i. 333
France, Church of, i. 314. ii. 344, 520
Franco-Prussian War, ii. 118, 119, 554
Fransoni, Cardinal, i. 144; ordains Newman and St. John, 184;
referred to, 126, 174
Franzelin, Cardinal, attacks Newman’s Rambler article 'On
Consulting the Faithful,' ii. 174, 548; joins with Kleutgen in
writing Historical Introduction to definition of Papal Infallibility,
306; referred to, 180
Friedrich, Prof., ii. 80, 372
Froschammer, i. 465, 564
Froude, H. (junr.), i. 646, et seq. ii. 569
Froude, J. A., i. 60, 61, 189, 235, 239, 309. ii. 1, 26, 472, 473
Froude, Miss E. M. (Baroness Anatole von Hügel), i. 644. ii.
569, 572. See also Letters
Froude, Mrs. William, i. 86, 115, 239, et seq., 301, 336, 539. ii.
90, 96, 465. See also Letters
Froude, R. Hurrell, Newman’s friendship with, i. 39, et seq.;
tutor of Oriel, 40; influence of, on Newman, 42; goes to
Mediterranean with Newman, 50, et seq.; death of, 60; memoirs
of, 60. His notion of biography, ii. 314. Referred to, i. 36, 56, 57,
215, 227. ii. 333, 513, 587, 590. See also Letters
Froude, William, i. 22, 238, 241, 294, 622, et seq., 644, et seq. ii.
22, 34, 43, 207, 465, 466, 560, 586. See also Letters
Furse, Mr., ii. 369

GABRIEL, SISTER MARY, ii. 387
Gabrielli, Contessa, i. 192
Gaisford, Mr., views of, on Catholics going to Oxford, ii. 66, 542.
See also Letters
Galileo case, its effects on theology and interpretation of Scripture,
see Copernicanism
Galitzin, Princess, i. 113
Gallicanism, Döllinger an opponent of, i. 445. Gradual
extinction of, ii. 214. Also referred to, i. 460, 461. ii. 420
Gallwey, Fr., ii. 565
Garibaldi, i. 526, 581
Gaskell, Mrs., ii. 355
Gaume, Abbé, i. 417, 463, 472
Gazette, The Irish University, i. 347, 348, 349, 388, 396, 398. See
University Lectures
Genesis, Book of, article on, in Home and Foreign Review, i. 542,
543, 551, 561
Gentili, Fr., i. 209
Gerard, Fr., S.J., ii. 452. See also Letters
'Gerontius, Dream of,' see 'Dream of Gerontius'
Gerson, i. 270
Gesù College, Rome, i. 151
Ghianda, Abbate, i. 143, 144, 167
Gibbon, Edward, i. 34, 57, 309, 523. ii. 44, 343
Giberne, Miss Mary Rosina (Sister Maria Pia), i. 147, 148; assists
Newman in obtaining witnesses for Achilli trial, 281-283, 289;
also referred to, 103, 112, 151, 264, 358. ii. 67, 412, 432,
466-467, 483, 516. See also Letters
Gillies (or Gillis), Dr. James (Vicar Apostolic, Eastern Scotland),
i. 133, 156, 157. See also Letters
Gillow, Dr., i. 493, 495, 496, 635
Gioberti, i. 194
Gladstone, Mrs., ii. 401
Gladstone, W. E., i. 60, 70, 523. ii. 93, 117, 188, 317, 329, 332,
382, 397, 401 et seq., 513, 517, 559
Glion, ii. 245
Gordon, Fr. Joseph, i. 198 and n., 214, 263, 282, 302. ii. 78, 414,
514, 520, 572
Gordon, Fr. Philip, i. 198 and n., 214; 203, 204. See also Letters
Gordon, General, ii. 357, 514, 515
Gorham case, i. 230, 231
Gothic architecture, i. 229, 548
Goudon, M., i. 135, 137
Goulburn, Dean, i. 309
Graham, Sir J., i. 309
'Grammar of Assent, Essay in Aid of': genesis and purpose of, ii.
208, 244, 245, 270, 400; its analysis of the grounds for Faith, 244,
et seq.; Reasoning and Faith, 246, 247; Faith {602} and the Will,
247, 248, 276, 277; the Illative Sense, 255; Newman’s fears as to
its reception, 253, 254; Empirical character of, 262, 265-266;
Philosophical value of, 262; dedication to Mr. Serjeant Bellasis,
262, 267 n.; the 'Illative Sense' and the psychology of Certitude,
263; Conscience as an Argument for Existence of God, 264, 265,
274; Conscience and the moral sense, 265; Leslie Stephen attacks,
in Fraser’s Magazine, 268; it accepts the argument for Theism
drawn from 'Order,' but not from 'Design,' 269; the Month and,
269; W. G. Ward welcomes, in the Dublin Review, 272-273, 274;
as an Apologetic work, 275; Real and Notional assent, 336, 489;
Dr. Fairbairn regards its philosophy as sceptical, 505. Also
referred to, i. 12, 22, 158, 425. ii. 34, 346, 385, 397, 398, 525,
554, 587-590
Grant, Dr. Thomas (Bishop of Southwark), i. 174, 183, 191, 331,
357. ii. 64, 540, 542. See also Letters
Gratry, Père, i. 509, 510, 634, 636. ii. 101
Greek Church, the question of union with Anglican or Catholic,
ii. 520
Gregory Nazianzen, St., i. 374. ii. 530
Gregory VII., Pope (St. Hildebrand), i. 268, 343
Gregory XVI., Pope, i. 123, 275, 365, 461, 462, 506. ii. 100, 458
Griffiths, Thomas, Vicar Apostolic of London District, i. 102,
110, 133, 174, 197, 214 n., 216. ii. 103
Grissell, Hartwell de la Garde, ii. 486
Guardian, The, i. 484, 515, 625. ii. 45, 558
Guizot, i. 308

HALLAHAN, MOTHER MARGARET MARY, i. 295. ii. 324-325,
480. See also Letters
Ham (near Richmond), Newman’s early days at, i. 29. ii. 337-340
Hamilton, Sir William, i. 638
Hampden, Dr., i. 57, 306. ii. 434 n., 513
Handel, ii. 350
Haneburg, Abbot, i. 562
Hanmer, A. J., i. 570
Harding, Sir John, ii. 207
Harper, Fr. Thomas, S.J., i. 593. ii. 235, 269, 554, 577. See also
Letters
Harting, Mr., i. 287
Hawkins (Provost of Oriel), i. 37, 42, 43, 372
Hayden, Thomas, i. 350, 359 n.
Haydn, Johann Michael, ii. 350
Hecker, Fr. Isaac T., ii. 535
Hedley, John Cuthbert, O.S.B. (Bishop of Newport), ii. 486, 581.
See also Letters
Hefele, Karl Joseph (Bishop of Rottenburg), ii. 371, 372, 373
Hegel, i. 308
'Help, Lord, the souls that Thou hast made' (Newman’s hymn),
ii. 319-320
Hennessy, Henry, i. 350, 359 n., 629
Herbert of Lea, Lady, ii. 447, 464 n. See also Letters
Herbert, Sidney (afterwards Lord Herbert of Lea), i. 191, 607
Hermes, Georg, i. 163, 168, 172, 542 n.
Hewit, Fr., ii. 505 n. See also Letters
'Historical Sketches,' First volume: 'History of the Turks,' ii.
316 n., 369. Second volume: 'The Benedictine Centuries,' i. 432;
published in Atlantis, 433; Newman on the Genius of the
Benedictines, 434; Benedictine Schools, conservative habit of,
433 n., et seq. 'Church of the Fathers,' ii. 353; 'The Trials of
Theodoret,' 562; 'St. John Chrysostom,' 511. Third volume:
publication of, i. 348-349; general character of, 396. 'Discipline
and Influence,' quoted, ii. 336-338, 340. Quoted, i. 194, 195,
398; also referred to, 478. ii. 396 n.
Hoadly, Benjamin, ii. 117
Hobbes, Thomas, i. 411
Holland, Canon Scott, his recollections of a visit to Newman in
1876, ii. 369-370. See also Letters
Holmes, Miss, i. 428. ii. 329, 412. See also Letters
Holy See, The, see Papacy
Home and Foreign Review, The, i. 537, et seq.; 565, et seq., 585,
637. ii. 49, 62, 151, 495-496, 499
'Home Thoughts Abroad,' Newman’s, in the British Magazine,
i. 56
Honorius I., Pope, The case of, and Papal Infallibility, i. 504.
ii. 235, 237, 556-557, 562-563
Hooker, Richard, i. 45, 411
Hope, Miss, see Letters
Hope-Scott, James R. (Hope, J. R.), protests against the Gorham
decision, i. 230; joins the Catholic {603} Church, 264;
consulted by Newman in connection with the Achilli trial,
278-279, 284. His sympathy with Newman in the Kingsley affair,
ii. 25; Newman consults, as to possibility of raising money for an
Oxford Oratory, 51; subscribes towards Oxford Oratory and Hall,
53; co-operates with Newman in second Oxford scheme,
130-131, 152, 155, 180-184; his death, 389; Newman on his
character, 519. Also referred to, i. 58, 96, 111, 166, 167, 260,
300, 305, 311, 332, 338, 341, 347, 363, 451, 454, 505, 605, 623,
634, 652. ii. 43, 58, 65, 74, 187, 195, 197, 267, 316 n., 322, 387,
388, 389, 401. See also Letters
Hopkins, Father, S.J., ii. 527. See also Letters
Hornyold, Bishop, Vicar Apostolic of Midland District, i. 119
Hort, Dr. J. A. F., i. 469
Howard, Cardinal, ii. 448, 458, 463. See also Letters
Howard, Lord Edward, ii. 143, 390
Hügel, Baron von, ii. 504 n. See also Letters
Hulst, Mgr. d’, i. 466 n.
Hume, David, i. 57, 309, 625
Husenbeth, Dr., i. 616. ii. 104
Hutchison, Fr. William Antony, i. 205, 217, 283
Hutton, Richard Holt (editor of the Spectator), on Newman’s
literary style, i. 16; on Newman’s poems, 52; on the final
passage of the 'Essay on Development,' 95; and the 'Lectures
on Difficulties of Anglicans,' 233, 252. Intervenes in the
Kingsley controversy, ii. 4, et seq.; his estimate of Kingsley’s
pamphlet against Newman, 11-12; invites Newman to join the
Metaphysical Society, 332; Newman’s affection for, 334-335,
522; advises Newman in his controversy with Fairbairn, 508,
511; writes an appreciation of Newman’s works in the
Contemporary Review, 521. Also referred to, 204, 205. See also
Letters
Huxley, Prof., on Newman’s scepticism, i. 16; on scientific
methods and traditional beliefs, 307; and theological speculation,
392; also referred to, 401. ii. 332, 333 n., 494, 571-572
Hyacinth, St., i. 152
Hyacinthe, Père, ii. 375. See also Letters

'IDEA of a University,' see University Lectures
'Ideal of a Christian Church,' Ward’s, publication and
condemnation, i. 79. Also referred to, ii. 7, 224
'Idealism in Theology,' Ryder’s pamphlet on, in answer to W. G.
Ward, ii. 224, et seq.; Newman’s share in, 228-229; controversy
on, 229-235; analysis of, 224, et seq.; referred to, 406
Illative Sense, see 'Grammar of Assent'
Immaculate Conception of the Blessed Virgin, Doctrine of, its
bearing on the theory of development, i. 161, 164, 165, 185, 186;
once opposed by all divines, 591. ii. 225. Also referred to, i. 195.
ii. 297
Infallibility of the Church, i. 441. ii. 37, et seq.; Papal Infallibility,
210-215, 218-223, 224-228, 229, et seq., 231, et seq.; Ward’s
views on, 230-234; modification of his views, 235, 286;
Renouf’s pamphlet on the Honorius case, 235; Newman and the
Honorius case, 235-236; Ward in the Dublin on the same, 237;
definition of, 238-240, 279, et seq.; Newman on the necessity for
discussion before its definition, 282-283, 286-289, 295-299;
deliberations of the Vatican Council on, 300; passing of the
definition of, 303; Mozley’s account of the scene, 303-306; letter
of inopportunist Bishops to Pius IX., 303; historical introduction
to the definition, by Franzelin and Kleutgen, 306-307;
exaggerations of Neo-Ultramontanes not countenanced by the
Council, 307; Newman’s reception of the definition, 308-309,
371-380; Newman fears evil consequences from it, 309-312;
Newman’s view of its reasonableness, 376, et seq., 591; 'True
and False Infallibility,' Fessler’s work on, 373, 409; Newman’s
views on limitations of, 552, 556, et seq.; also referred to, 101,
419, 420, 432
Infidelity, Necessity of preventing spread of, i. 24; natural to fallen
man, 42; Newman deemed it his vocation to withstand, 58; he
regarded the Anglican Church as a bulwark against its spread in
England, 232, 259; Newman’s views as to how it should be met,
ii. 49-50, 491, et passim
Inglis, Sir Robert, i. 218, 219, 220 {604}
Inspiration of Scripture, Vatican Council proposes to treat, ii.
281-282; Newman’s letter concerning the Vatican Council
Canons on the subject, 293-295; Newman’s article in Nineteenth
Century, on necessity for some reconsideration of generally
received opinions on, 502, et seq. Also referred to, i. 418, 542 n.
'In the Way,' by Mrs. Wilfrid Ward, Newman’s letter on, ii. 528-529
Ireland (see also Catholic University and Bishops, Irish), Young
Ireland movement, i. 320, 361, 362, 367, 381, 382. England’s
ignorance, of, ii. 119; members of Parliament for, congratulate
Newman on Cardinalate, 453; his reply to the address, 454-455;
her wrongs a source of sorrow to Newman, 512-513; character of
people of, 517; necessity for a University for, 517-518;
Established Church of, how viewed by the Irish, 518; Newman’s
view of Home Rule for, 518; never yielded to the English, 527
Irish clergy, Newman’s estimate of, i. 354
Irish University Bill, Gladstone’s, ii. 397, 401
Irons, Dr., ii. 33
Irvine, Canon, ii. 206. See also Letters
Isidore, St., Newman’s sermon at the Church of, in Rome, i.
154-156, 170, 174
Italy, Union of, i. 193, et seq., 365

JAGER, THE ABBÉ, Newman’s correspondence with, i. 59, 314
Januarius, St., Miracle of the blood of, i. 188, 189
Jebb, Sir Richard, ii. 473
Jenkins, Canon, see Letters
Jenkyns, Dr., of Balliol, i. 46
Jesuits: Newman on the wisdom of their conduct in London, i.
220; in Rome, 145, 147, 151, 167, 168; Ambrose St. John’s
admiration for, 153; Newman’s objection to joining, 170;
Neapolitan Jesuits, Newman on, 188. Newman deprecates the
tone of the attack on Pusey’s 'Eirenicon' by the English Jesuits
in the Month, ii. 114, 115; always Newman’s friends, 123, 406,
409; their proposal to form a Catholic University College, 195,
197; invite Newman to preach for them, 321; Newman not in
agreement with, as to the best manner of dealing with some
theological questions of the day, 398; their favourable reception
of his 'Letter to the Duke of Norfolk,' 425. Also referred to, i.
139, 143, 146, 171, 176
John Chrysostom, St., Newman’s paper on, i. 510; also referred
to, 343. ii. 134, 354, 430
Johnson, Manuel, i. 108, 126, 350, 650
Johnson, Samuel, i. 411. ii. 44
Jones, Fr., see Letters
Joseph II. of Austria, i. 313 n.
Jowett, Benjamin, i. 308, 610
'Justification, Lectures on the Doctrine of,' Newman’s, i. 637.
ii. 400. Döllinger on Newman's work on, i. 444

KEBLE, John, his influence on Newman, i. 42, 54; his sermon on
'National Apostacy,' 56; his 'Christian Year,' 57. Consulted by
Newman in writing 'Apologia,' ii. 22; Newman’s last visit to,
and description of, in 1865, 92-97; his death, 97; Newman’s
tribute to his sincerity, 98; his dislike of 'the aristocracy of
talent,' 333. Also referred to, i. 57, 61, 85, 130, 225, 238, 300,
312, 620, 622, 623. ii. 29, 72, 73, 77, 81, 90, 314, 318, 384.
See also Letters
Keble, Mrs., ii. 22, 94, 97
Kelly, Dr., nominated Vice-Rector of Catholic University, i. 446;
also referred to, 448
Ken, Bishop, i. 129
Keneham, Dr., President of Maynooth, i. 334
Kenmare, Lord (3rd Earl), i. 335; (Lord Castlerosse, afterwards
4th Earl), 300, 335, 633
Kenrick, Archbishop (of Baltimore), i. 303, 426-427, 428. ii. 404.
See also Letters
Kettler, Bishop, of Mayence, i. 465
King William Street Lectures, see 'Dimculties of Anglicans'
Kingsley, Rev. Charles, i. 11, 232, 624. His attack on Newman,
ii. 1, et seq.; Newman writes of him after his death, 45; also
referred to, 200, 401, 421. See also Letters and 'Apologia'
Kleutgen, Fr., i. 463. ii. 307
Knox, Father Francis, i. 104, 160, 161, 192, 198, 199, 214.
ii. 199

LACORDAIRE, PÈRE, Newman's sympathy with, 19; his attitude
towards {605} the modern Liberal movement, 306, 459, 464;
resignation of his seat in French Parliament, 463; also referred
to, i. 10, 144, 388, 409, 461, 470, 471, 495, 550. ii. 68, 80
Laity, English Catholic, i. 497, 502, et seq., 513,553. ii. 65, 69;
address of, to Newman in 1867, 143, et seq., 544, 545; also
referred to, 67
Laity, Irish Catholic, and the new intellectual movement, i. 314;
how regarded by Irish ecclesiastics, 315; Newman’s desire to
give them a share in government of University, 362-364, 381.
ii. 397. Newman on the part played by laymen in Catholic
Apologetic, i. 315, 397
Lake, Dean, i. 60
Lamennais, M. l’Abbé Felicité de, i. 23, 175, 308, 315, 365, 460,
et seq., 506, 635
Landor, W. S., ii. 354
'Lead, Kindly Light,' i. 55. ii. 357, 359
Leahy, Dr. Patrick, Archbishop of Cashel, named Vice-Rector of
Catholic University, i. 322, et seq.; Professor of Holy Scripture,
359 n.; appointed Archbishop of Cashel, 378; on Newman’s
resignation of the Irish Rectorship, 445, et seq.; also referred to
324 n., 338, 370, 372, 379, 380. ii. 408. See also Letters
Leo XII., i. 175, 365, 460, 635
Leo XIII., allowed Catholics to go to Oxford, ii. 71; his election,
432; and Newman’s Cardinalate, 435, 436; tolerance of, 500;
character of utterances of, 501; Newman writes to him on his
Encyclical on the Philosophy of St. Thomas, 501; his jubilee,
529; protests against the erection of a statue to Giordano Bruno,
533; referred to, 371 n. See also Letters
'Letter to the Duke of Norfolk,' its spirit and purport, ii. 403-406;
its reception, 405-406; W. G. Ward and, 406-407; Dr. Neville,
of Maynooth, and, 407-409; Newman’s letters on, 559-566.
Quoted, i. 404 n.; referred to, 12. ii. 82, 85-86 n., 107, 232, 308,
401, 425, 432, 497
'Letter to Dr. Pusey, The,' analysed, ii. 101-109; publication and
reception, 108-109; reviewed in the Times, 109-112; its
reception among Catholics, 112-113, 121, 122, 123; conditions
under which it was written, 125; treats of the doctrine of the
Immaculate Conception, 376. Quoted, i. 205, 214 n.; referred to,
204 n., 232. ii. 189 n., 399, 421, 434 n. See also 'Eirenicon'
Letters and extracts from letters:
I. Letters of Cardinal Newman to
Acton, Lord, i. 479, 482, 506, 511, 518, 523, 524, 527, 532,
634, 635, 636, 639
Alleyne, Rev. A. V., ii. 315
Arnold, Mr. A., ii. 558, 560
Arnold, Mr. T., i. 543
Bathurst, Miss, ii. 326
Bedford, Mr. H., ii. 512, 564
Bellasis, Serjeant E., i. 453, 454, 456, 594, 595. ii. 262
Bittleston, Rev. H., i. 647. ii. 84, 85, 457
Blachford, Lord (Mr. Frederick Rogers), i. 68, 70, 439. ii. 19,
23, 74, 75, 90, 374, 381, 382, 383, 384, 388, 389, 390, 402,
405, 407, 410, 413, 433, 509, 510, 570
Bloxam, Mr. J. R., ii. 285 n.
Bowden, Miss Charlotte, ii. 318
Bowles, Miss E., i. 586, 589, 612. ii. 68, 69, 124, 125, 126,
127, 128, 446, 477, 478, 519, 524, 554, 555
Bowles, Mr. Frederick, i. 103, 135
Bowyer, Sir G., i. 256
Braye, Lord, ii. 485, 486
Brown, Bishop, ii. 581
Brown, Principal, ii. 393, 395
Brownlow, Bishop, i. 652. ii. 269, 276, 283
Capes, Mr. F. M., i. 215, 226, 244, 245, 246, 248, 249, 250,
259, 260, 262, 287, 301 n., 373, 440, 441, 442
Church, Miss Helen (Mrs. Paget), ii. 318, 319
Church, Miss Mary, ii. 319
Church, R. W. (Dean), ii. 19, 21, 24, 74, 75, 119, 120, 333 n.,
383, 385, 386, 389, 391, 392, 403, 418, 426, 427, 451, 487,
513, 515, 520, 524, 526, 529
Coleridge, Rev., S.J., ii. 77, 114, 141, 186, 205, 268, 269, 282,
294, 314, 347, 577
Cope, Sir W., ii. 45, 556
Copeland, Mr. W. J., i. 117, 597, 598, 599, 613. ii. 130
Cullen, Cardinal, i. 326
Cullen, Mr. A. H., ii. 416
Dalgairns, Rev. J. D., i. 107, 109, 110, 124, 125, 126, 143, 148,
160, {606} 166, 168, 169, 171, 172, 176, 178, 182
Daunt, Mr. O’Neill, ii. 299, 310
Deane, Miss E., ii. 527
Deane, Mrs., ii. 323
de Lisle, Mr. Ambrose Phillipps, ii. 82, 115, 292, 559
Denbigh, Earl of, i. 256
de Vere, Mr. Aubrey, ii. 245, 273
Drane, Mother Francis Raphael, ii. 344
Edwards, Mr. G. T., ii. 333, 526, 535
Estcourt, Canon, ii. 56
Faber, Rev. Frederick Wilfrid, i. 211, 217, 219, 220, 224, 227,
228, 229, 231
Fottrell, Mr., ii. 397
Fourdrinier, Miss E., ii. 484
Froude, Miss Isy (Baroness Anatole von Hügel), i. 602, 606,
608, 609. ii. 317, 562, 563
Froude, Richard Hurrell, i. 46, 47
Froude, William, i. 294, 602, 612, 647, 649. ii. 207, 586
Froude, Mrs. W., i. 86, 115, 116, 239, 242, 312, 336, 622, 646,
649. ii. 90, 96, 284, 308, 376, 379, 380, 560, 561, 569, 572
Gabriel, Sister Mary, ii. 325, 388, 414
Gaisford, Mr., ii. 54, 66
Gerard, Rev. J., ii. 452
Giberne, Miss Maria Rosina (afterwards Sister Maria Pia), i.
112. ii. 53, 281, 308, 341, 412, 414, 415, 430, 468, 483,
516, 520, 521, 523, 553, 570
Globe, i. 580
Gordon, Rev. Philip, i. 204
Hallahan, Mother Margaret, i. 289, 293. ii. 30
Harper, Rev. Father, i. 593
Herbert, Lady, ii. 477
Hewit, Rev. Mr., ii. 505 n., 535
Holmes, Miss, i. 428, 601, 603, 605, 606, 607, 608, 610, 612.
ii. 70, 268, 275, 313, 326, 328, 329, 379, 412, 552
Hope, Miss, ii. 528
Hope-Scott, Mr. James Robert, i. 105 n., 278, 284, 287, 451,
615. ii. 13, 25, 43, 51, 59, 65, 70, 137, 152, 182, 188, 190,
195, 197, 267, 323, 552
Hopkins, Rev. Father, ii. 527
Howard, Cardinal, ii. 448
Hügel, Baron von, ii. 417, 504 n.
Hutton, Mr. R. H., ii. 6, 12, 204, 332, 334, 335, 522, 523
Hyacinthe, Père, ii. 375
Irish Bishops, i. 630, 631, 632, 633
Jenkins, Canon, ii. 198, 284, 322, 574, 576
Jesuits, at Farm Street, ii. 321
Jones, Father, ii. 560
Keble, Mr. J., i. 590. ii. 22, 92, 93, 94
Kenrick, Archbishop, i. 303, 427
Leo XIII., Pope, ii. 501
Lewis, Mr. David, i. 145, 183
MacColl, Canon Malcolm, ii. 322, 331
McHale, Dr., Archbishop of Tuam, i. 360 n.
McMullen, Canon R., ii. 516, 560
Manning, Cardinal, i. 319, 363, 374, 525. ii. 88, 97, 447, 448
Maskell, Mrs., ii. 415, 416
Meynell, Dr. Charles, ii. 243, 256, 257, 258, 259, 260, 261
Mills, Rev. Austin, i. 339
Moriarty, Dr., Bishop of Kerry, i. 378. ii. 289
Mozley, Mr. J. R., ii. 479, 517, 518, 572
Mozley, Mrs. John, i. 41, 70, 76
Mozley, Mrs. Thomas, i. 41, 52
Munro, Miss, ii. 327
Neville, Father William, i. 579
Nevins, Mr. Willis, ii. 556
Newman, Mrs., i. 32, 33, 44, 45, 50, 51
Newsham, Dr., i. 316 n.
Nina, Cardinal, ii. 583
Noble, Dr., ii. 416
Norfolk, Duke of, ii. 443
Northcote, Dr. J. S., i. 121, 302. ii. 311, 569, 574
O’Hagan, John, ii. 456
Ornsby, Robert, i. 367, 370, 379, 446, 447, 448, 449, 581, 628.
ii. 49, 87, 554
Patterson, James Laird, ii. 134
Pattison, Mr. Mark, ii. 481, 482, 483
Penny, Mr. William Goodenough, i. 140
Percival, Dr., ii. 525
Perrone, Fr., i. 184 n.
Pollen, Mr. John, i. 348, 604, 605, 643. ii. 68, 524
Poole, Sister Imelda, i. 286, 288, 289, 290, 293, 294, 295, 296,
297, 301. ii. 29, 61, 67, 113, 266, 411, 414
Pusey, Dr., ii. 100, 101, 102, 113, 217, 220, 223
Renouf, Mr. Le Page, ii. 236
Rogers, Sir Frederick, see Blachford, Lord {607}
Rossi, Rev. C., ii. 585
Russell, Dr., ii. 42, 86
Ryder, Mr. George, i. 128
St. John, Father Ambrose, i. 86, 103, 104, 105, 114, 123, 226,
131, 202, 220, 317, 336, 337, 341, 360, 370, 372, 374 n.,
376, 437, 545, 607, 609, 610, 611, 651. ii. 50, 60, 71, 80, 95,
123, 130, 149, 154, 155, 169, 253, 320, 345, 540
Sconce, Mrs., ii. 323
Sheil, Sir Justin, ii. 135
Simeon, Lady, ii. 192
Simeon, Sir John, ii. 290, 291
Simpson, R., i. 487,488, 505, 535, 635
Smith, Mr. Albert, i. 570, 654
Spurrier, Rev. A., ii. 526
Standard, The, ii. 290
Sullivan, Professor W. K., i. 430, 432
Talbot, Mgr., ii. 176, 539
Taylor, Dr., i. 375
Telford, Rev. J., ii. 78
Thompson, Mr. Healy, i. 496
Ullathorne, Dr., Bishop of Birmingham, i. 492, 544, 554. ii.
184, 287, 426, 439
Vaughan, Rev. E. T., ii. 346
Walford, Rev. J., ii. 266, 346, 412, 444, 553
Walker, Canon, ii. 43, 44, 62, 228, 230, 240, 283
Wallis, Mr. John, i. 498, 628. ii. 229
Ward, Mr. F. R., ii. 544
Ward, Mrs. F. R., i. 644. ii. 283
Ward, Mr. W. G., i. 134, 283, 295, 490, 491, 515, 537, 547,
548, 552, 554, 555, 556, 557, 637. ii. 224, 231, 232, 273, 325
Ward, Mr. Wilfrid, ii. 488, 529
Wayte, Dr. S. W., ii. 428, 452
Wetherell, T. F., i. 540. ii. 55
Whitty, Rev. Robert, ii. 295, 451
Wilberforce, H., i. 17 n., 80, 82, 92, 93, 111, ,116, 117, 128,
131 n., 138, 150, 187, 188, 192, 197, 235, 236, 237, 238, 302,
344, 371, 372, 499, 573, 616, 618, 619, 621, 624. ii. 44, 61,
104 n., 140, 205, 207, 233, 248, 252, 254, 267, 316, 320, 321,
339, 340, 341
Williams, Mr. Isaac, i 650
Wilson, Mrs., ii. 566
Wiseman, Cardinal, i. 123 n., 213, 331, 419, 615. ii. 171 n.
Wood, Mrs., i. 257
To other friends, i. 30, 32, 33, 34, 35, 36, 37, 39, 40, 53, 54,
55, 75, 201, 208, 209, 222, 223, 229, 233, 327, 346, 347,
349, 350, 351, 364, 559. ii. 59, 87, 97, 98, 200, 203, 275,
301, 315, 324, 325, 329, 338, 340, 347, 393 n., 457, 467,
472 n., 545, 568, 586

II. Letters to Newman from
Acton, Sir John, i. 508, 522, 527, 529, 538, 539, 634
Bittleston, Rev. Henry, ii. 158, 165, 172, 173
Blachford, Lord, ii. 579, 584
Bute, Marquess of, ii. 579
Church, R. W. (Dean), ii. 583
Clifford, Bishop, ii. 584
Coleridge, Lord, ii. 579
de Vere, Mr. Aubrey, ii. 581
Döllinger, Dr., i. 444, 493
Errington, Archbishop, ii. 580
Gillies, Dr., i. 156
Hedley, Bishop, ii. 580
Howard, Cardinal, ii. 448
Kingsley, Rev. Charles, ii. 1
Leahy, Dr., i. 379 n.
Manning, Cardinal, i. 319, 332 n., 525. ii. 88, 89, 449, 450, 534
Nina, Cardinal, ii. 583
Oakeley, Canon, ii. 578
Ornsby, Robert, i. 447
Patterson, James Laird, ii. 133
Pattison, Mr. Mark, ii. 481
Portal, Mr. Melville, i. 617
Ripon, Marquess of, ii. 580
Rossi, Rev. C., ii. 585
St. John, Father Ambrose, ii. 160, 163, 166, 175, 178, 546, 548
Shrewsbury, Earl of, i. 353 n.
Simpson, Mr. Richard, i. 508, 633
Stanton, Rev. R., i. 332
Talbot, Mgr., ii. 177, 539
Ullathome, Bishop, i. 212, 331, 332 n., 545, 555. ii. 132
Wallis, Mr. John, i. 633
Ward, Mr. W. G., i. 420, 489, 547, 556
Wetherell, Mr. T. F., i. 517
Wiseman, Cardinal, i. 330

Other Letters from
Acton, Sir John, to Richard Simpson, i. 481
Bellasis, Mr. Edward, to a friend, ii. 350
Bellasis, Mr. Henry, to his mother, ii. 469
Bishops, the 'inopportunist,' to Pope Pius IX., ii. 303
Bowles, Mr. F., to Rev. Ambrose St. John, i. 525
Dominic, Fr., to the Tablet, i. 94, 95 n., 105 {608}
Gaisford, Mr., to the Bishop of Southwark, ii. 542
Holland, Canon, to Mrs. Ady, ii. 369
Irish Bishops to the Oratorians, i. 629
Manning, Cardinal, to Mgr. Talbot, ii. 145, 248; to Cardinal
Nina, ii. 577
Norfolk, Duke of, to Mr. W. Ward, ii. 436
O’Ferrall, Mr. More, to a friend, i. 361
Pollen, Mr., J., to Mr. W. Ward, i. 354
Pope, Rev. T. A., to a friend, ii. 467; to Rev. Ignatius Ryder,
ii. 462
St. John, Rev. A., to Rev. B. Dalgairns, i. 120, 125, 137, 146,
148, 153, 154, 174, 181, 182
Sibour, Archbishop, to the Comte de Montalembert, ii. 209
Smith, Canon Bernard, to Mr. W. Ward, i. 96
Talbot, Mgr., to Cardinal Manning, ii. 146
Ullathorne, Bishop, to Cardinal Manning, ii. 440, 442, 446; to
Cardinal Nina, ii. 582
Wagner, Rev. Mr. (of Brighton), to a friend, ii. 463
Wiseman, Cardinal, to Dr. Cullen, i. 328; to Dr. Russell, i. 98,
99
Lewin, Mr., i. 281, 283
Lewis, David, i. 84, 113, 115, 124, 126. ii. 196. See also Letters
Lewis, Sir G. Cornewall, ii. 43
Liberal Catholicism: dangerous symptoms of, on the Continent,
i. 306; its different forms, 458, 460; origin and progress of the
movement, 460, et seq.; Lacordaire’s theory of Ultramontane
Liberalism, 462; opposition of Pius IX. to, 462; anti-Christian
trend of, on the Continent, 463, et seq.; Lord Acton’s attitude
towards, 467-469; W. G. Ward’s opposition to, 469-471;
Newman’s attitude towards lenders of the movement, 471, 477;
leaders of the movement in England, 474-476. And the
Encyclical Quanta Cura, ii. 79; effect of Vatican Council on, 37;
definition of Infallibility a check to the movement, 419, 420
Liberalism in religious thought, Newman’s war against, i. 4, 8;
at Oxford, 43, et seq., 312. ii. 486. Catholic Church an antidote
to, i. 413. Newman’s address on, as Cardinal, ii. 459; views of
Newman on, 460, 461, 462. Also referred to, i. 571. ii. 209, 214
Liberatore, Fr., S.J., ii. 197
'Library of the Fathers, The,' i. 57
Liddon, H. P. (Canon), his influence withdrawn from Oxford, ii.
486. See also 384
Lightfoot, J. B. (Bishop of Durham), i. 469
Lilly, Mr. W. S., ii. 487
Lingard, Dr., i. 635
Literature, Newman’s desire to create a Catholic, i. 315; and the
Church, 410, 411
Littledale, Dr.: Newman protests against 'Plain Reasons,' ii. 487
Littlemore, i. 71, 74, 76, 79, et seq., 85, 115, 116, 121, 137, 150,
193, 203, 217, 338, 618. ii. 205, 338, 349, 431
'Lives of the Saints,' edited by Father Faber, i. 171, 206, et seq. ii.
8, et seq., 420
Llandaff, Viscount (Mr. Henry Matthews), i. 280-281
Locke, i. 34, 269
Lockhart, Rev. W.: his hopes for Reunion, ii. 99; his sympathy
with the 'Eirenicon,' ii. 102
London Oratory: idea suggested, i. 216; a start made in King
William Street, 217-218; Newman’s attitude towards its
beginning, 218-220, 221, 227-229, 341; Newman describes its
opening, 220-221; summary of relations between Birmingham
and, 223-226; hymns of, 224-225; its great work, 228; Newman
delivers lectures at (cf. 'Difficulties of Anglicans'), 230; account
of its separation from Birmingham, 450, et seq. Honours
Newman as Cardinal, ii. 472; Newman visits, 517. Referred to,
i. 580
London University, ii. 68, 195
Longman, Messrs., ii. 20, 21, 23, 25
Loreto, i. 192, 193, 197, 198. ii. 342
'Loss and Gain,' i. 117, 191, 260. ii. 328, 336, 559, 591
Louvain University, i. 251, 276, 351, 355, 364, 628-629. ii. 50,
64, 502
Lucas, Frederick, i. 335, 337, 381, 484, 633
Luther, i. 623, 625
Lyell, Sir C., on Newman, ii. 34 {609}
Lyons, Dr., i. 350, 359, 629
'Lyra Apostolica,' i. 52, 56, 224, 225. ii. 320, 356

MACAULAY, LORD, i. 142
Maccabe, Cardinal (Archbishop of Dublin), i. 324
McCarthy, Mr. Florence Denis, i. 359 n., 379
MacColl, Canon, see Letters
McGettigan, Daniel (Archbishop of Armagh), ii. 464
McHale, John (Archbishop of Tuam), i. 322, 325, 326, 338, 360,
366, 370, 371, 375, 379 n., 381, 430. ii. 193. See also Letters
McIntosh, Dr. (of Queen’s College, Belfast), i. 308
Macmillan’s Magazine, ii. 1
Macmullen, Canon R. G., i. 108 n. ii. 516. See also Letters
Maguire, Dr., i. 253, 419
Malachi, St., Prophecies of, concerning modern Popes, ii. 371
Mallock, Mr. W. H., ii. 572
Malta, Proposed Oratory at, i. 182; idea abandoned, 184. Oratory
at, offered to Newman by Pius IX., ii. 218. Also referred to,
i. 52, 279 n. ii. 119
Manning, Henry Edward (Cardinal Archbishop): his opposition to
'mixed' education and Oxford scheme, i. 12-13; a representative
of the 'New Ultramontane' party, 13, 19, 24; his visit to Rome in
1847, 191, 193; and the Gorham case, 230; received into the
Catholic Church, 264; invited by Newman to be Vice-Rector of
the Catholic University, 319; on Newman’s difficulties in Dublin,
363; consulted by Newman on new English version of the
Scriptures, 419; leads crusade on behalf of Temporal Power, 521,
et seq.; suggests that Acton should dissociate himself from the
Rambler, 523, et seq.; helps to found the Academia, 524, 525;
and the Rambler, 534, et seq.; transfers the Dublin Review to
W. G. Ward, 546. Opposed to an Oxford Catholic College and
Oratory, in 1864, ii. 54, 60, 64-65, 67-68, 73, 79, 542;
denounces the A.P.U.C., 81-82, 91; made Archbishop, 87;
desires to obtain a bishopric for Newman, 88-89; Newman
attends his consecration, 89-90, 161; his reply to Pusey’s
'Eirenicon,' 110-112; and the Oxford question in 1867, 122-123,
135, 182, 200-203, 543-544, 547-548; Newman’s opinion of
Manning’s attitude towards himself, 125; his criticism on the
address of the English Catholic laity to Newman in 1867,
144-146; supports Ward’s view of Infallibility, 151; anxious
for a rapprochement with Newman, 181, 182; and Oratory
School, 191; and the attempt to start a Catholic University,
195-199; his vow to promote definition of Papal Infallibility,
210; issues pastorals in favour of Infallibility which are
attacked by Dupanloup, 283, 286; a member of the
Metaphysical Society, 332, 333 n; his 'Cæsarism and
Ultramontanism,' 401-402; and Newman’s Cardinalate, 435,
438, 440-443,446, et seq., 582; his arbitration in the dock
strikes, 533, 534. Also referred to, i. 260, 311, 317, 329, 332 n.,
357, 373, 386, 494, 537 n., 551, 566, 616, 654. ii. 36, 97, 101,
102, 108, 109, 121, 124, 127, 128, 152, 155-156, 158, 164, 165,
170, 176, 179, 487, 517, 555, 560, 561, 574, 575. See also
Letters
Manzoni, Alessandro, i. 142, 143. ii. 23
Marriott, Charles, i. 94. ii. 377, 513, 571
Marshall, Rev. Henry, i. 108, 182
Marshall, Thomas William, i. 130. ii. 199
Martin, Mr. (correspondent of the Weekly Register), his Roman
letter to Weekly Register, April 6, 1867, 140; its text, 543, 544;
also referred to, 151, 175, 187, 188, 192, 547
Martineau, James, ii. 4, 395
Maryvale (Old Oscott), the first house of the Oxford converts, i.
109, et seq.; its history, 119; Oxford converts’ life at, 120-121,
122-126; beginnings of the Oratory at, 197, et seq.; Newman
leaves, 214; also referred to, 105, 150, 154, 157, 166-167, 172,
177, 190, 192, 202. ii. 451
Maskell, Mrs., ii. 415-416. See also Letters
Maurice, Frederick Denison, i. 312, 421. ii. 4
Maximilian, Emperor of Mexico, ii. 118, 120
Mayence, Theological School of, i. 465, 466 n. {410}
Mayer, Rev. Walter, i. 30. ii. 512
Maynooth, i. 334, 335, 616. ii. 407, 408, 561
Mazio, Padre, i. 147, 168. ii. 270
Mazzini, Giuseppe, i. 193, 195, 470
'Meditations and Devotions,' extracts from Newman’s, ii.
364-368
Mediterranean, Voyage of Newman in the, i. 51, 52
Melbourne, Lord, i. 312. ii. 53
Mellerio, Count, i. 142, 145
Mendelssohn, ii. 350-351
Mercier, Cardinal, and the scholastic revival, i. 463. Founds the
Institut de St. Thomas at Louvain University, ii. 502
Metaphysical Society, The, ii. 332, et seq.
Meynell, Dr. Charles, ii. 243. See also Letters
Milan, Newman’s visit to, and inspression of, i. 135-146
Mill, J. S., i. 11, 169 n., 308, 457. ii. 44, 48, 197, 494
Millais, Sir J. E., paints Newman’s picture, ii. 516
Mills, Fr. Austin, i. 339. ii. 41, 458, 540. See also Letters
Milman, Henry Hart (Dean), ii. 44
Milner, John (Vicar Apostolic of Midland District), i. 119, 120.
ii. 107, 148
Milner, Joseph, his Church History, i. 42
Milton, ii. 44, 319
'Miracles, Essay on,' dedication of, ii. 383; referred to, 396 n.
Miracles, Newman’s philosophy of, ii. 9, 342-343, 494
Möhler, Johann Adam (author of the 'Symbolik'), i. 308, 315,
461, 465
Monde, The, and the Encyclical Quanta Cura, ii. 80
Monica, St., i. 139
Monk, Maria, i. 273
Monophysites, i. 67, 237, 616
Monothelite heresy, ii. 214
Monsell, The Right Hon. William, see Emly, Lord
Montalembert, Comte de, and Liberal Catholicism, i. 10,
459-461; Newman’s sympathy with, 19, 315, 388, 471; his
Ultramontanism, 461; also referred to, i. 397, 465, 474, 495,
550, 636. ii. 80, 83, 209, 211. See also Letters
Monte Cassino, Newman visits, i. 188
Monteith, Robert, i. 521. ii. 52
Month, The, ii. 99, 114, 115, 205, 347, 425
Moran, Cardinal (sometime Bishop of Ossory), ii. 464 n.
Moriarty, Dr. (Bishop of Kerry), i. 216, 311, 317, 320, 341, 347,
350, 354, 361 n., 366, 372, 374, 378, 382, 628. ii. 289, 401.
See also Letters
Morley, Viscount, of Blackburn, i. 2, 405. ii. 402
Morris, Canon John Brande, i. 84, 111, 113, 120, 603
Morris, William, ii. 355
Mostyn, Bishop (Vicar Apostolic of Northern District), i. 111
Moylan, Dean, i. 317
Mozart, ii. 350
Mozley, Miss Ann, i. 29. ii. 513
Mozley, James Bowling, ii. 387, 513, 570, 571
Mozley, Mrs. J. B., ii. 387, 388
Mozley, J. R., ii. 517, 519. See also Letters
Mozley, Mrs. John (Jemima Newman), i. 41, 70, 85, 618. ii. 479.
See also Letters
Mozley, Thomas, i. 27 n., 50. ii. 303, 513
Mozley, Mrs. Thomas (Harriet Newman), i. 28, 41, 51. ii. 339.
See also Letters
Müller, Max, i. 539
Munich, i. 192
Munich Brief, The, a censure of Döllinger’s address at the
Munich Congress, i. 564, et seq.; effect of, on Newman and on
the intellectual movement among German Catholics, 585. ii. 48.
Newman’s analysis of, i. 640, et seq.
Munich Congress, The, i. 469, 562, et seq. ii. 372, et seq.
Munich School, The, W. G. Ward’s antipathy to, i. 47; aims of,
459, et seq.; meets with opposition, 465; its theological
differences with School of Mayence, 465 n.; the Rambler
adopts its general policy, 474, 495; its orthodoxy suspected, 564
Munro, Miss, see Letters
Murray, Dr., Archbishop of Dublin, i. 275, 305, 311, et seq.,
334, 366
Murray, Dr., of Maynooth, ii. 152, 153

NAPLES: Newman’s impressions of, i. 188-190; also referred to,
52, 279 n., 280, 283
Napoleon I., i. 313, 651
Napoleon III., i. 519. ii. 209, 554 {611}
Nardi, Mgr., ii. 163, 164, 174; his visit to Newman, 188, et seq.
Nation, The (Irish), i. 362
Neve, Mgr. (Rector of English College), ii. 149, 158, 163, 164,
165, 170, 173, 538
Neville, Dr. (of Maynooth), ii. 407-409
Neville, Fr. William Paine, Newman’s literary executor, i. 1;
received into the Catholic Church, 264. Constant companion
of Newman, ii. 432; goes to Rome with Newman, 457. Quoted,
i. 149, 315, 345, 348, 385, 393, 425, 451. ii. 351-353, 359-364,
439, 458-462, 468, 470-471, 473, 475-476, 481, 512, 513, 515,
530, 532, 533, 534, 536, 537. Also referred to, i. 27 n., 29 n.,
147, 193, 194, 354, 579, 648, 651. ii. 41, 53, 107, 130, 138,
190, 410, 411, 453, 464 n., 465, 540. See also Letters
Nevins, Willis, see Letters
New Inn Hall (Oxford), i. 646
Newman, Charles, ii. 317, 339
Newman, Francis William, i. 123, 625. ii. 349
Newman, Harriet, see Mrs. Thomas Mozley
Newman, Jemima, see Mrs. John Mozley
Newman, Mr. John, i. 27 n.
Newman, Mrs., see Letters

Life of Cardinal Newman - Appendices

Appendices, Volume 2
Chapter 21
Chapter 24
Chapter 25
Chapter 29
Chapter 31
———————
Chapter 32 [file 2]
Chapter 33

[Notes in the appendices are placed at the end of the letters to which they refer.—NR]

Appendix to Chapter 21
{539} THE following is the text of the correspondence referred to at p. 47:

MONSIGNOR TALBOT TO DR. NEWMAN

'8 York Place, Portman Square, London: July 24, 1864.
'My dear Dr. Newman,—I called upon you yesterday at Edgbaston, and was very sorry not to find you at home.

'One of the reasons for which I called upon you was to invite you to come to Rome for next Lent to preach at my Church in the Piazza del Popolo, where you would have a more educated audience of Protestants than could ever be the case in England, and where they are more open to Catholic influences.

'When I told the Holy Father that I Intended to invite you, he highly approved of my intention, and I think myself that you will derive great benefit from revisiting Rome, and again showing yourself to the Ecclesiastical Authorities there, who are anxious to see you.

'We shall have an apartment prepared for you at the English College, where Doctor Neve will be very glad to receive you.

'I am afraid that you may plead age &c. as an excuse for not taking so long a journey, as some persons have told me you are likely to do, but I feel convinced that you are prepared to make any sacrifice when the greater glory of God, and the Salvation of Souls are concerned, and that you are prepared to forego your own comfort, when the high interests of the Church are concerned, and you have an opportunity to serve the Holy See.

'To me it would be a great consolation to be able to tell the Holy Father that you have accepted my invitation, and I am sure that the Blessing of the Vicar of Christ will amply repay you for going so far.
'Believe me, yours sincerely,
GEORGE TALBOT.'

DR. NEWMAN TO MONSIGNOR TALBOT

'The Oratory, Birmingham: July 25, 1864.
'Dear Monsignore Talbot,—I have received your letter, inviting me to preach next Lent in your Church at Rome to "an audience of Protestants more educated than could ever be the case in England."

'However, Birmingham people have souls; and I have neither taste nor talent for the sort of work which you cut out for me. And I beg to decline your offer.
'I am, yours truly,
JOHN H. NEWMAN.' {540}

DR. NEWMAN TO AMBROSE ST. JOHN

'The Oratory: July 25, 1864.
'Monsignor Talbot came on Saturday before I returned. Only Austin saw him. William was sulky at his name. Edward said he would not go to any of those bumptious Romans. He sat and talked with Austin in the boys' Refectory. He asked what I thought of Catholic boys going to Oxford. He was quite against it, but the Catholic gentry were "worldly." He wished me to preach some Lent sermons at Rome. Austin said I preached here, but he said "Oh, but this is a very different thing; educated people" &c. What is Brummagem to Monsignor Talbot but a region of snobs? yet souls are souls, your Right Reverence. He went on to ask what I did; did I read? Austin said he did not know; but he saw me take out books from the Library.'

The following is the text of the "questions" concerning higher education for English Catholics referred to at p. 66, and of Mr. Gaisford's reply to them in a letter to Dr. Grant, Bishop of Southwark:

'December 4th, 1864.
'1. Is there anything in the English University education, which it seems to you impossible, or very difficult, to give in our Catholic Colleges, by any practicable addition to, or variation of their present system or condition? Please to state in what it consists.

'2. What would you say is the exact meaning of scholarship as the peculiar characteristic of University education?

'3. What are the studies in which a Catholic youth going to a Protestant University would be engaged during his course in it?

'4. Would he acquire a greater knowledge than he could in a [Catholic] College:
(a) of modern languages, as French, Italian, and German?
(b) of foreign literature?
(c) of history, geography, art, and other general subjects of Information?

'5. Have you observed or heard on any good authority that in competitive examination, according to proportion of numbers, the Catholics have fallen below Protestant aspirants, whether in military or administrative competition?

'6. Has it similarly come under your notice that, attending to ratio of numbers, at the Bar, from the Bench downwards, or in any other learned profession, persons brought up in a University have shewn a decisive superiority over those educated in Catholic establishments?

'7. Putting aside all questions of tone and manner, and considering the average of young men who annually go into the world from the University and of those who finish their studies exclusively among Catholics, does any superiority in solid learning and good education manifest itself in the first above the second?

'8. Supposing a young Catholic, whose education had been carried on in one of our Colleges to the extent professed to be taught there, were to go for three years to a Protestant University, in what respect and to what extent do you suppose that his education would be found advanced and his character better formed?

'9. And more specifically, do you consider that the chances of improvement in moral and religious condition would be increased during that interval, and that the probability is that he would be found better grounded in faith, in piety, and moral feeling, at the end than he was at the beginning of that term?

'10. Considering the present condition of belief in the truths of revelation among leading minds in the Universities, do you think that the intercourse natural {541} between the learned and able men of the University, with younger minds and inexperienced scholars, would not necessarily weaken the faith in these?

'11. Would it be possible, not to say expedient, to guard such impressionable minds, especially where there was an ardour for learning, by weakening or destroying all confidence on the part of youth in those whom they are otherwise expected to respect and submit their judgment to?

'12. Why is the demand in favour of University education, according to your way of viewing it, to be limited to the laity?

'13. If there be a higher, a nobler, and a more useful education to be attained at a University than can possibly be given in a Catholic College (unless such College is established in a Protestant University), why should the Clergy be deprived in England alone of those signal advantages?

'14. Ought the principles to be admitted that the laity should be more highly educated than their clergy, considering the reproaches too readily cast on the latter for lagging in the progress of knowledge and solid attainments?

'15. May it not be justly considered (1) that if no danger of loss of faith or morals exists for a layman, a fortiori there can be none for an Ecclesiastic? (2) that the mixture of virtuous and fervent Ecclesiastical scholars will sustain and encourage their former College companions?

'16. Is it not true that, although we treat the Universities as though great national institutions for lay education, they are no less, or perhaps in the main, the Protestant substitutes for Ecclesiastical Seminaries, and form in reality the places in which all the clergy of the Church of England are educated? Are not all the Archbishops and Bishops of England and in great measure of Ireland, all the dignitaries, certainly of England, and the vast bulk of the parochial clergy of the Established Church educated there; and has not the fruit of such education been on the whole to produce a clergy most hostile in feeling and most heterodox in doctrine in their attitude towards the Catholic Church?

'17. Do you think that, such being the case, it would be worthy of the Catholic Church and its pastors, believing themselves to be under the guidance of the Holy Spirit, to surrender the highest education of their children, or of their Ecclesiastical students, to the teaching and guiding of such a body of men?

'18. Is not the great teaching body of the University composed of Protestant, consequently heretical, clergymen; and do you think that the Bishops ought to advise the Holy See to commit the final training, and the finishing touch of the formation of mind and heart of the children of God's people, to the hands of those who have publicly declared and professed to hold that belief in the most solemn and consoling doctrines, and observance of the most beautiful practices of devotion in the Church, are damnable and idolatrous?

'19. Or do you think it possible for a professor or teacher holding the Holy Catholic Church in contempt, and perhaps execration, from day to day to lecture upon even indifferent topics without almost involuntarily allowing his feelings to escape from any amount of watchful guardedness, and insinuate themselves into the susceptible minds or imaginations of a few unnoticed Catholic pupils?

'20. On the whole, after considering all these questions and the answers which you have no doubt conscientiously given them in the presence of God, looking at the whole state of Europe and of England, and weighing in the balance of the Sanctuary the opinions, political, scientific, social, and moral, in conflict through the world, do you believe that should a considerable body of young Catholics receive education in Protestant Universities, the result will be the formation of a future Catholic body more conscientious, more orthodox, more religious, more devout, and more pure than we can obtain by any other process of education? And that should the decision be now in favour of {542} Protestant University education, our successors, and the future heads of Catholic families, will feel thankful to God and believe that His Providence has guided and blessed the decision?'

MR. GAISFORD TO THE BISHOP OF SOUTHWARK

'December 11, 1864.
'The Dublin Review in an article given to Dr. Manning objects to Oxford on the ground that it would "indefinitely postpone all efforts towards founding purely Catholic Colleges for higher lay education." I answer that my wants are pressing and that the foundation of a College takes years. I consider myself responsible that my son shall be brought up first as a Catholic Christian, secondly as an English gentleman, and though I hope that I am ready to take advice from wiser men, I decline to shift my responsibility on anyone.

'I will now make a few remarks upon some of the printed questions.

'Question 2. I am no scholar myself, but, being asked to define the word "Scholarship" I shall say that a good Greek Scholar is one who has an accurate and critical knowledge of Greek—I believe that the term is applied at Oxford exclusively to Greek and Latin, and I think that the Catholic Seminaries are inferior in Scholarship to Oxford. Much has been done for Greek literature in this century, by Porson, Bloomfield, Maltby, and others,—my own father among them, but I know of no English Catholic who has contributed.

'4. In modern languages, foreign literature, history, &c., I daresay Oscott is not inferior.

'5 & 6. I have not watched the competitive examinations, but I know of no leading English Catholic Barrister.

'7. I cannot put aside tone and manner.

'8. He would gain a knowledge of the world (I use the term in a good sense). His character would be better disciplined by being thrown in a large society, he would have better choice of friends with whom he would live hereafter and with whom I should wish him to live. My own Oxford friends have always stood by me. There is no doubt that Catholic young men make a bad show in London society; at the best clubs they were pretty sure to be blackballed, and why? Not on religious grounds. What does the Travellers' Club care for a man's religious opinions? Nothing,—but it knows that the Catholics are exclusively educated, have little in common with its other members, and would be a bore, and so they are rejected, and rightly. London ladies say the same: "Excellent young man, but a bore; we don't know what to say to him, nor he to us." Catholic gentlemen are now more numerous and I want to see them take their proper position in the world, and I believe that the prejudices against our religion would rapidly diminish if we were better known and mixed more freely with our equals.

'9. I see no reason why at Oxford he should be less well grounded in faith—the Oratorian Fathers would see to this.

'11. What is to become of my son at 18 if he does not go to Oxford? There must always be danger to him, and I think he runs less risk at Oxford than elsewhere; the bane of the old Catholics has been lying about idle at their parents' houses, or lounging on the Continent to pass the time between boyhood and manhood.

'12, 13, 14, 15. I give no opinion on education of the clergy, but if it be thought inexpedient that they should go to Oxford and that therefore their education may be inferior, I don't see why the laity should be under-educated because the clergy can't have equal advantages. {543}

'16. Yes, but though the Protestant clergy are hostile, I don't think they despise or execrate our religion—there are exceptions however.

'19. I should not consider a youth's faith endangered by attending an Oxford Professor's lectures on indifferent subjects.

'20. I expect great advantages from Oxford. This question would have been fairer if put thus: "With these advantages would the future Catholic be likely to be less conscientious, less orthodox, &c.?" I answer "No."

'And now, my dear Lord, I ask your pardon if I have written too openly; I thought over your questions most seriously, but I have written my answer currente calamo, my only object being that you should know just what I think on the subject.'

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Appendix to Chapter 24
EXTRACT from the Weekly Register, April 6, 1867, referred to at p. 140.

OUR ROMAN LETTER

. . . . . . .

'Rome: March 28.
'I cannot, of course, help alluding to what is a subject of common conversation in those ecclesiastical circles here which are interested in the progress of Catholicism in England. I should hesitate to do so but for the fact that a correspondent has the duty of caring for nothing but offences against good taste and violations of secrecy. I do so, however, the more readily because there are sure to be a dozen reports about it in England, and because I have it in my power to put together what I have collected from more sources than one. When the Bishop of Birmingham applied to the Propaganda respecting the mission of a high class at Oxford, the Congregation of Cardinals considered the project with every wish to approve a scheme which had already been known to be a desire of the Metropolitan. At this particular time, however, his Grace neither interfered directly nor indirectly, and I can safely say that the previous expression of his wish had been limited strictly to the very natural desire—common to his Grace with all good English Catholics—that Oxford and Cambridge should be the seats of energetic missions. What the Bishop of Birmingham's application really amounted to does not seem to have been perceived by more than one Cardinal of the Congregation, who, knowing English matters rather intimately, expressed the need for a very guarded consent to the application. As Cardinal Barnabo has with his own lips declared that the question of Dr. Newman's going to Oxford was not the question that came before the Propaganda, I presume that there must be every credit given to his statement. The Congregation did not, therefore, find it necessary to limit the consent in a matter which might not enter into the meaning of the application; but the result of this consent has been the entrusting of the new mission to Dr. Newman. The Catholic Press has been busily occupied with this matter, and the Holy Father is well acquainted with what is going on in England, as are the Cardinals of the Propaganda, more than one of whom reads English newspapers. And, the Holy Father, knowing in what results this consent of the Congregation was likely to issue, has thought right to override the consent of the Congregation, and to inhibit the proposed mission of Dr. Newman. It is almost needless to say—for anyone who {544} knows the prevailing spirit of Rome—that this distinguished man has no longer in Roman opinion, the high place he once held. It could hardly be otherwise, after the sermon on the Temporal Power, certain passages of the "Apologia," and the having allowed his great name to be linked with that of one of the bitterest haters of Rome in the dedication of Mr. Oxenham's translation of Dr. Döllinger's "First Ages of the Church." Now, when the Church is tossed about as it is, and when Germanising is its deadliest danger, the mere shadow of a suspicion of Germanising, however unfounded, please God, it may really be, could hardly save any man, however great and illustrious as a Catholic, from having confidence in him greatly shaken. The decision of the Holy Father does not, however, amount to more than this. Good soldier of the faith as Dr. Newman has been, and devoted Catholic as he still doubtless is, a mission of so delicate a nature as that proposed for Oxford could not safely be entrusted to one who has compromised himself in the opinion of Rome by certain statements, and who, though no doubt undeservedly, is leaned upon by the Germanising school of younger Catholics in England as their strongest staff. Only an Ultramontane without a taint in his fidelity could enter such an arena as that of Oxford life with results to the advantage of the faith in England.

'Much will, no doubt, be said about this in England. The Anglican papers of the mosquito or flea tribe, such as the Church Times and the Church Review and gnats of the Union Review school, will, no doubt, make a great commotion, and be very ready—for Anglicans of the advanced school love slander as Mrs. Gamp loves her bottle—to throw the blame on a very illustrious personage. It is not for me to be so impertinent as to vindicate beforehand that unflinching leader of the Church in England; all I may do is to deny, point blank, that that illustrious personage had directly or indirectly had anything to do with it. Failing this accusation, they will probably have recourse to another. It will be said that the distinguished prelate who, with so much credit to his country, represents Catholic England at the Papal Court, had had the ear of the Holy Father in this matter. The objection is in substance as old as the oldest heresy. Everywhere have heretics profanely said, that they appeal from Rome drunk to Rome sober. Unhappily Dr. Newman himself has said what comes to the same thing in the "Apologia" having in mind, one may believe, a miserable calumny of Dr. Döllinger. But pace these people, great or little, one may say that there are, as there have ever been, thousands of Catholics, as well distinguished as not distinguished, who, when the Shepherd of the Church so speaks and decides, look, and have ever looked, upon such utterances as warnings to save the faithful from pastures which, however fair they may appear, may be in certain circumstances only a kind of poison. At any rate, on a road along which it is very easy to get fast in a bog or to fall over a precipice, it is better for poor, simple men, to follow one St. Austin, or one St. Bernard, or one St. Alphonsus, in childlike faith, than a whole army of Dr. Döllingers.'

On the Address to Newman from the laity which the above letter called forth, Newman writes as follows to Mr. F. R. Ward:

'April 26, 1867.
' … I quite recognise what you say of its indirect effect—and that effect, though in another way, is as satisfactory as the demonstration of kindness and confidence made to me personally. It is intolerable that we should be placed at the mercy of a secret tribunal, which dares to speak in the name of the Pope, and would institute, if it could, a regime of espionage, denunciation and terrorism. But the danger is as great as the evil is intolerable, and I trust that the Address will have the {545} effect of throwing back its aggressive action, though I do not for an instant think that one repulse will put an end to it. What we want is an organ; it is grievous that we have hitherto failed in gaining one. The Chronicle threw off ill, and is not Catholic enough in its composition to be a Catholic organ. But that it has formed an alliance with Protestant writers has been simply because it could not form for itself a strong and broad basis enough among Catholics. Anyhow, one may lament that the common feelings of the body of English Catholics have no representative in the periodical press.'

When asked in this same year for advice as to young Catholics going to Oxford, Newman wrote as follows:

'Dec. 8, 1867.
'In answer to your question whether a parent can send a son to Oxford without sin, I can but say that no general rule can be given, and that it depends on the particular case. When you ask how you should determine about your own boy, I will tell you just what I feel.

'Against your sending him lie the following weighty reasons:

'1. The Holy See has spoken as strongly as it could speak on the danger of sending youths to Oxford. As to the trickery which has been employed in gaining that decision I don't see that that invalidates the prima facie force of it. The Pope speaks in a matter, which, as the rescript says, is entirely within his province—for he is speaking of occasions of mortal sin, and danger of eternal salvation.

'2. We must recollect St. Paul's strong words, "Obey them that have the rule over you ... and submit yourselves, for they watch for your souls as those who must give account."

'3. There is a certain instinct which the Church (and the Holy See as being its executive) has, which is ever to be taken into account as something over and above and independent of the imperfection of the human organs and ministers. The chance is that it will turn out right, even when very bad means have been used in the course of its action.

'4. Then, for my own judgment, what made me so willing that the Oratory should go to Oxford, except that I thought the position of young Catholics there perilous unless there were some strong religious community entrusted with the Mission?

'5. A new point is introduced by the very fact of the serious ecclesiastical dissuasive. A boy of tender conscience goes there knowing his being there is unrecognised, disliked by the Holy See and his Bishops. This is a bad start in life for him. Is it not likely to harm his faith, temper of obedience, ever afterwards?

'6. Whoever sends his son to Oxford, is responsible for the example and precedent which he sets for others.

'Fully as I feel these considerations, I do not deny there may be extraordinary cases which would oblige me in the confessional to allow that it was no sin in a particular father sending a particular youth to Oxford.

'1. There may be a choice of difficulties:—e.g. Woolwich or London may be a worse place for a boy's faith and morals than Oxford—yet the alternative may be between one and the other.

'2. It may be an alternative between diligence, a cheerful obedience at Oxford, and idleness, or despondency and disappointment, if [a boy is] refused [leave] to go there. {546}

'Other cases are supposable, in which I should boldly take on myself the responsibility of recommending a youth to be sent to Oxford.

'As the Bishops take up a very [important] part in dissuading, so a priest in the confessional can but allow. You must be the decider. As to your boy, I do not at present know enough of him, to say that his case would be thus exceptional—though I fear there would be great difficulty in making him work if he does not go.
'J. H. N.'

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Appendix to Chapter 25
THE following letters should be read with those cited in the text of this chapter:

F. AMBROSE ST. JOHN TO DR. NEWMAN

'May 1867.
'I said Mass yesterday at S. Ignazio, and then went straight to Father Perrone, whom I found in the Library. He, like them all, began preaching against mixed education as though you were an Apostle of it, forsooth! This is the fourth person, (he also a Consultor of Propaganda) who has held forth to me on the subject, and the dear, good Pope, with his most truly kind and loving countenance, (there was not a fraction of sharpness about him) did the same; so that I cannot help feeling it is a very disagreeable repetition.

'When then Father Perrone stopped, I told him I had had all that before, and having now seen the Pops I hoped there was an end of it, for it was altogether a false report. I also laid it on to Propaganda, and said it was not fair to say the Bishop was in fault. Propaganda was in fault for granting a leave which was wholly nugatory. He said he hoped you would found an Oratory at Oxford though you did not go yourself. This, I said, I thought very improbable, but, waiving that subject which had been abundantly discussed elsewhere, I had come to ask his advice about what I had heard in two quarters respecting the Rambler. He said he knew all about it. He had read the passage (he did not say he had been consulted upon it) and thought he recollected it. He said you had seemed to say that there were times when the true doctrine lay only in the people,—this was depriving the Church of her function as a teacher. I said I was sure you meant no such thing as that, but were engaged mainly upon an historical view of the matter, and were saying only what Baronius had said, but I said I would rather not attempt myself to speak on the subject. "What would you, a friend who knows Father Newman to be sound in doctrine at heart, have him do?" He said: "Take occasion to write on some other subject, and bring this in and explain the controverted passages." This, I said, would never do. You would, by so doing, only expose yourself to fresh misunderstanding. It would be like attacking an enemy in the dark. When there had been reports before, I knew you over and over again expressed your readiness to answer any questions plainly; that you ought to have the passages put before you with plain statements like: "this is wrong, and must be retracted." "This may be misunderstood, and must be explained." Then you would know what to do. Would he extract for {547} me such passages? Yes, he would, and if you would send your answers to him, he would settle the matter by saying: "I guarantee Father Newman's faith to be sound in the matter in question." This he said would be quite sufficient. "Well, then," I went on to say, "would he as Consultor of Propaganda undertake to plead Father Newman's cause there." Then he looked cunning, and said that was not the way to do things there. They would say: "You have been put up to this, and come as a petitioner for your friends," and would look with suspicion on what he said. Let me have something to say, and let them come to me, then I shall have so much more weight as being consulted than as a petitioner. So the matter ended, and I am to borrow for him the Rambler. Talbot has one, but I cannot ask him. I must go and try. Perrone said I should find one at the Scotch College. I have not yet had time to ask. Then after breakfast I went to Cardinal de Luca, the ablest (so to say) of all the Cardinals, with the best chance of being (so it is said) the next Pope. He reads English, has a great admiration of your writings, and no one can make him a partisan. This is Neve's account. Well, he is a small man with a most intelligent eye which goes through you and makes you at home at once. Unlike everybody else, when I came in, he didn't preach, listened most attentively to all I had to say, asked a great many questions about Oxford, about examinations for London, Woolwich, &c., expressed his sympathy for parents with sons, and then I told him the state of parties at Oxford, what you might do; how you had been misunderstood and your charitable love of souls turned against you, and I mentioned the newspaper report, &c. "Yes," he said, "I know all about that. Who is that Martin? [Note] Is he an oblate?" "No," I said, "I believe not,—a Deacon studying here by himself in Rome." "Oh." Then he began to ask questions. "What could be done? Could a College be founded in Oxford for Catholic students with Catholic Professors?" I mentioned the difficulty you apprehended, at the same time saying generally that I was most grateful to His Eminence for really entering into the difficulties of education in England, and I would take the liberty of reading to him your opinion. So I pulled out the Italian translation of your opinion about Oxford Education, saying I had the original in your writing. He at once pounced on the original and said: "I prefer this. I read English." So I left it with him. He asked if I knew anything of the German Universities, mentioning Breslau (I remember now). I then spoke of Bonn, said what the Jesuits had done, &c. "Ah," he said, "you ought to inform yourself thoroughly about Bonn. There is a Jesuit Father—Father Bozzio—here from Bonn; you ought to go to him and find out all about it." I said: "If it was any good I would go home by Bonn." He said it would be very important to inform myself about the matter and to write to him and lay proposals before him. "Something," he said, "must be done, and as to a Catholic University, it was an absurdity in the present state of things. But," he said, "I must warn you of one thing; the Holy See will never act against the wishes of the Episcopate of a country." I said I feared the Archbishop would always be contrario to anything whatever connected with Oxford. He thought he would not be unreasonable, and for himself he saw nothing better than a Catholic College. There would be difficulties, but difficulties must be faced. Would Father Newman take any part in it? I said "you had been so [misunderstood] in what you had already done I hardly thought you would." "Oh," he said, "you must have courage. What had happened had done you no harm at all." After many more very kind words we parted, I to see Father Bozzio and talk to him about Bonn,—he to read and {548} meditate on your opinion. Meanwhile I think to myself "Cui bono?" Here is a friend, a high friend, a clever friend. But what can he do? He is one and everybody else is the other way. He says as an initiatory step you must gain Manning!!!'

Note: Mr. Martin, who had divulged the 'secret instruction' in the Weekly Register, vide supra, p. 140.

FATHER AMBROSE ST. JOHN TO DR. NEWMAN

'May 10, 1867.
'Dearest Father,—What a time letters take. We have as yet no answer to all our letters and conversations with this and that Eminenza. I am afraid now of going too far, and you must spend a telegram upon me if you want me to act, for I feel I cannot get on without distinct orders from you. Father Perrone says the way to clear up the Rambler matter is for me to go to Cardinal Barnabo, who made the accusation de novo to me, and say: "Will your Eminence let me have the incriminated passages?" Then, having got them, I send them to you. Father Perrone in the meantime is looking over the article with an English-speaking Father, and will send you such passages as he thinks require explanation, and will also send you what he thinks the explanation ought to be. Then you will write your explanations to Propaganda, Propaganda will appeal to Perrone, who will then pronounce upon them. This will settle the whole matter. Perrone is very anxious to keep it quiet that he is doing this for you, for if it gets out he will be considered as your friend, and then they would not consult him as being biassed by his friendship for you. Perrone says (just looking over the Article with me) that he thinks in one sense your words are true and in another false. The faithful never (properly speaking) teach, they are merely a living record of a tradition taught them. He repeated this many times. Well then, I said (to find out his meaning clearly), there may be times or countries where the actual teachers were for some reason silent or taught falsely; and then a private Christian would in those times keep his faith on the tradition of the faithful. No, he said, that is not the right way to put it, the teachers always taught the truth and were known by Catholics to teach the truth, but from a kind of policy—he used the word "politica," then rejected it and flourished his hand in the air, and made me understand there were reasons why they did not uphold Catholic doctrine. He mentioned St. Cyril, who never once uses the word "consubstantial" or speaks in terms against the Arians and yet was the great defender of the true faith ... He said Father Newman when he has written on these questions looks at them not as we who have been brought up in the Catholic Faith from our childhood. He meant, I think, you viewed them (though with the best intentions) historically, as a person not wholly in the secret would do. Then he took me to Father Cardella. He waited till Perrone was out of the room and then said: "I don't like to say it before him, but I don't agree with him in his view of the Article." He (Cardella) was extremely indignant it should have been brought up again—he said that it was raking out buried matter; then he said "I wrote some notes at the time in defence of Father Newman's view, in answer to Franzelin (the Jesuits' great man) who had cited the Rambler article and attacked it." He has given me the lithograph of Franzelin's lecture, and I will copy it and send it you. It is too long today. I asked coolly for Cardella's own notes—he had not preserved them, nor did he want it known that he had given me Franzelin's lithograph, "for," he said, "we must keep peace with our own people, though I wish to serve Father Newman in any way in my power." He gave me several other instances of his good-will towards you, and I am to see him again.' {549}

The following is the Memorandum referred to at p. 180, drafted by Mr. William Palmer on behalf of the Oratorian Fathers, which was sent in Italian to Cardinal Barnabo on May 16, 1867:

'It has been objected to us by your Eminence and by others besides (members too of the S. Congregation of the Propagation of the Faith) that certain passages of an article in the Rambler having been delated by a Bishop to the S. Congregation of the Index, as long ago as 1860, and Father Newman having been called upon by authority to explain statements either heterodox or as some say even "heretical," he has never yet explained.

'If this were simply so, it would be no wonder that he should have been mistrusted as heterodox, or at least as disobedient, and suspected as if capable of manœuvring to encourage mixed education in England in spite of the judgments of the S. Congregation and of the Holy Father against it.

'But in point of fact Father Newman, immediately on hearing of the call made upon him, addressed to the late Cardinal Archbishop of Westminster,—Cardinal Wiseman—then at Rome, the following letter [Note] …

'This letter was certainly received by the Cardinal as it was shown by him to persons still living; but (to whatever cause the failure may have been owing) no answer to it from the Cardinal himself, nor any written or verbally delivered in his name, was ever received by Dr. Newman; only he was told briefly some months later by Monsignor Manning (then Provost of Westminster) that "the affair of the Rambler had been settled."

'Since then, however, influential writers and something like a party in England have not ceased to utter and to circulate suspicions and imputations against Father Newman as if he were heterodox, and even the greatest adversary of orthodoxy; at the same time they have deprecated with warmth his being sent to Oxford not merely for any bye reason of alleged insincerity or disobedience in the question of mixed education, but honestly and avowedly for fear of his being successful as a missionary and converting Protestants to a spurious Catholicism more pernicious than Protestantism itself. And here at Rome not only do we hear Father Newman spoken of by members of the Sacred Congregation and by others as having been under a cloud and as suspected of persistent opposition to the wishes and judgments of the S. Congregation and of the Holy Father in the matter of mixed education; but we find also that the article in the Rambler above alluded to, and its author, have been denounced as heterodox by Roman Professors in full class, and in lectures which are lithographed and sold.

'It becomes therefore our duty, as sent to offer explanations on his behalf, to petition that now, at least, the article of the Rambler with the passages marked, as originally denounced, and with that Italian translation on the presumption of the accuracy of which explanation was called for, may be communicated to Father Newman by the same authority which calls upon him to explain.

'If he should be able to explain satisfactorily a double question will still remain respecting the Oxford Mission.

'First, whether the Bishop has judged well or ill in regarding Oxford as preeminently the place for a Mission, and in selecting Father Newman as the Missionary most fitted by his antecedents to be sent thither; and

'Secondly, whether (apart from any suspicion of heterodoxy or disobedience in the Missionary) the fact that the very existence of a Mission at Oxford, and {550} still more its being placed under Father Newman (nay, even his keeping a superior Grammar School at Birmingham), may tend in particular cases to attract Catholics to Oxford, is a sufficient reason for either suppressing the Oxford Mission altogether, or at least ostracising that particular Missionary whom, on general grounds, the Bishop selects as the fittest person to send there.

'On neither of these questions when once they are disentangled from those personal suspicions and imputations with which they have hitherto been mixed up from the first, is it becoming for Father Newman or for us to enter; they relate to the interests of the Catholic Church in England viewed either as a community within itself, or in its relation to a great heterodox nation or empire in the midst of which Divine Providence has placed it as a little leaven, for the purpose, as we may hope, of leavening the whole.

'But until all personal suspicions, not only of heterodoxy, but also of opposition and disobedience on the matter of mixed education, and the confusion and misconceptions thence arising, both in England and here too, as it seems, at Rome, have been completely dispelled and until sunshine has broken through that "cloud" under which we are seen by some to be, we cannot but regret and think it hard that when the question of encouraging Catholics to study or discouraging and all but prohibiting them from studying in the Protestant Universities was first raised in England (being raised too in connection with rumours and suspicions about Father Newman), and when the opinions of many other Ecclesiastics, converts especially, were sought by the late Cardinal to lay before the Bishops, it was not thought necessary or advisable to ask Father Newman also, as one among the rest, what his views on the subject really were.

'We have certainly been sent to offer explanations not on behalf of the Bishop of Birmingham, but on behalf of Father Newman and the Oratory; still as the Bishop also was desirous and urgent that we should come, we think it proper, before leaving Rome, to offer to Your Eminence and to Propaganda a Memorandum as to the manner in which the Bishop seems to ourselves to have acted towards Father Newman and the Oratory, so that we may not, by our silence, be open hereafter to a suspicion of having behaved as if we were indirectly complainant against him.

'The Bishop clearly did not understand Propaganda (however strongly it might discourage Catholics from studying in Protestant Universities) to discountenance his wish to improve the Oxford Mission (although no doubt any improvement small or great of that Mission might incidentally and in some degree tend to attract Catholics to Oxford); on the contrary, he supposed that he was rather commended for having opportunely treated ("opportune cum illo egeres de Missione," &c.) with Father Newman with a view to his undertaking the Oxford Mission, and directed in case Father Newman declined it, still to send some able priest to Oxford.

'The Bishop, in making his second overture to Father Newman, communicated to him this portion of the letter (then recently received from Propaganda) as favourable to Father Newman's acceptance of the Oxford Mission. And Father Newman at length consented; not, however, unless permission could be obtained for the new Oratory which he should found in connection with the Mission at Oxford to remain during his own life and for three years after his death subordinate to the Oratory at Birmingham, from which he did not contemplate (as the Bishop wrote afterwards to the Propaganda) transferring himself absolutely to Oxford.

'The Bishop's application for this permission having been mistrusted, as if implying some indirect view towards mixed education, he wrote a statement at length of the circumstances of the Oxford Mission, appending also that whole passage of the former letter of the Propaganda which he had communicated to {551} Father Newman as one reason among others for him not to persist in declining the Mission.

'After some time the permission petitioned for was granted, but "conditionally and provisionally," and with an Instruction appended, that, "If the Bishop perceived Father Newman to contemplate transferring his residence to Oxford he was gently and courteously to dissuade him."

'This clause, being based, seemingly, on the Bishop's own words respecting Father Newman's intentions in a former letter, was not taken to imply a denial and retractation of the main point which had been petitioned for, and which had apparently been granted. For certainly neither the Bishop nor Father Newman had contemplated that while undertaking the Mission with cure of souls at Oxford, and founding there an Oratory to be subordinate to that of Birmingham, he should be fettered either as to the frequency, or the length, of those stays in Oxford which he might find to be desirable. The Bishop, therefore, thought that on the sense of this clause he had need to ascertain more distinctly the intention of Propaganda. And in the meantime, expecting to be himself before long at Rome, and seeing the clause to be of the nature of a private Instruction, he did not think it necessary, or proper, to communicate it, when he communicated the rest of the letter to Father Newman.

'Father Newman then issued a Prospectus, embodying a letter from the Bishop, inviting contributions from Catholics towards the foundation of an Oratory, and the building of a Church at Oxford. On which immediately misconceptions and misinterpretations arose as before; and an anonymous article in a newspaper, written from Rome, detailed, as if from some authentic sources of information, the views and acts and motives of the Propaganda, imputing to it and to the Holy Father himself, grave suspicions against Father Newman, not only of persistent disobedience in the matter of mixed education, but also of heterodoxy, and announcing that, if permission had been given to found a Church and Oratory at Oxford, it had been clogged with such conditions and reservations as would render it innocuous; and, in particular, that there was an express stipulation that Father Newman himself should not reside there.

'After this the Bishop felt himself obliged to communicate to Father Newman that reserved clause or Instruction, the substance of which (whether in its true sense or otherwise) had already appeared in the newspaper. And hence there was an additional reason for the Bishop's wishing and urging that some one should be sent from the Oratory at Birmingham to offer at Rome on behalf of Father Newman whatever explanations might be desired.'

Note: The text of the letter is given at p. 171. {552}

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Appendix to Chapter 29
THE following letters referred to at p. 299 should be read, in addition to those in the text, as illustrating Newman's state of mind during the progress of the Vatican Council and after its prorogation:

DR. NEWMAN TO MR. HOPE-SCOTT

'The Oratory: Feast of the Holy Name of Jesus, January 16th, 1870.
'As to the Council, as far as I can make out, it stands thus:—Two hundred Bishops, many of them distinguished men, stand out—400 or 500 have taken the popular view—but in this way. Manning found himself with perhaps a smaller number than Mgr. Dupanloup. A middle party rose, eclipsing the two extremes, as it was sure to do. This middle party was for a compromise. Mgr. Manning has thrown himself upon or into this middle party, joining them and raising the terms of the compromise—and in this way, I suspect, the full 400 or 500 are made up. The terms he is trying for are that "The Pope is inerrable in matters de fide"—this is very far short of Ward's wishes or Manning's, but further than Mgr. Dupanloup would grant.

'It has another difficulty. Since you cannot make a division in the Pope's divine gift, and say he is infallible only in part of the things in which the Church is infallible, to pass a decree that the Pope is infallible in matters de fide is to say that in all matters not de fide there is nowhere any gift of infallibility—but this is contrary to the Gallican notion, which, lodging the gift in the Church, not the Pope, enlarges the subject matter of the gift, taking in, for instance, infallible condemnation of books. Therefore, though I know Manning's proposition is what I have said, still it can't pass. Time is everything—but the Ultras are hurrying on.'

'April 1st, 1870.
'My dear Hope-Scott,—Does not the present position of Catholic affairs in high quarters show the great mistake which Catholics who are not ultras, have made in not supporting some journals to represent them? Things would never have come to their present pass, if we had our Univers and Tablet. For myself, if I want at any time to put in a letter, I have no whither to go, unless I betake myself to some Protestant publication.

'Ward supports, I suppose, Tablet as well as Dublin—and the London Oratory too—but no one does anything for any London Congregation which takes the other side, or any London periodical of moderate sentiments.

'I think, whatever happens, a sort of Catholic alliance should be formed with the French and German Bishops, and Yankee Bishops for time to come,—each country standing by itself, yet having an understanding with each other. You set up the Guardian, which has done its work well—you should help in setting up a Catholic Guardian.

'I fear by some mistake my bulky letter was not prepaid.
'Ever yours affly.,
JOHN H. NEWMAN.'

DR. NEWMAN TO MISS HOLMES

'The Oratory: Easter Day, 1870.
'My dear Miss Holmes,—All good Easter wishes to you. I am glad you are in London. My poor Bishop is in sad desolation at my letter having got out, but {553} had nothing to do with the catastrophe. A lady to his surprise he found showing it about Rome—but he had nothing to do with her getting hold of it—and no one knows how she got it.

'I felt it a sacred duty to tell him all my mind. Whom could I speak to but my Bishop? I spoke to no one else. No one whatever saw my letter here, but one person—and I could not send it without the eye of another over it—and he and I kept a profound secret about it. No—it is one of those wonderful things, which cannot distress one, because simply it was in no sense one's own doing. I only wish, since the letter was to get out, I had introduced into it the awful text, which is so much forgotten, "who shall scandalize one of these little ones, who believe in Me, it were better that a millstone should be tied round his neck, and he cast into the sea." What call have we to shock and frighten away the weak brothers for whom Christ died?

'Thank you for your prayers—Don't suppose I am cast down—not a bit of it. And, thank God, I am very well.
'Ever yrs affly.,
JOHN H. NEWMAN.

'P.S.—Let me know when you want me to lend you anything.'

TO FATHER JOHN WALFORD, S.J.

'The Oratory: May 19th, 1870.
'My dear Father Walford,—Thank you for your affectionate letter. It is very pleasant to us to find you remember our Novena, and again that you take an interest in my new book, which was very difficult to write, yet without being easy to read.

'Difficulties, such as my nephew's, are, as you know, not uncommon. It is a delicate thing to answer them without knowing something of the objector, for what is apposite for one is unsuitable to another.

'1. As to the wonderful revival of religion in the Established Church, I certainly think it comes from God. If so, it must tend, as it visibly does tend, to the Church's benefit. One cannot conceive the generation which is brought up under it, when they come to maturity and to power, resting satisfied with the Anglican system. If their fathers, the present generation, yearn for unity, and for communion with St. Peter, much more will their children.

'There is nothing to prove that the present race of Catholicizing Anglicans is in bad faith; and there is much to show on the other hand that they are in good faith.

'It is possible indeed that the next generation may go off into Liberalism—as Hale and Chillingworth, the disciples of Laud. But I rather hope that Holy Church will arrest and win them over by her beauty and sanctity, her gentleness, serenity, and prudence.

'Anyhow we need not say that Anglicans at this time cast out devils through Beelzebub; rather they are like the man of whom Our Lord said: "Forbid him not," &c.

'2. As to my nephew's fears about the definition of the Pope's Infallibility, while they are but fears, they are not arguments; and they never will become arguments, because he says he has no expectations that they will ever be fulfilled.'

TO SISTER MARIA PIA

'July 14, 1870.
'My dear Sister Pia,—I write on the 37th anniversary of the commencement of the Oxford Movement. I am quite well, thank you—I have not been so well {554} for years, nay, I can't tell when. I have not written to you because I have had nothing to say, though I ought to have thanked you for your so kindly contriving to give me a claim on your community's prayers. Of course, as life goes on, or rather as death approaches, that is what one wants most, and after death also. Don't fancy all the vulgarities of the Tablet annoy me personally. First, I never see them; next, I had such a seasoning of the like when I was an Anglican that I am hardened against them; thirdly they do me good by disgusting people, who in consequence take my part. My "Grammar" has been well spoken of generally. Fr. Harper is my friend, but he has a right to criticize the book, especially so far forth as it is not in coincidence with the Jesuit Traditions.

'I am very well, except when I move about. That tries me. Lately, in execution of long promises, I went from home from Monday to Saturday, visiting Mr. Church, my cousin Louisa Deane (whom I had not seen for 26 years), H. Wilberforce, and George Copeland; and was certainly not the better for it. George Copeland, who, as you must know, is utterly paralysed except in his head, which is as full of vigorous thought as ever, inquired much after you. I had never seen his daughters before. They are suffering from their Father's long illness. He showed me your first oil painting, which he praised very much.

'This leads me to thank you, as I do sincerely, for the precious presents which you are sending me by Fr. M. I have given you (with some others) a Mass a week since January—Indeed have done the like for years.
'Ever yrs affectly. in Xt.
JOHN H. NEWMAN.

'Fr. Ambrose will tell me about you. He is knocked up by the heat and work, and thirsty for the High Alps.'

TO MR. ORMSBY

'August 21, 1870.
'I am neither for France or Prussia, but for peace. I can't help pitying exceedingly Louis Napoleon—he has done a great deal for France, and a great deal for the Church, a great deal for England—but Englishmen, Catholics and Frenchmen are all ungrateful to him. That his basis is hollow, and personal government is a shame and worse, is true—but what claim had he but his uncle's name, what rule of government but his uncle's traditions, what warrant but success like his uncle's? He did what he could—he has risen up to a great height, and his fall is tragical, more tragical than his uncle's. But it is an old story, "Tolluntur in altum, ut lapsu graviore cadant." He went in for a great prize, and he got it, but only on conditions—and he had no right to complain if the wheel of fortune turns on, and he necessarily is underneath now by that same law of revolution which made him at one time at the top.'

TO MISS BOWLES

. . . . . . .

'April 30, 1871.
'As to Catholic boys, the great evil is the want of a career—when they get to the top form, they fall back and are idle, as having nothing to look out for. They need a University. This is no fault of Catholicism, but, as far as I know, of one man. Cardinal Wiseman was in favour of Oxford—till some one turned him round his finger—and then he brought out a set of questions addressed to Catholic gentlemen, one of which was "Do you wish your sons better educated than your priests"? as a reason against their going to Oxford. This was one chief reason {555} why it was decided that Catholic youths might not have a career. There are those who wish Catholic women, not nuns, to have no higher pursuit than that of dress, and Catholic youths to be shielded from no sin so carefully as from intellectual curiosity. All this is the consequence of Luther, and the separation off of the Teutonic races—and of the imperiousness of the Latin. But the Latin race will not always have a monopoly of the magisterium of Catholicism. We must be patient in our time; but God will take care of His Church—and, when the hour strikes, the reform will begin. Perhaps it has struck, though we can't yet tell.'

TO THE SAME

'June 8, 1872.
'You may say from and for me three things to anyone you please.

'(1) That I never have by word or act advocated the scheme of a Catholic College at Oxford, though many have attributed such a scheme to me. What alone I took part in was the establishment of an Oratory there to protect Catholic youths residing in Protestant Colleges.

'(2) And what I advocated then I advocate now. In a hard matter and in a choice of difficulties, I would rather have Catholic youths in Protestant Colleges at Oxford with a strong Catholic Mission in the place, than a Catholic College.

'(3) And I thought and think that the Bishops took an unadvisable step, and brought the whole Catholic body in England into a great difficulty, when on March 23, 1865, they discountenanced, to the practical effect of a prohibition, the residence of Catholics at Oxford.

'Moreover, since the Archbishop (Manning) or Dr. Ward may maintain that I have now softened what I said in my private letter to a friend, part of a sentence of which was shown to the Archbishop, I here quote the whole sentence unmutilated, as it stood in my letter, that you may have your answer pat.

'"If I were upon the rack, and forced to name some scheme or other for Catholic University education, when nothing satisfactory is possible, I should not propose a Catholic University, for I think our present rulers would never give us a real one; nor a Catholic College at Oxford, for such a measure at the present moment would be challenging controversy and committing Catholic theologians most dangerously in the religious difficulties of the day; but I should say that the Bishops ought to have let things alone seven years ago, and that, in our present straits, they will do best to undo their own work, and to let Catholics go to Protestant Colleges, (without their formal sanction) and to provide a strong Mission worked by theologians, i.e. a strong Jesuit Mission, to protect the Catholic youth from the infidelity of the place."

'As to Father St. John, he has advocated in his late remarks a Catholic College at Oxford; but he adds, (I believe, for he may have some trouble in finding his paper) that no youths had gone to Oxford lately who did not lose by the absence of a strong ecclesiastical superintendence.' {556}

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Appendix to Chapter 31
THE following letters (see p. 379) were addressed by Newman to persons who were tried by the definition of 1870:

TO SIR WILLIAM COPE, BT.

'Decr. 10th, 1871.
'My dear Sir William,—I have wished to write to you ever since I received your most interesting letter in October—but, as often as I thought of it, I found also I had nothing worth saying. Still I will not let your letter pass away, without assuring you at least, how fully I enter into it, and how truly I feel and respect your difficulties.

'Divine Providence has allowed the act of last year for some good purpose, and we must submit to His will. For myself, I see the doctrine implied in the conduct of the Roman See, nay of the Catholic Church, from the first, but I am not of course blind to the difficulties in detail which it has to encounter. The dogma seems to me as mildly framed as it could be—or nearly so. That the Pope was infallible in General Council, or when speaking with the Church, all admitted, even Gallicans. They admitted, I think I may say, that his word ex cathedra was infallible, if the Bishops did no more than keep silence. All that is passed last year, that in some sense he may speak per se, and his speech may be infallible—I say in some sense, because a Bishop who voted for the dogma tells me that at the time an explanation was given that in one sense the Pope spoke per se, and in another sense not per se.

'All these questions are questions for the theological school—and theologians will, as time goes on, settle the force of the wording of the dogma, just as the courts of law solve the meaning and bearing of the Acts of Parliament.

'I don't think it should interfere, whatever perplexity it may cause, with the great fact that the Catholic Church (so called) is the Church of the Apostles, the one fold of Christ.

'I have written as my course of thought has taken me, without premeditation—hoping, if what I have said is worth nothing else, it will at least show that I have not forgotten your anxieties.

'I am, my dear Sir William,
Sincerely yours,
JOHN H. NEWMAN.'

TO MR. WILLIS NEVINS

'June 16, 1872.
'I think we must make a broad distinction between an initial or prima facie and ultimate, formal, and ex cathedra decision of ecclesiastical authority. As there are decisions of Councils which are not infallible—so there are decisions of Popes. I believe the Popes at first said strong things against Aristotle's philosophy. Pope Zozimus is said to have been taken in by the Pelagians. John the XXII. professed views about the present state of the Saints which he himself retracted before his death; which his successor contradicted in a brief or bull issued on purpose; which the Council of Florence has made heretical. Pope Vigilius too is in some such scrape.

'The question then is whether you can properly say that Honorius, in countenancing the Monothelite doctrine, spoke ex cathedra. Now here recollect {557} that Popes do not decide on matters at the very beginning of a controversy, but at the end. It runs its course and then the Holy See speaks. The dogma of two Wills was not decided till forty years after Honorius's death—Monothelitism was no heresy in Honorius's time, any more than the double personality was a heresy before Nestorius. Ideas and words have to be defined, and they cannot be defined till controversy clears the matter. The great Council of Antioch in 364 condemned the Homoousion, which the Nicene Council has made the test of orthodoxy. On the first blush of the matter a great deal might be said for Honorius's view, and recollect his great object was to heal a schism from which the Church suffers even now, which at the time was a great help to Mahommetanism. That he was hasty, injudicious, intellectually hazy, one may grant. The question is whether he was intending to teach the Catholic Church—was he not rather experimentalizing? Is it not the part of a Lawyer or a Controversialist to argue from mere words or acts, and not to throw one's mind into the times, and to try to place ourselves in Honorius's place? I think Döllinger wants imagination, considerateness, charity.

'Poor Honorius died in peace. There was no popular general outcry against him, as in case of John XXII.—was there? I think not. This either shows his act was not a public one, or that it was so metaphysical a point, or grammatical even, that the delicate sense of Catholics was not shocked by it. Recollect St. Cyril holds the formula of the "One Incarnate nature of the Word." We all explain him in an orthodox sense ... I am far from certain that in like manner we should not clear Honorius, though he boldly said beyond mistake "one will," but for what happened after.

'Why don't we? let us see why. Honorius dies in peace. And his memory, I think, was safe till the 6th General Council—a space of forty years. Meanwhile the controversy went on; the Church gaining light, but its controversialists showing a great deal of angry zeal. The question became a party question. It was decided, and rightly, against Honorius, as in a former age it was decided against Cyril; but Honorius fell into hands not so kind as Cyril found.

'The forty years, which were necessary for a dogmatic decision, served to intensify the zeal of its promoters against those who had stood in its way. Honorius was pronounced a heretic. Recollect what that really means—not that he in his own person was heretical, but that he originated or promoted heresy. I know some or many theologians say otherwise—but I never can hold that Origen was a heretic, though he is so often called such. He is made a symbol of that heresy which was found after his day among his followers, and is anathematized as such—I think Honorius was a heretic in the sense in which Origen is.

'Here I am speaking of what in matter of fact is my own opinion—that Honorius in his own person was not a heretic—at the same time, if he was, that does not show that he has taught heresy ex cathedra—any more than Balaam or Caiaphas were excluded from being divine oracles because they were personally in pagan or Judaic error.

'Nothing good will come of the Alt-Catholic movement, unless a strengthening of infidelity or some form of Protestantism be good. No strengthening of the Church of England, of the Via Media, or of the Branch Theory will come of it.
'Very truly yours,
JOHN H. NEWMAN.' {558}

TO MR. ARTHUR ARNOLD

'Sept. 22, 1872.
'I have no confidence I brought out my meaning adequately in my letter to you. I recollect, on reading it over, I noticed clauses which might have been expressed better—for instance, in the last two lines, written along the page, I recollect I seemed to confuse inspiration with "adsistentia"—the Apostles were inspired—the Pope is not. What he "defines" or explains in Catholic doctrine is gained by him by human means such as the advice of theologians, etc.,—but in the last step, a Divine Hand is over him, keeping him in tether, so that he cannot go beyond the truth of revelation. He has no habit on what is called "donum infusum" of infallibility, but when he speaks ex cathedra he is restrained pro re nata, pro hac vice.

'I am told those are highfliers who say much more than this, and there are those, learned men, who wish to bring in a higher doctrine—but Perrone, whose book is the theological hand book for students in this day, says "Nec enim sive Rom. Pontificis, sive concilli oecumenici infallibilitas media excludit ad veritatem de qua agitur assequendam, quippe, non per modum infusi doni, sed per modum praesidii, sive ut ajunt adsistentiae, Deus illam promisit" t. 2, p. 541, Ed. 1841.

'Again: "Nunquam Catholici docuerunt donum infallibilitatis a Deo ecclesiae tribui per modum inspirationis" ibid. p. 253.

'Again, the recent definition says that the Pope has that infallibility which the Church has—but as Perrone says above "Never have Catholics taught that the gift is an inspiration."

'I think I have unintentionally shown you in these last sentences, to which I have been led on, how difficult it is to do justice to the subject in a few words.'

The following letter was printed in the Guardian in reply to an attack by Mr. Capes published in that journal:

'Sept. 1872.
'Sir,—I cannot allow such language as Mr. Capes uses of me in yesterday's Guardian to pass unnoticed, nor can I doubt that you will admit my answer to it. I thank him for having put into print what doubtless has often been said behind my back; I do not thank him for the odious words, which he has made the vehicle of it.

'I will not dirty my ink by repeating them; but the substance, mildly stated, is this:—that I have all along considered the doctrine of the Pope's Infallibility to be contradicted by the facts of Church History, and that though convinced of this, I have in consequence of the Vatican Council forced myself to do a thing that I never, never fancied would befall me when I became a (Roman) Catholic:—viz.: forced myself by some unintelligible quibble to fancy myself believing what really after all in my heart I could not, and did not believe, and that this operation and its result had given me a considerable amount of pain.

'I could say much, and quote much from what I have written in comment upon this nasty view of me. But, not to take up too much of your room, I will, in order to pluck it up "by the very roots" (to use his own expression) quote one out of various passages, in which, long before the Vatican Council was dreamed of, at least by me, I enunciated absolutely the doctrine of the Pope's Infallibility. It is In my "Discourses on University Education," delivered in Dublin in 1852. It runs as follows:—

'"Deeply do I feel, ever will I protest, for I can appeal to the ample testimony of history to bear me out, that in questions of right and wrong, there is nothing really strong in the whole world, nothing decisive and operative, but the voice of {559} Him, to whom have been committed the Keys of the Kingdom, and the oversight of Christ's flock. That voice is now, as ever it has been, a real authority, infallible when it teaches, prosperous when it commands, ever taking the lead wisely and distinctly in its own province, adding certainty to what is probable, and persuasion to what is certain. Before it speaks, the most saintly may mistake; and after it has spoken, the most gifted must obey ... If there ever was a power on earth who had an eye for the times, who has confined himself to the practicable, and has been happy in his anticipations, whose words have been deeds, and whose commands prophecies, such is he in the history of ages, who sits on from generation to generation in the chair of the Apostles, as the Vicar of Christ, and Doctor of the Church. Has he failed in his successes up to this hour? Did he, in our Fathers' day, fail in his struggle with Joseph of Germany, and his confederates; with Napoleon—a greater name—and his dependent Kings, that though in another kind of fight he should fail in ours? What grey hairs are on the head of Judah, whose youth is renewed like the eagle's, whose feet are like the feet of harts, and underneath the everlasting arms?" pp. 27-28.

'This passage I suffered Father Cardella in 1867 or 1868 to reprint in a volume, which he published at Rome. My reason for selecting it, as I told him, was this,—because in an abridged reprint of the discourses in 1859 I had omitted it, as well as other large portions of the volume, as of only temporary interest, and irrelevant to the subject of University education.

'I could quote to the same purpose passages from my "Essay on Development" 1845: "Loss and Gain" 1847: "Discourses to mixed Congregations" 1849: "Position of Catholics" 1851: "Church of the Fathers" 1857.

'I underwent then, no change of mind as regards the truth of the doctrine of the Pope's Infallibility in consequence of the Council. It is true I was deeply, though not personally, pained both by the fact, and by the circumstances of the definition; and when it was in contemplation I wrote a most confidential letter, which was surreptitiously gained, and published, but of which I have not a word to retract, the feelings of surprise and concern expressed in that letter have nothing to do with a screwing one's conscience to profess what one does not believe, which is Mr. Capes's pleasant account of me. He ought to know better.
'JOHN H. NEWMAN.'