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on the other that the Church of Rome was formally in the right; then, that no valid reasons could be assigned for continuing in the Anglican, and again that no valid objections could be taken to joining the Roman. Then, I had nothing more to learn; what still remained for my conversion, was, not further change of opinion, but to change opinion itself into the clearness and firmness of intellectual conviction. ("Apologia," pp. 147-200.)



IN 1843, I took two very significant steps:-1. In February I made a formal retraction of all the hard things which I had said against the Church of Rome. 2. In September I resigned the living of St. Mary's, Littlemore, included. . . I [began] my Essay on the Development of Doctrine in the beginning of 1845, and I was hard at it all through, the year until October. As I advanced, my difficulties so cleared away that I ceased to speak of "the Roman Catholics," and called them boldly Catholics. Before I got to the end, I resolved to be received, and the book remains in the state which it was then, unfinished.

One of my friends at Littlemore had been received into the Church on Michaelmas day, at the Passionist House, at Aston, near Stone, by Father Dominic, the Superior. At the beginning of October the latter was passing through London to Belgium, and, as I was in some perplexity what steps to take for being received myself, I assented to the proposition made to me, that the good priest should


[As to "what it was that converted Dr. Newman," see p. 308.]

take Littlemore in his way, with a view to his doing for me the same charitable service as he had done to my friend.

On October the 8th I wrote to a number of friends the following letter:


'Littlemore, October 8th, 1845. I am this night expecting Father Dominic, the Passionist, who, from his youth, has been led to have distinct and direct thoughts, first of the countries of the north, then of England. After thirty years' (almost) waiting, he was, without his own act, sent here. But he has had little to do with conversions, I saw him here for a few minutes on St. John Baptist's day last year.

"He is a simple, holy man; and withal gifted with remarkable powers. He does not know of my intention; but I mean to ask of him admission into the One Fold of Christ. . ."

For a while after my reception, I proposed to betake myself to some secular calling. . . [But] soon, Dr. Wiseman, in whose Vicariate Oxford lay, called me to Oscott; and I went there with others; afterwards he sent me to Rome, and finally placed me in Birmingham. . . I left Oxford for good on Monday, February 23, 1846. On the Saturday and Sunday before I was in my house at Littlemore, simply by myself, as I had been for the first day or two when I had originally taken possession of it. I slept on Sunday night at my dear friend's, Mr. Johnson's, at the Observatory. Various friends came to see the last of me; Mr. Copeland, Mr. Church, Mr. Buckle, Mr. Pattison, and Mr. Lewis. Dr. Pusey, too, came up to take leave of me; and I called on Dr. Ogle, one of my very oldest friends, for he was my private Tutor, when I was an Undergraduate. In him I took leave of my first College, Trinity, which was so dear to me, and which held on its foundation

so many who had been kind to me, both when I was a boy, and all through my Oxford life. Trinity had never been unkind to me. There used to be much snap-dragon growing on the walls opposite my freshman's rooms there, and I had for years taken it as the emblem of my own perpetual residence even unto death in my University. On the morning of the 23rd I left the Observatory. I have never seen Oxford since, excepting its spires, as they are seen from the railway. ("Apologia," pp. 200-237.)


SINCE 1845.

FROM the time that I became a Catholic, of course I have no further history of my religious opinions to relate. In saying this I do not mean to say that my mind has been idle, or that I have given up thinking on theological subjects, but that I have had no variations to record, and have had no anxiety of heart whatever. I have been in perfect peace and contentment. I never have had one doubt. I was not conscious to myself, on my conversion, of any change, intellectual or moral, wrought in my mind. I was not conscious of firmer faith in the fundamental truths of Revelation, or of more self-command; I had not more fervour; but it was like coming into port after a rough sea, and my happiness on that score remains to this day without interruption.

Nor had I any difficulty about receiving those additional articles which are not found in the Anglican creed. Some of them I believed already, but not any one of them was a trial to me. I made a profession of them upon my

reception with the greatest ease, and I have the same ease in believing them now. I am far, of course, from denying that every article of the Christian Creed, whether as held by Catholics or by Protestants, is beset with intellectual difficulties, and it is simple fact, that, for myself, I cannot answer those difficulties. Many persons are very sensitive of the difficulties of religion. I am as sensitive of them as any one, but I have never been able to see a connection between apprehending those difficulties, however keenly, and multiplying them to any extent, and, on the other hand, doubting the doctrines to which they are attached. Ten thousand difficulties do not make one doubt, as I understand the subject; difficulty and doubt are incommensurate. There of course may be difficulties in the evidence, but I am speaking of difficulties intrinsic to the doctrines themselves, or to their relations with each other. A man may be annoyed that he cannot work out a mathematical problem, of which the answer is or is not given him, without doubting that it admits of an answer, or that a certain particular answer is the true one. Of all points of faith, the being of a God is, to my own apprehension, encompassed with most difficulty, and yet borne in upon our minds with most power. ("Apologia," ("Apologia,” pp. 238–239.)



I SAID, in a former page, that, on my conversion, I was not conscious of any change in me of thought or feeling, as regards matters of doctrine. This, however, was not the case as regards some matters of fact, and, unwilling as I am

to give offence to religious Anglicans, I am bound to confess that I felt a great change in my view of the Church of England. I cannot tell how soon there came on me-but very soon—an extreme astonishment that I had ever imagined it to be a portion of the Catholic Church. For the first time, I looked at it from without, and (as I should myself say) saw it as it was. Forthwith I could not get myself to see in it anything else, than what I had so long fearfully suspected, from as far back as 1836,—a mere national institution. As if my eyes were suddenly opened, so I saw it—spontaneously, apart from any definite act of reason or any argument; and so I have seen it ever since. I suppose, the main cause of this lay in the contrast which was presented to me by the Catholic Church. Then I recognized at once a reality which was quite a new thing with me. Then I was sensible that I was not making for myself a Church by an effort of thought. I needed not to make an act of faith in her; I had not painfully to force myself into a position, but my mind fell back upon itself in relaxation and peace, and I gazed at her almost passively as a great objective fact. I looked at her ;-at her rites, her ceremonial, and her precepts, and I said, "This is a religion;" and then, when I looked back upon the poor Anglican Church, for which I had laboured so hard, and upon all that appertained to it, and thought of our various attempts to dress it up doctrinally and æsthetically, it seemed to me to be the veriest of nonentities. Vanity of vanities, all is vanity! How can I make a record of what passed within me without seeming to be satirical? But I speak plain, serious words. As people call me credulous for acknowledging Catholic claims, so they call me satirical for disowning Anglican pretensions; to them it is credulity, to them it is satire; but it is not so in me. What they think exaggeration, I think truth. I am not speaking of

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