are mainly taken from the Apologia, written long after Newman had gone over to the Roman Church.  They perfectly describe the attitude of his mind toward the Anglican Church, so long as he believed this, and not the Roman, to be the true Church.  He had once thought that a man could hold a position midway between the Protestantism which he repudiated and the Romanism which he still resisted.  He stayed in the via media so long as he could.  But in 1839 he began to have doubts about the Anglican order of succession.  The catholicity of Rome began to overshadow the apostolicity of Anglicanism.  The Anglican formularies cannot be at variance with the teachings of the authoritative and universal Church.  This is the problem which the last of the Tracts, Tract Ninety, sets itself.  It is one of those which Newman wrote.  One must find the sense of the Roman Church in the Thirty-Nine Articles.  This tract is prefaced by an extraordinary disquisition upon reserve in the communication of religious knowledge.  God’s revelations of himself to mankind have always been a kind of veil.  Truth is the reward of holiness.  The Fathers were holy men.  Therefore what the Fathers said must be true.  The principle of reserve the Articles illustrate.  They do not mean what they say.  They were written in an uncatholic age, that is, in the age of the Reformation.  They were written by Catholic men.  Else how can the Church of England be now a Catholic Church?  Through their reserve they were acceptable in an uncatholic age.  They cannot be uncatholic in spirit, else how should they be identical in meaning with the great Catholic creeds?  Then follows an exposition of every important article of the thirty-nine, an effort to interpret each in the sense of the Roman Catholic Church of to-day.  Four tutors published a protest against the tract.  Formal censure was passed upon it.  It was now evident to Newman that his place in the leadership of the Oxford Movement was gone.  From this time, the spring of 1841, he says he was on his deathbed as regards the Church of England.  He withdrew to Littlemore and established a brotherhood there.  In the autumn of 1843 he resigned the parochial charge of St. Mary’s at Oxford.  On the 9th of October 1845 he was formally admitted to the Roman Church.  On the 6th of October Ernest Renan had formally severed his connexion with that Church.

It is a strange thing that in his Essay on the Development of Christian Doctrine, written in 1845, Newman himself should have advanced substantially Hampden’s contention.  Here are written many things concerning the development of doctrine which commend themselves to minds conversant with the application of historical criticism to the whole dogmatic structure of the Christian ages.  The purpose is with Newman entirely polemical, the issue exactly that which one would not have foreseen.  Precisely because the development of doctrine is so obvious, because no