At Oxford, he was doomed. He could not withstand the last enchantment of the Middle Age. It was in vain that he plunged into the pages of Gibbon or communed for long hours with Beethoven over his beloved violin. The air was thick with clerical sanctity, heavy with the odours of tradition and the soft warmth of spiritual authority; his friendship with Hurrell Froude did the rest. All that was weakest in him hurried him onward, and all that was strongest in him too. His curious and vaulting imagination began to construct vast philosophical fabrics out of the writings of ancient monks, and to dally with visions of angelic visitations and the efficacy of the oil of St Walburga; his emotional nature became absorbed in the partisan passions of a University clique; and his subtle intellect concerned itself more and more exclusively with the dialectical splitting of dogmatical hairs. His future course was marked out for him all too clearly; and yet by a singular chance the true nature of the man was to emerge triumphant in the end. If Newman had died at the age of sixty, today he would have been already forgotten, save by a few ecclesiastical historians; but he lived to write his Apologia, and to reach immortality, neither as a thinker nor as a theologian, but as an artist who has embalmed the poignant history of an intensely human spirit in the magical spices of words.
When Froude succeeded in impregnating Newman with the ideas of Keble, the Oxford Movement began. The original and remarkable characteristic of these three men was that they took the Christian Religion au pied de la lettre. This had not been done in England for centuries. When they declared every Sunday that they believed in the Holy Catholic Church, they meant it. When they repeated the Athanasian Creed, they meant it. Even, when they subscribed to the Thirty-nine Articles, they meant it-or at least they thought they did. Now such a state of mind was dangerous--more dangerous indeed-- than they at first realised.
They had started with the innocent assumption that the Christian Religion was contained in the doctrines of the Church of England; but, the more they examined this matter, the more difficult and dubious it became. The Church of England bore everywhere upon it the signs of human imperfection; it was the outcome of revolution and of compromise, of the exigencies of politicians and the caprices of princes, of the prejudices of theologians and the necessities of the State. How had it happened that this piece of patchwork had become the receptacle for the august and infinite mysteries of the Christian Faith? This was the problem with which Newman and his friends found themselves confronted. Other men might, and apparently did, see nothing very strange in such a situation; but other men saw in Christianity itself scarcely more than a convenient and respectable appendage to existence, by which a sound system of morals was inculcated, and through which one might hope to attain to everlasting bliss.
To Newman and Keble it was otherwise. They saw a transcendent manifestation of Divine power flowing down elaborate and immense through the ages; a consecrated priesthood, stretching back, through the mystic symbol of the laying on of hands, to the very Godhead; a whole universe of spiritual beings brought into communion with the Eternal by means of wafers; a great mass of metaphysical doctrines, at once incomprehensible and of incalculable import, laid down with infinite certitude; they saw the supernatural everywhere and at all times, a living force, floating invisible in angels, inspiring saints, and investing with miraculous properties the commonest material things. No wonder that they found such a spectacle hard to bring into line with the institution which had been evolved from the divorce of Henry VIII, the intrigues of Elizabethan parliaments, and the Revolution of 1688. They did, no doubt, soon satisfy themselves that they had succeeded in this apparently hopeless task; but, the conclusions which they came to in order to do so were decidedly startling.
The Church of England, they declared, was indeed the one true Church, but she had been under an eclipse since the Reformation; in fact, since she had begun to exist. She had, it is true, escaped the corruptions of Rome; but she had become enslaved by the secular power, and degraded by the false doctrines of Protestantism. The Christian Religion was still preserved intact by the English priesthood, but it was preserved, as it were, unconsciously--a priceless deposit, handed down blindly from generation to generation, and subsisting less by the will of man than through the ordinance of God as expressed in the mysterious virtue of the Sacraments. Christianity, in short, had become entangled in a series of unfortunate circumstances from which it was the plain duty of Newman and his friends to rescue it forthwith. What was curious was that this task had been reserved, in so marked a manner, for them. Some of the divines of the seventeenth century had, perhaps, been vouchsafed glimpses of the truth; but they were glimpses and nothing more. No, the waters of the true Faith had dived underground at the Reformation, and they were waiting for the wand of Newman to strike the rock before they should burst forth once more into the light of day. The whole matter, no doubt, was Providential--what other explanation could there be?
