^

1879.

DB. NhWMAN,
The Irish Catholic members of Parliament attended by
appointment yesterday at 22, Portman-street, to present
the address of congratulation to Dr. Kewmau on kis eleva-
tion to the Cardinalate, which was published in T/ie Times
of April 1. There were present the O'Conor Don, Sir
George Bowyer, yir P. 0']jrieii, Sir J. 2s. M'Kenna, Eight
Hon. W. H. Cogan, the O'Donoghue, Chevalier O'Clery,
Colonel Colthurst, Major iSolau, Major O'Beirne, Messrs.
Biggar, Callan, Collius, Dease, Delahuuty, Ennis, Erring-
ton, A. Moore, O'Byrue, O'Connor Power, Synan, Sheji,
and Serjeant Sherlock. Dr. Newman, who came from
Birmingham expressly for the occasion, entered the room
shortly after 1. After the address had been read by Sir J.
M'ivenna,
Dr. Nkwman, who appeared in very good health, re-
plied in the following terms :
— —
Gentlemen, This ii a
great day fcr me, and it is a day which gives me much
pleasure too. It in a pleasure to meet old friends, and it
IS a pleasure to make new ones. But it is not merely as
friends that I meet you, for you are representatives of an I
ancient and faithful Catholic people for whom I have a
deep affecbion, and therefore, in receiving your congratula-
tions, of course I feel very much toucijed by your address,
but I hope you will not think it strange if I say that I
have been surprised too ; because, while it is a great thing to
please one's own countrymen, it is still more wonderful to
create an interest in a people which is not one's own. I
do not think there is any other country which would have
treated me so graciously as yours did. It is now nearly 30
years since, with a friend of mine, I first went over to Ire-
land, with a view to that engagement which I afterwards
formed there, and during the seven years through which
that engagement lasted 1 had a continuous experience of
kindness, and nothing but kindness, which will never pass
from my heart, from all classes of people from the—
Hierarchy, from the Seculars and Eegulars, and from the
laity, whether in Dublin or in the country. Those who
worked with me always gave me most loyal support and
loving help. As their first act they helped me in a great
trouble in which I was involved. I had put my foot into
an unusual legal embarrassment, and it required many
thousand pounds to draw me out of it. They took a great
share in that work, nor did they show less kindness at tho
end of my time. I was obliged to leave from the neces-
sities of my own congregation at Birminghaaa. Every-
body can imderstand what a difficulty it is for a body to
be without its head, and I only engaged for seven years
because I could not otherwise fulfil the charge which the
Holy Father had put upon me in the Oratory. When I
left with reluctance and regret that sphere, in which I
found so many friends, not a word of disappointment or
unkindness was uttered, when there might have been a fuel-
ing that I was relinquishing a work which I had begun ;
and now I repeat that, to my surprise, at the end of 20
years I find a silent memory cherished of a person who cjui
only be said to have meant well, though he did little. Audi
now what return can I make to you to show my gratitude ?
None that is sufficient. My time camiot be. long. But
this I can say, that your address shall not die with me.
I belong to a body which, with God's blessing, will live
—
after me the Oratory of St. Philip, The parchment
which is the record of your generosity shall be com-
niitted to our archives, and shall testify to generations to
come the enduring kindness of Irish Catholics towards
the founder and first head of the English Oratory.
The various members were then presented to Dr. New-
man, and, after a few minutes' conversation, withdrew,
miich gratified with their inter vie ««

B
 r noarrr\T» ..^ — JLXXO^
corrected, a dread
, and, through ^the
Lnd I rejoice to say
'st opposed myself,
d to the best of my
Never did Holy
ly than now, when,
re the whole earth
oral for one who is
d and upon Holy
nil not, 1 hope, be
St against it which
yion is the doctrine
religion, but that
his is the teaching
ly. It is inconsis-
bs true. It teaches
atters of opinion,
ment and a taste — down before him and kissed his hand, Protestant and Cath
it is tlie right of
strikes his fancy.
Men may go to
get good from both
56 together in spiri-
any views at all of
ihera. Since, then,
irivatea possession,
course of man with
fery morning, what
ink about a man's
6 or the manage-
sense the bond of
d been Christian.
Church, as in my
young that Chris-
every where that
the creation of
?he dictum to which
hich followed upon
by the end of the
r be forgotten,
will
eligion alone, with
ong enough to
of the population
and politicians are
aid of Christianity,
aching they would
.
thorough secular
ery individual that
is personal interest,
he place of religion
lucated, it provides
istice, benevolence,
and those natural
lociety and in social
al —
for instance, in
riments, the inter-
'ivato luxury which
lourse, he must pay
thers or indulge to
f.hi^
orreatt^^g§f£|CY,.^
» » _«_JJL-JJLJk.J_« JU J-VJL-i VJ» J.)0 J. „f_JJLI/
feeling of sympathy for him visible on the faces of the cr
that pressed around him so eagerly to hear his words. T
rose to the eyes of many as they looked upon the aged mai
the plain and simple habit of the Priest of the Oratory. M
only saw him to-day for the first time. To all his name
his fame have been familiar for years, and each one seemec
the words he spoke to feel a personal joy in the hone
; bestowed upon the meek priest before them. There w
great throb of relief of pent-up feeling as he finished,
might imagine for a moment that the cold and undemons
tive English nature was about to give a sign of its feelinj
bursting into applause as Italians do. But this impulse,
existed, was suppressed. The Cardinal sat down, and
Bishops first came forward to congratulate him upon his
title. They were presented by Mgr. Stonor, who stood no
his right hand. To the Bishop of Ossory, a representativ
Ireland, Cardinal Newman said, "I owe much to Irela
Then all were presented to him one by one. And they k
without distinction.
May ]
Presentation of the Berrettas.
The ceremony of presenting the berrettas to the ne
appointed Cardinals Newman, Hergenrother, Pecci, and
liara took place at the Vatican on Tuesday morning.
Pope, seated upon his throne, made the presentation witl
the customary ceremonial, addressing each of the Card
separately in terms of eulogy, and enumerating the ser'
to the Church for which they had been elevated to the
dinalate. His Holiness, in addressing Cardinal Newman,
that he felt he had made a happy choice in selecting him
the Cardiaalate, for in appointing him he had render
signal service to the Church, the Sacred College, and so
in general owing to Dr. Newman's eminent virtues.
Pontiff was at first apprehensive that it might be inconvef
to Dr. Newman to ascend to the Vatican, and therefore wi
to send the berretta to him at his own residence, but the
dinal determined to be present himself at the ceremony
health being, moreover, fairly good.
May :
Cardinal Newman at the English College.
At eleven o'clock this morning his Eminence Cardinal ]
man, attended by his train-bearer and gentleman of hono
full Pontifical Court dress and sword, and accompanied b;
Fathers of the Birmingham Oratory who are with him and
Cataldi, Master of the Ceremonies to his Holiness, was rec<
at the door of the English College by the Rector,
O'Callaghan, the Vice-Rector, Dr. Giles, and Mgr. Stonor
conducted into a large upper chamber, already crowde
ladies and gentlemen, Protestant as well as Catholic. A
further end were exposed the complete set of vestments,
as becoming the intention, but plain in accordance witl
Cardinal's desire, the cloth of silver cope and jewelled i
for state occasions, the pectoral cross and chain, and a .'
gilt alfear candlestick for which the English-speaking Catl
at Rome have subscribed as a prese;it to his Eminence, tog
with a richly-illuminated address. On each vestment was
broidered his Eminence's coat-of-arms in proper heraldic col
with the motto, " Cor ad cor loquitur." The jewelled mi
B,
facsimile of that presented to Leo XII. Cardinal Ne\
having taken his seat on the throne with Mgr. Moran, B
 7

owd will be presented to Cardinal Newman

at the English College.
—
.

ears They consist of two magnificent sets of vestments one in \

a in cloth-of-gold and the other in lama. A

chalice will also be /

;any presented to the new Cardinal. It is formed of solid gold, and j

and is modelled exactly after that which belonged to S. Philip
iby Neri. The cost of it is £525, and it is the gift of the Duchess /

)urs of Norfolk. The cardinalitial ring is also a beautiful object.

as a It consists of a large sapphire surrounded by a circle of
One brilliants. Cardinal Newman, confined to his room by a severe
itra- attack oi bronchitis, has been unable to receive the numerous
y
by visitors who called at his residence, 48, Via Sistina. His doctor,
if it Dr. Aitken, forbade his holding conversation with visitors,
the lest that his condition might be rendered more serious. So ill
new was he that at one time it was feared he would not have \

w at strength sufficient to attend at the residence of Cardinal i

e of Howard to receive the official intimation from the Vatican of \

ad." . his appointment as Cardinal. ,

y Leo XIII.'s Allocution on Monday. ]

oiic, ipjjgHoly Father, in the Allocution delivered by him in \
„ Monday's Consistory, while restricting his observations to \

matters connected with the afi'airs of the Church in the East,

, took occasion to speak of the relations between his universal
" |

y- government in spiritual matters and the civil governments of I

the different countries. The Armenian separatists had, as he .

7^^"
^
,^
remarked, imbued the Porte with a false opinion that the
.^

^°^
^} Apostolic See sought to diminish the fidelity due to the civil
power, that it attempted to turn the subjects of the Ottoman
p^®^ Empire from their duties to their Sovereign into obedience to
."^ a foreign Prince, and that it was in direct opposition to the
^f rights of the peoples and to public prosperity. His Holiness
l^^ observed that nothing could be more untrue than this, iuas- \

"" "
^;^^.^ much as the Church, having solely in view the eternal welfare !

3iety of souls, and seeking to further this everywhere by the

The I

lient supernatural authority with which it is divinely endowed, |

nevertheless does not, therefore, disturb the nature or

shed
the order of civil society nor weaken the authority of
Car-
his earthly rulers. On the contrary, instructed by the words
of the Apostle, it commands that all be subject to the higher
,

14. power, adding that it is certain that peoples are more faithful
to their Princes in proportion as they are accustomed to serve
God with uncorrupled faith under the guidance and rule of
!Tew-
Holy Church. Furthermore, said the Holy Father, reason
ar in
teaches and history attests that the common ties binding men
7 the
of the same race together are strengthened and consolidated
Mgr.
3ived by the Catholic religion, which thus tends to promote the
Dr. public tranquillity of kingdoms together with other important
and advantages arising therefrom. The Pontiff gives well-deserved
,
commendation to the Imperial Ottoman Government for
dby liaving conceded to Catholics what were their rights. The
t the
Porte has thus, his Holiness says, manifested its firm inten-
rich
tion of faithfully fulfilling all those things relating to the free
I the
exercise of the Catholic religion in the Ottoman Empire
nitre
;ilver guaranteed and established by the Treaty of Berlin. For the
rest, the Holy Father expresses his thankfulness that God,
lolics
rich in mercy, has seen fit to alleviate his sadness in the midst
ether
of misfortunes by giving him cause for rejoicing at the .

em- j
brighter prospects of the Church in the East. He speaks at
5

|
ours,
Dre is length of the recognition accorded by the Porte to the Babylonian j

Patriarch of the Chaldeans, the submission of the illegitimately

rman
elected Bishop of Zaki and his followers, and the solution of the
ishop difficulties which have arisen between the Jacobite heretics and
 CAEDINAL NEWMAN'S TITULAR CHURCH.
selection of Sauto
rpHEfrom Giorgio in Yelabro as the church
which his Eminence Cardinal Newman derives his
titleon Lis investiture with the P
urple gives the perfecting
touch to his elevation to the
supreme dignity of the Cardinalate.
It is the only church in Rome dedicated to
the service of God
under the name of the patron paint of
England. It is, besides
this, one of the most ancient of all the sacred edifices in the
Capital of Christendom— preserving about both externally
it,
and internally, instantly recognizable evidences of its extreme
antiquity. It is situated, moreover, in the very heart of the
Eternal City, being within arrow-shot of the Forum Eomanum.
It is equi-distaut from three of the seven hills
upon which is
built the city of the C.^saes and of the Imme-
Popes.
diately to the north of it is the Capitoliue, while
immediately to the south is the Aventine. To the
west is the Tiber, which is thereabouts crossed by
the suspension-bridge, or Ponte Rondo; while to the east
rises the Palatine, strewn with the colossal fragments of the
palaces of Nero, Tiberius, and Caligula, and beyond that once
gorgeous and now ruined mound is the vast and desolate
circle of the Colisseum. The foundations of the venerabl<B
church date as far back as in the fourth century. From those
ancient foundations it was rebuilt in the seventh century,
during the Pontificate of Leo II. In the thirteenth century
it was lavishly adorned and most carefully restored by the

Prior SxErANO. Viewed from without, it is a wonderfully

graceful little basilica. Entering it through a charming
porch, which dates back to the thirteenth century, when it
was built by the good Prior Stefano, just now mentioned,

you pass into a temple of three aisles, having, among other

peculiarities, this, that they narrow from the porch to
the presbyterium. They are marked, moreover, those three
aisles, by sixteen columns of various styles and different mate-
rials, having been taken to be turned, thus, to account from the
ruins of several ancient edifices. Twelve of them are com-
paratively slender columns of granite, while four of a more
delicate structure are of violet marble, fluted. The shafts of
these sixteen pillars, being entirely without stylobates, have
been spoken of, and really in no way extravagantly, as burying
themselves in the mosaic pavements like so many tree trunks
in a flowery greensward. Ponderous arches rest upon the
apparently slight, but, as the centuries have shewn, the suffi-
cient support of those slender columns, while above the arches
rise the walls pierced with the antique windows. The whole
structure is surmounted by a flat roof, as in all the early
basilicas. The ancient and partially decayed ceiling harmonises
well with the dilapidated pavement, tessilated and patched by
inscriptions, which, together with the material in which they
are embedded, have been rendered as green as old bronze by
a mould impregnated, as an archa3ologist has expressed it,
with the mysterious perfume of old marbles, the chilly incense
of the buildings of a thousand years ago. At the extremity
of the aisle, on the visitor's left hand upon entering, is a
veritable campo santo of inscriptions concemporaneous with the
age of the Catacombs, having been evidently removed thither at
a remote epoch from those subterraneous cemeteries.
Originally the vault of the tribune of Santo Giorgio
was covered with frescoes from the master-band of Giotto,
who was rewarded for their production, in the Ponti-
ficate of !BoNirACE YIII by the munificence of Cardinal
,

Stephaneschi. Beneath the High Altar, which is surmounted

by a marble tabernacle of the thirteenth century, is preserved
the head of Saint George, the patron of the Church and of
England, that precious relic having been deposited there more
than a thousand years ago (in the middle of the eighth century)
by Pope Saint Zachajiy.
Since the commencement of the nineteenth century the
cburch has been preserved from falling more and more
into a state of dilapidatioa by the circumstance of Pod*
Pius the Seventh having made a grant of it to the Confraternity
of S. Maria del Pianto to be used by them as their private
oratory. Consequent upon its being thus employed namely,- —
as the private oratory of a Confraternity— the Church of Santo
Giorgio in Velabro, unlike the mass of churches in Rome,
and, indeed, all over the European continent, is seldom
opened to the public. Upon two days
every year, however^
it is much resorted on Siint George's Day
to, namely,
(otherwrse the 23rd of Aprilj, and upon the morrow of
Ash Wednesdnj', upon which two days there is Exposition '^^
the Most Blessed Sacrament, several of the most precious
relics therepreserved being also exposed to the veneration
of the faithful.Conspicuous among these relics is the Sacred
Banner, or Vexillum of red silk tissue, borne by the warrior-
saint who was first chosen in the days of the Norman Kings
as the patron of England, and who has for centuries been
revered in the East, as well as in the West, as occupying high
rank among the Champions of Christendom. Personally
what is known of him is that he was born in Cappadocia,
that he attained the rank of a Military Tribune, and
that, suffering gloriously for the faith, he died the
death of a Martyr in the terrible reign oi Diocletian. Imme-
diately in front of this ancient Church of Santo Giorgio in
Velabro is the far-famed four-fronted arch of the Qaadrifrons,
vulgaily, but mo^t mistakenly, attributed to Bifeons Jakus.
Constructed in the old pagan days, during the reign of the
Emperor Antoninus, at the extremity of the Forum Boarium,
it was used by the frequenters of that classic Smithfield as a

Loggia, in the shelter of which the cattle-dealers transacted

their business.
Upon the door of the ancient Church of Santo Giorgio the
last of the i:{omanTribunes, Cola di Rienzi, upon the first day
of the Lent of 1347, affixed his celebrated announcement of the
speedy return of the good estate—" In breve tempo gli Koraani
"
torneranno al loro antico buono state. Under the antique
roof-beams another patron saint of England than S. George,
the great Pope S. GaEGOiiY, preached one of his grand
homilies.
 MAY 12 1880.

CARDINAL NEWMAN'S VISIT TO OXFORD.

Dr. Newman, the venerable and profound theologian,
eloquent preacher, and illustrious prince of the Roman
Catholic Church, arrived in our city, after a long interval
•f absence, on Saturday afternoon. He was met at the
railway station and e8Corted,amid every mark of respect,
by the authorities, to Trinity College, the scene of his
youthful triumphs. He was the honoured guest of the
jPresident and fellows, and was entertained to dinner,
many distinguished persons having been invited to meet
him. After dinner a conversazione took place in the
college gardens which were illuminated for the occasion
with the lime light, by Mr. Taunt, of Broad-street. The
company was a brilliant one, and the fete was, in all
respects a success. His Eminence,despite his great age,
looked extremely well, and seemed keenly to enjoy the
ardent pleasure of his hosts, and the delight of those
who were honoured by invitations, all of whom vied
with each other to show their respect for the illustrious
guest. On Sunday, his Eminemce preached morning
and evening at the Roman Catholic church, St. Aloysius,
being the first occasion, he has taken that part in a
religious service in Oxford, since he seceded to the
Catholic church in 1845. A
report of his sermons will
be found below. The Cardinal was entertained on the fol-
lowing day by the Provost and Fellows of Oriel, and on
Tuesday quitted the city for the scene of his labours near
Birmingham. As a generation has come and gone
since Dr. Newman was one of the foremost men
in Oxford, and one of the greatest powers in the.
Church of England, it maj' not be amiss to give
a few acts regarding the famous alumnm of Trinity.
He graduated at Trinity just about sixty years ago with
High Honours, and was subsequently elected a Fellow
of Oriel. In 1825 he was elected Vice-Principal of St.
Alban Hall, and the following year was tutor of his
College, a post he maintained till 1831. In the mean-
— —
time he had in the year 1828 acci^ted the incumbency
of St. Mary's, and the chaplaincy of Littlemore. These
preferments he continued to hold till 1848, when he was,
with Dr. Pu8ey,the recognised head of the English High
Church Party. He quitted Oxford in 1842 to establish
the famous ascetic community at Littlem.ore, whence so
many men went out to the Church which the Principal
subsequently joined. It has now become matter of history
that the famous Tract No. 90, which came from his pen,
shook the Church to her foundations, and that in conse-
quence he went over to the Roman Church. He
was, shortly after, appointed head of the Oratory of St.
Philip Neri, near Birmingham, where he has laboured
in almost total seclusion ever since. All that has been
heard of him outside his own community, has been the
famous "Apologia pro vita Sua," the reply to Mr.
"
Gladstone's Vatican Decrees," and the fact that the
new Pope had conferred upon him the Cardinal's hat,
an honour applauded from all sections of society through-
out the civilized world. We believe the last time that
Dr. Newman preached in Oxford was on his final
appearance in the University pulpit in 1842, and it will
be seen from the accompanying reix)rt that years have
not dimmed the force of his intellect, or weakened the
charm of his diction.
The morning service consisted of solemn High Mass, '

the sermon being preached immediately after the first

gospel, which, as well as the epistle, were read by the
Cardinal, in English from the pulpit, after which.
His Eminence said It is written in the 35th Psalm
:

and the 10th verse, " For with thee is the fountain of
life ; and in thy light we shall see light."
 During the last half year, my aear brethren, we have
been engaged in tracing and adoring the various steps
which accompany our Lord's coming upon earth. We
began with Advent indeed we may say we began with
;

November, because November being the month given to

the memory of the dead we are reminded of what
eaused death. We are reminded of sin, and sin is
the foundation on which a series of doctrines begins,
in which we start from Advent. First we adored
our Lord's coming upon eztrth, His incarnation, His
taking the flesh, and then we went on to trace^ Him
into the wilderness, and to trv to imitate, according to
our measure and our power, Ilis fast. Then after Lent
—
we came to Holy Tide the time of His passion and —
commemorated and adored the various wonderful truths
which in it are contained. And so we were led on to
His resurrection, and to His forty days, and to His
ascension, and to the coming of the Holy Ghost. And
now for about half a year we remain contemplating the
fercts and the details of these great events. And naturally
*nd suitably we begin with adoring Almighty God, who
is our end, whom we go to sooner or later for mercy,
anyhow —
for judgment, to Him we go He is the beginning
and the end. Such is the course of the year. Half-a-
year, full of change, I may say, is relating to the economy
of the Son of God, upon earth, and the other half, a
time of rest, and peace, and contemplation, and looking
back upon the past, and upon that in detail which He
has done for us. We
commemorate a most glorious
mystery, a most joyful mystery. We commemorate what
we do not understand, but we understand sufficiently
to be thankful for it. It is a mystery which must ever
be before us, which we ever enjoy, and we can never
understand here, nor indeed understand even in heaven,
for Almighty God alone undei-stands himself. Some-
times this great mystery is compared, and with
great reason, to the sun in this physical world.
The sun we know is the cause of all good to
«3 — the sun is the source of heat, and of light,
*nd of growth, and of all that we are in a certain
sense. Yet, we cannot look at it. If we attempt
to look at it we are blinded, and so it is with
respect to this great mystery of the Trinity in Lenity,
that we can enjoy it, if we take it as it is presented
to U8, but it we attempt by our own skill, or our own wit
to know more about it, or to come to conclusions
about it over or beyond what Almightly God has told
us by revelation, we daze or blind ourselves with the
light. That is what we mean by heresy on this point —
we mean doing that, attempting to do that which we cannot
do. We know that certain great truths are told us
al^ut this mystery. We must take them, we must use
them, but if we attempt to compare them, and to unite (

toem in one, or to do anything more than what the

—
Church first designed anything more than what has
come down to us from the Apostles themselves any- —
thing more than was published and brought out in such
—
fulness in the first ages if we attempt anything more,
we, in fact, blind ourselves, we, in fact, as a matter of
necessity, go into error or heresy, because we attempt
what is beyond. Such emphatically was the heresy of
Arius in the beginning. There were certain truths, and
he wished to unite them in his own way, and others in
their own way, whereas what the great defenders of
Catholic truth say, was, " We do not understand it more
than you, but we must take what is given us, and it is
— —
w^rth a sacrifice of faith" for faith is a sacrifice "It is
worth a sacrifice because we gain so much by it." If we
loqik into what told us we find this characteristic, that
is
to those who it as the Church believes it, it is per-
take
—
fectly intelligible this purpose, this practical purpose,
this devotional purpose for which it is given but if—
we attempt to go beyond that we fail. It is not wonder-
ful, that the things of heaven cannot be brought out by
kuman language or by human thought.
 They can only
v.. me m
zae ixiuimcsi way approximated, and what Almij^hty
•3 €rod has given us is certain statements which are true
but which cannot be combined, what it is
^ «ad useful,
M beyond us to combine, and one of the first duties of the
p Church is, when a man becomes a Catholic, to put that
l§ and many other truths before him, and it is most irra-
tional in him to become a Catholic unless he take the
truth as it is in the Athanasian Creed, as it is given, for
why does he come, except to take the teaching which is
jiren him, and that teaching is this, to use words which
we are familiarised with, and which I use because I can
yet really no better words. Other languages, Greek and
.
Latin, hare other ways of expressing it, we have not in
English, and therefore I cannot use the words they use
—
but what we are accustomed to use is,
" There
are
three who bear witness," or "three in heaven, the
Father, Son, and the Holy Ghost, and we believe that
the Father is God." That is intelligible enough. No
•ne who thinks that we can believe in a God at all can
fail to imderstand those words, "The Father is God."
The poorest, the least educated, the dullest can take in
" The Father is
the truth, God," and act upon it, and
be deTout upon it, and contemplate "what is told us of
Uim with great reverence and awe. And so again we
uj, "the Son is God," which
is perfectly intelligible for
fu. It is a truth which
Catholics value, not to say
all
many others, what it is to believe in the Son of God and
to obey Him as God. And then again, thirdly, to say
" the
liiat Holy Ghost is God," and to worship Him as
«Mch is perfectly intelligible. So again, putting
ftside what I said, to say that there is one God,
isperfectly intelligible, and what we have no difficulty
in belicTing and thinking, you would think it very
•trange indeed if we did not believe, and others did not
believe too. We do not see any difficulty in it, there-
fore this proposition, taking it of itself, is no difficulty.
It is when we come to
compare them together, when we
want to know how it is tnat at the same time this is
true, and at the same time the other three propositions i

are true too, then is our difficulty, and then it is when it

is so tempting for anyone who has not his mind properly
—
trained it is so very difficult for him to remain there
alone — he will go on and find something better
than a mystery he wants something to make
;

it simple, and that we know is the error commonly called'

hereaj- as being against the Word given us from the
beginning. And also, it is equally as clear, we can see
why it is that these truths, though they involve mysteries
are given to us. We
begin with truths, we follow them
out, and then we come to an abyss. We
must be content
that it is an abyss as it is. We
cannot do more than sub-
mit to what is in the nature of things. Let us recollect
that it is plain that we are speaking of infinites, that we
begin by saying Almighty God is infinite. Now can we
reason out infinites ? Directly we begin to attempt it we
find insurmountable difficulties. In human science infinites
lead us to great perplexities, and are two infinites greater
than one? We
say impossible, and, therefore, how can we
say what follows from the Father being God, the Son
being God, and the Holy Ghost being God, since they
are all infinites, each infinite, each such that we have no
means, we have not the propositions, we have not the
first truths, we have not the point, starting from where
we begin ; we know nothing about him, and, therefore, on
tiie face of it our only resource is to take what is given us,
if we beliere that the teaching, the Church's teaching,
comes from God. There is no difficulty in believing
what clearly from the nature of the case is above ua.
But, if I am asked why it is God in His mercy, in His
great love to us, has told us so much, and why it is that
it is so cruelly ungrateful of those who, believing that
He has spoken, will not take what He has spoken, if —
one must say why Almighty God has been so pleased, it
is from a consideration which we all may feel, and ought
to feel, and the difficulty is that Almighty God should
not have spoken to the whole world in that He has spoken
mysteries to us. It has been His will that for a time
great parts of the world should be in darkness,
but if He would be good to us, He must tell
us something about Himself, and if He tells us some-
 thing about Himself He must tell mystery ; how can he
be good to us in the way of knowledge except by putting
difficulties, as we call them, in our way. It is one great
proof to me, one great evidence of the truth of the whole
Christian system. It stands to reason since we are be-
so finite in our reason. Though reason is from God,
ings_
yet it cannot be that we should have truths told us for
our comfort without having so much faith as to take in
the chance or rather the certainty of their being myster-
ies. My dear brethren, think what our state is. Suppose
God withholds Himself from us ; think supposing He
left us to ourselves when we depart this life. First, let
us suppose that He even allowed us to go to heaven, sup-
posing it were consistent with His sanctity to allow any-
thing which had so much error, and imperfection, accord-
—
ing to its kind in it supposing we were to go to heaven,
we know how we all feel in the presence of strangers, we
know how great a trial it is for most people to go into
an unknown world. It has been the feeling of serious
men of the Pagans how awful that was. We know the
famous lines of the Emperor Adrian, how it was when
he was dying he spoke to his own soul, he addressed his
soul when he had no one else to address. It was his only
companion, his only company, his only resoiu-ce to speak
to his own soul. He trusted nothing, he had no faith in
anything, but he felt that his soul would live when it was
parted from his body, and that was his feeling of dismay,
and so I saj- if we know nothing of God, if nothing is
told us, if we do not learn to ^custom ourselves to the
idea of an infinite Father, of an infinite Son, of an in-
finite Holy Ghost, unless we pray to them continually,
think what we lose in the prospect of the next world. It
is the great mercj of God, and miserable are we who do not
feel it the greatest mercy possible thatHe tells us something
however mysterious and difficult, however to many peo-
ple an exercise of faith though not to others. That, of
course, is the great reason, for devotion to the blessed
angels and the blessed saints above, because they are to
be our fellows. It is our privilege,if we go to heaven, to
have them for our fellows and companions, and therefore,
in order that we may not go to an unknown, to a strange
'

world,these truths are mercifully told us, andsad indeed

is it if we do not avail ourselves of them. But first of
all, of course, is knowledge of God, and the love of God,
because if we so abuse ourselves, abuse our reason as to
get habits of unbelief, or of complaint, or of despair, and
all those evil imaginations concerning Almighty God,
why how terrible is the thought of it, how can we bear
it. Can it be natural ? Is it possible that that can be
true which is so unnatural which is so against the consti-
tution of our minds ? We cannot deny that in a certain
sense religion is natural to us ; it is part of ourselves it
:

is weak ; it requires aid from Almighty God, but still it

is part of ourselves, and, therefore, it is only consistent
with ourselves, with our nature, to believe, and to rejoice
in believing. I have taken these words for my text
because they are often understood by holy men, as relat-
" For in thee is the fountain of
ing to the Holy Trinity,
life." That is the Father, "And in thy light," that is the
Son, "We shall see light," that is the Holy Ghost. But
the reason I specially have taken it is because the
Psalmist in that Psalm speaks with such effusion of the
" O Lord
blessedness of knowing God. He says thy
mercy is in heaven, and thy truth reacheth even to the
clouds." The attributes of Almighty God ought to
be our consolation, our meditation, our continual strength.
In the collect of to-day for the first Sunday after Pentecost
we begin styling Almighty God " Fortitudo in te sper-
antium.^^ This is the strength of those who hope in
Him. Where are we without hope? We know how
miserable it is to be alone. I do not say many pet)ple
; cannot be to a certain extent, in a certain measure,
happy in themselves, but it is unnatural, society of
some kind is quite a necessity. We know it is a punish-
ment, so severe that I think I am right in saying though
it was given to culprits, it is not now so given, solitary
confinement. It would turn a man mad. And so now
 only let us think what the state of our soul will be hereafter
if we have nothing to go to, if we have no one to pray
to, if we have withheld prayer in this life, and we really
cannot from a moral impossibility, through these dread-
ful things in which we have indulged, we cannot pray,
we cannot remember, we cannot think of Him, or if we
do we have formed our mind on such a different idea of
truth and holiness that we cannot love Him. You know
bold men liere say they would go to hell rather than believe
this. Where will such sayings be when Almighty God
appears, when God himself comes. I was beginning to
quote this psalm and was *' lead away, but the other
verses are more expressive Oh Lord, thy mery is in
heaven, and thy truth reacheth even to the clouds. Thy
justice is as the mountains of God, thy judgments are a
great deep. Men and beaists thou wilt preserve, O Lord.
O, how hast thou multiplied thy mercy, O God.
But the children of men shaU put their trust under
the covert of thy wings. They shall be inebriated
with the plenty of thy house, and thou shalt
make them drink of the torrent of thy pleasure. For
with thee is the fountain of life ; and in thy light shall-
we see light. Extend thy mercy to them that know
thee, and thy justice to them that are right in heart.
Let not the foot of pride come to me, and let not the
hand of the sinner move me. There the workers of
iniquity are fallen, they are cast out and could not
stand.
"
We know the other holy writers, as all holy
men, speak in the same strain, though they "do not use
such emphatic words, when St. Paul says, Eye hath
not seen, nor ear heard, nor has it entered into the heart
of man to conceive the things which God hath prepared
for them that love Him," or when St. John, with
such deep feeling, and such beautiful calmness, and
such deep meditation, says, "Truly beloved, we are
now the sons of God, and it hath not apijeared what we
shall be. We know that when He shall appear we shall
be like to Him, because we shall see Him as He is, and
every one that hath this hope in him, sanctifieth himself
as he also is holy.*' My dear brethren, let us take this
great feast as the remembrancer, as the reminder, of
what the holy beatific vision of God will be. It is often
said, perhaps likely, that we have before us eternity. It
is likely you find people the friends of those who die

say, that these are lost eternally, but they don't recollect
this, that eternity in itself is of no great moment, it is
onlj' comparatively an awful thing. It is Almighty
God who is the strength of eternity. If we leave out
that word what is eternity but misery. Let us, my dear
brethren, lay this seriously to heart. Let us be
determined, that since, as we all know, we have immortal
souls, to take care that that immortality may be a
blessing to us, and not a curse. That is an awful
thought. We are led away so much by these things
—
which are our duty I mean to say the things of this
world. Of course, our duty lies in working in this
world. No doubt of that, but still, it is a difficulty to us,
and a great temptation to us, to forget that, after all, thip
world lasts but a short time. As Scripture tells us
continually, a man may live a long life, but when he
looks back upon it it is nothing at all. Let us improve
the day while it is light, let us beg Almighty God in His
mercy to touch our hearts and to create in us the begin-
ning of a new life. God bless you.
In the evening Cardinal Newman selected as his text
the 10th chapter of St. John, 14th,and following verses :
"I
am the good Shepherd," &c. We
know, my dear
brethren, the Almighty G^d not only created us, but in
—
His mercy in the mercy which we should expect from
—
Him He did not leave us to ourselves, He did not leave
the world to itself, but He watched over and guarded
those whom He had made. Everywhere there is His
providence, and His moral governance. He shows us by
the working of our nature what is right, what is holy,
what is true, and by His grace He enables the whole
race of man to do in them each for his own salvation.
Such is His mercy aincT Hfs proridence OTer the whole
world, but besides that we know He has from the
beginning had a chosen people. He has chosen those
whom He decreed to bring closer to himself, and to give
them greater privileges. Weread the record, the history
of that over-abundant grace of His in Scripture, and the
special mark of that providence, and the careful moral
governance which He exercises over His own, whom He
has called by the characteristic name by which He
signifies that more intimate mercy and love which He
—
has for them of Shepherd. He called Himself in the
Old Testament, as we read there, the Shepherd of Israel,
and in turn His people say to Him, " "We are the sheep
of thy pasture." Wemay recollect many passages in
the did Testament to the same effect. In the Psalms
there is David's recognition of his happy state, when he
"
says, The Lord rules me, or rather the Lord is my
Shepherd, and I shall want nothing." Here is the
— —
co-relative the voice of the sheep showing his confi-
dence an 1 h's great gain by having such a Shepherd.
"The Lord is my Shepherd, and I shall want nothing ;

He hath set me in a place of pasture He has brought

;

me up on the water of refreshment He hath comforted

;

my soul H<? hath led me on the paths of justice for His

;

own nanie's-sake, for if I should walk in the midst of the

shadow of death I will fear no evil, for thou art with me.
Thy rod and Thystaff have comforted me." This is the
special character which Almighty God in His mercy
takes upon himself towards His chosen people. It is,
of course, a continuation of his moral goremment and of
His providence, but still it has something more intimate.
He speaks of them as having their lives especially in
their hands, and hence it is as you may recollect that
He shows a remarkable love of those who were
shepherds, of their work that is. He chooses shepherds.
Whethe. it is that He first made shepherds, and then
chose them, or whether there is any other connection'
between His act and their condition, of course, may be
viewed one way or the other. Not to speak of Abraham,
Isaac, and Tacob, who were pre-eminently shepherds,
we know Mose^ was a shepherd, and David when a youth
was a shepherd. lie chooses sentences to be as if
peculiar to meet this title, this office, and,of course,from
their great appropriateness. He, in His mercy, has to
show that He means to extend His mercy upon those
whoinHe chooses ti be guides ; he calls them shepherds.
We know that In the Prophet Ezekiel a great deal is
saidahoutbad shepherds, those whohold office of pastors,
and did not fulfil it. Of course in theNewTestament, too.
every minister, every seeker of souls is especially called
a Shephe-d. Well, then, it is remarkable— for much
folliSws from it"— wlien our Lord came He calledHimself
as I have read, "The Good Shepherd." But if we did
read that and not knowing Him to be God, supposing it
was not thfe teaching of the Church, supposing we were
left to conjecture as we could. When we found our
Lord called so especially the Shepherd, it would be
ob\ious to consider that was a title so peculiar, so
characteri»;tic of Almighty God that it would be some
sort of suggestion that He was more than man. Or we
take certairdy another line. We may say, "No," He
was not, therefore, more than man, but he was like
David, an especial instrument, or vicegerent, or repre-
sentative of the Church, and only Shepherd. David was
called Sliepherd, ajid he was chosen, he was one
of those who were specially chosen to be the representa-
tive, the vicegerent, the Vicar, I may say, of Almighty
God. And, we know there was another phase of his
character, he was a man of blood by which was meant
of covurse there was only one holy ; none were holy in the
full sense of the word but Almighty God himself. And,

m
 therefore, if David was thus chosen and honoured, he of
course was not necessarily in all respects what a Shepherd
ought to be,but still weknowhe was, and recognised him-
self as the Shepherd of his sheep. In the very case in
which by his own sin he brought not good but evil upon
his people, as you know when the pestilence took
place
©n account of David's sin, he said, "The Sheep, what have
they done ?" He felt in the act he had not fulfilled his
office of being the true and faithful Shepherd of the
—
sheep. It still was true he was Shepherd as talcing the
—
place of Almighty God and that he fulfilled it on the
whole he was a man as we know after God's own heart.
;

Now then, that being the state of the case as regards the
Old Testament —
the old dispensation the Almighty —
God was
^
the one true Shepherd, and yet that he
appointed others to takeHis place when we come to the
:

New Testament, for the most part, I may say through the
greater portion of the Gospel, Almighty God our Lord —
—
Jesus Christ keeps the title to Himself I do not
recollect that anywhere He speaks of the Apostles being
Shepherds, though of course in one sense in the sense—
in which all priests were Shepherds —
they were
Shepherds too. But, He did not give the name of
Shepherds to them nor, in St. Matthew, when he spoke
;

of Peter being the rock, it was not His will there to speak
of St. Peter as a Shepherd. But I think it very remark-
able, and it demands great consideration and great stress
to be laid upon it, that there^s one passage, as you kno^,
—
in which our Lord commitsHis sheep and he especially
—
says "My sheep" to one of the Apostles He says "Feed
my sheep." He says it to St. Peter. I do not, on consider-
ation, find any parallel with that in the case of the other
Apostles. Here is this great characteristic title of
Almighty God, that office which He exercises towards
the elect people, towards those whom He calls of His
church. This title, this office, he delegates, on His going
away, to one of the Apostles, and that is St. Peter ; and I
say there is nothing like such a delegation of so special
or peculiar an office to any other Apostle. The church
calls St. Peter the pastor, according to the church, the
the ruler, the shepherd. And when we come to look at the
passage in which Christ there delegates his office com-
—
mits what I may call a vicegerent or vicar instead of
—
himself there is no occasion for it from the circum-
stances of the case. It seems to be as if it was because
he was going away therefore He did it. When He was
going away we know He said "All power is given to you
" Go teach
in heaven and in earth." And then He says
all nations." He says He will be with His Apostles to
the end of time, all days, always. Now there is no-
thing parallel to that, and I say the principal delegation
does not seemed called tor by anything. St. Peter did not
neglect his sheep; his sheep, had not, correctly speaking,
been given to him. I say this because it is sometimes
said in controversy, it was the restoration of St. Peter
after his fall, but I say "his fall was a denial of his Lord.
There is nothing in the circumstance of this denial to
bring out this, and there it seems, as in the other passage
about the Apostles generally, to be a substantive account
of our Lord, a new gift, and not something rising out
from the future, or some restoration merely that seems to
be so. And here I say that it is remarkable
that this high gift should be given in the Old
Testament. We know it was given to certain favoured
and elected servants of God as r)avid,and David became
the vicegerent, or the representative of Almighty God, as
a shepherd. But then as regards St. Peter it was much
higher of course, inasmuch as our Lord, as the Incarnate
Son has, inHis office, and in hi<* promise to His people, a
greater depth of blessing than was accorded in the Old
Testament. We kuuw our Lord had,as it is often said, a
triple office. He was a king. He was a prophet, ^.nd he
 was a priest. ^Now in Mis case the word. Snepnera com-
bines all three. It is the office of ruling, it is the office
of teaching, because that is represented by the word
feed. The shepherd feecfe his sheep, and in those count-
ries we know that the shepherd's office is one of great
danger. He has to defend as we find in the case of David,
his sheep from the wild beasts, take care that they have
pasture, and keep them from inclement weather, and the
like, therefore a great deal is combined in the office of
shepherd. The representative of our Lord would rule, if
he is a shepherd, and he would teach if he is a shepherd,
and he would at least be ready to go through all trials for
his flock. That great office seems to be given there to
St. Peter, and it is something, it seems to me,
distinct from any other office which is given
to anyone else under the new Covenant. My dear
brethren, we are all Catholics, we all believe this, and
there is no need to say it in order to strengthen our
faith, but it is. of course, a blessing and cause of thanks-
giving, that when we come to contemplate and consider
that which is a matter of faith, we find so much in it
which is coincident, concordant with the facts which
come before us, whether in Scripture or otherwise, and
that is the first remark which I shall make upon our
Lord calling Himself in St. John's Gospel "The good
Shepherd," and after His resurrection, when He, as it
were, transferred the office of Shepherd to St. Peter, say-
"
ing.
" My sheep." I would not rely too much on the word
My," but still is a force in
there connection with it to
which the passage leads us. The next thought which
comes to me on this subject is that it was impossible
that the promises and commands of our Lord during the
forty days should come into execution all at once. They
could not be carried out in the lifetime of the apostles.
They had to bring ;the souls into the Church. It was
not a question at first of the structure of the Church, but
of the existence of it. Wefind St. Peter, as the head of
the apostles at the day of Pentecost, speaking with them,
and there are various little indications of that before
our Lord's Passion and Resurrection, and after, but
still, it is not possible, I say, to guide a flock of
sheep until the flock existed, and that continued of
eourse for a considerable time. Then there is another
thought that comes upon ns. We recollect that Judah
the fourth son of Jacob was the predestined t^;J '=.;» But
the tribe of Judah till David's time, which i&many cen-
turies, did not show that those promises belonged to it.
There was very little said of Judah for many centurif s
and therefore it does not seem to be any reason that St.
Peter had not the office which he seems to have given him
in the 21st of St. John, because his successors did not
show it. It makes me say t^^hen,too, that it is clear that
a succession was intended because the rules could not
exist in the life-time of the Apostles. It says "I will be
with you always." But they were not to live for ever ;
they were to die; they were to be cut off, and then the
divine system drawn out in the forty days would never
be brought in reality into existence, therefore there must
be from the nature of the case, a succession, andlwantto
know if Bishops are to succeed why is not the Chief
Pastor, the Prince of Pastors, as the representative, why
is not he to have succession. But somewhere we must
look for the succession ; that seems plain. Again, if we
take the case of the episcopate, of the Bishops,
why, it is an acknowledged thing that they
did not exist on a certain date, they did not
exist quite from the beginning. It was a kind of pro-
visional system, in which there was scope, androom,and
opportunity of bringing in the divine system. It is not
wonderful that a longer time was necessary to bf ing in
that which occupied a far larger space, which was to ex-
tend over the whole world, and, therefore, it does not
seem to be strange that the words of our Lord, in St.
John, in committing His &heep, pn His departure, to St.
 Peter, should be a considerable time before fKey'Kacr
their fulfilment. Anyhow, supposing it was a consider-
able time in times of great trouble, great disorder, great
persecution, it was, humanly speaking, impossible that
the divine system could come into shape, and, therefore,
everything has happened in the way which was natural.
There is only one other thought which occurs to me, and
which I will mention, and that is that it seems a priori
j
when one has a reason to believe a thing a great confir-
mation, to find from the nature of the case, the thing
must be according to our comprehension, and it must be
considered that no large body, humanly speaking,
can exist without a head. We know how the
great Roman Empire began as a republic, but
still, when it had conquered the whole known world, or
nearly such, it naturally could not get on without having
a head, fhere must be a concentration of power, and
so again, if we look at the great republic on the other
side of the world which has been set up within the last
one hundred years, that cannot exist without a head.
They, may have their different rules, but stijl, it is not
necessary, and, humanly speaking, ar Almighty God
was to rule by miracles, I don't see howa large body, an
ecumenical body which is to cover the whole earth, could
possibly get on without a centre, therefore it seems to
me from the words of our Lord, from the analogy of the
Old Testament, and from the nature of the case, as clear
as possible that the state of things which we acknow-
ledge, and in which we have faith, and which we obey, is
the distinct one, the true one. I have said, my dear
brethren, that I have no need to 8to> this to well-
instructed Catholics such as you, but, of course, we have by
—
various necessities I was going to sav controversies —
to ask questions, and St. Peter tells us we j^hall have an
answer to questions. We all have to do geod if we can,
and we cannot do greater good than by bringing souls
into the ark of salvation if we havie— as, ^hank God, we
—
have clear views on the subject. Weknowthe extreme
—
blessedness the blessedness beyond, measure— to be
members of the Church. We know of the great
privileges we have from the Union, we know what
grace is given us, we know what security ; how we
feel that there is a strong foundation in our
being ; how we feel that we are not walking
on the waters. Still, we can rejoice and go
about our work without perplexing thought. We
know how dreadful it is to many people to doubt. We
know how many there are who pray — and I believe with
—
a true spirit to have light shown them, and the Lord
does not for some good reason relieve them from the
darkness. Almighty God sometimes dots not seem to
hear prayer, though, of course, it is His dispensation, but
still that being the case we know how many good souls
—
to speak according to the standard o^ goodness which
—
comes before us would be catholics if we could, if we
are able to put before them one suggestion, another
proof, at the fitting moment, which they may think
weak even, but which in God's mercy may do them
good. If we do that we are really doing a good work,
and therefore I don't think I have lost anything in
putting this before you, with full confidence that your
faith does not depend upon reason, but upon the \yord of
God, and may God bless you. If there is anything in
what I have said may you profit by it.

n./^hi.rv'M Cacoa Eis^nce

 1883.

M\ F. W. Chesson has sent to the papers the letter from

JSewman:— Birmingham, May 8th, 1883.—following
JJr.
Dear Sir— I do not
know how to answer your question without more words than I
using
liKe to trouble you mth. I feel myself to "be so little of a judge on
political or even social questions, and
religious questions so seldom
come before us, that I rarely feel it a
duty to form and to express an
opnion on any subject of a public nature. I cannot consider the
Atfarmation Bill involves a religious
principle, for, as I had occasion
to observe m
print more than thirty years ago, what the political and
social world means '
by the word God is too often not the Christian
'

b-od, the Jewish, or the Mahometan— not a Personal

God, but au
unknown God— as Httle what Christians mean by God as the Fate,
or Chance, or Anima Mundi of a Greek
philosopher. Hence it as
little concerns
Eeligion whether Mr. Bradlaugh swears by no God
with the Government, or swears
by an Impersonal, or Material, or
Abstract and Ideal Something or other, which is all that is secured
to us by the Opposition. Neither Mr. Gladstone nor Sir
Stafford
JNorthcote excluded from Parliament what
Religion means by an
atheist.'^ Accordingly
it is only half
my meaning, if I am made to
say that I do not approve, in any sense of the word, of the Affirma-
^
tion Bill.' I neither approve nor
disapprove. I express no opinion
upon it; and that, first, because I do not commonly enter upon
political questions and next, because, looking at the bill on its own
;

merits, I think nothing is lost to Religion by its passing, and nothing

gained by its being rejected.— I am, dear sir, your faithful servant,
John H. Card. Newman."

CARDINAL NEWMAN AND SIR W,

PALMER,
Catholics cannot but cherish the memory of the
late Charles Kingsley,whose charges against Cardi-
nal Newman —
now long forgiven called forth the —
Apologia. It may be that an effort to secure some
such measure of indirect fame has prompted the
production of Sir William Palmer's reminiscences
of the commencement of the Oxford movement,
which are given in an article in this month's Contem-
porary Rcviezv. To the literature of that interesting
topic itself this writer cannot be said to contribute
anything at all, nor are contributions especially called
for justnow. The movement has long since been
portrayed by master hands, and the only further
knowledge of its history that can be accounted
desirable must come when the old generation has
wholly passed away. Nor is Sir William Palmer's article
made interesting even because it reminds the world
that
''
Palmer of Worcester
" —
who must not be con-
founded with his late namesake '*of Magdalen," the
author of Notes of a Visit to the Russian Chnrches
— still exists, and is able to be acrimonious over
events of fifty years ago. The statement that

D
the Catholic Church in England has made no pro-
"
gress, while the Church of England increases by
hundreds of thousands," may be allowed to pass with-
out remark. We
do not need to prove that the earth
is round, even though some obscure fanatic may
assert the contrary. But when Sir William Palmer
thinks it fitting to raise against the Cardinal the old
cuckoo cry of conscious dishonesty in his deahngs
with Catholics during his Anglican career the case is
altered and this unworthy charge against one of the
;

most conscientious thinkers of his day having elicited

a reply from his Eminence, Catholics will be grateful
to the accuser on the very same grounds which lead
the Cardinal to accompany his repudiation of Sir W.
Palmer's slanderous statements with thanks for their
timely publication.
His Eminence writes as follows to the Spectator : —
Sir, — You have for many years taken so kind an
interest in me, that I venture to hope you will let me
publish in your columns a few lines on a personal
matter, which in no sense concerns the Spectator.
Sir William Palmer, with whom I was very intimate
fifty years since, and who had so much to do with
the start of what was called the " Oxford Move-
ment," in an account of it which he has given in
the May number of the Contemporary RevieWy writes
about me as follows :
—
"
[Hurrell] Froude had, with Newman, while travelling
in Italy, been anxious to ascertain the terms upon which
they could be admitted to communion by the Roman
Church, supposing that some dispensation might be granted
which would enable them to communicate with Rome
without violation of conscience." (p. 647.) Again, after
"
saying that I considered myself predestined," &:c., he
proceeds :
—
" Those who conversed with him were not

aware of nor did they know that while in Italy he

this ;

had sought, in company with Froude, to ascertain the terms

on which they might be admitted to communion with Rome,
and had been surprised on learning that an acceptance of
the decrees of the Council of Trent was a necessary pre-

liminary. Had I been aware of these circumstances, I do

not know whether I should have been able to co-operate so

cordially as I did with this great man." (p. 654.)

 To namely, that I was party to an
this statement,
inquiry as to the terms on which, by dispensation
or otherwise, Hurrell Froude and I might be admitted
to communion with Rome, I give an absolute and
emphatical denial. The passage in Froude's Remains,
on which Sir William founds it, with the note
appended by me as editor of its publication, runs as
follows :—
Froude says, in a letter to a friend, "The only thing I
can put my hand an acquisition is having formed an
on as

acquaintance with a man

of some influence at Rome,
Monsignor [Wiseman], the head of the [English] College,
who has enlightened [Newman] and me on the subject of
our relations to the Church of Rome. We
got introduced
to him, to find out whether they would take us in on any
terms to which we could twist our consciences, and we
found to our dismay that not one step could be gained
without swallowing the Council of Trent as a whole."

(pp. 306-7.)

I added this note in protest :

—
*'
All this must not be taken literally, being in a jesting
way of stating to a friend what really was the fact., viz.,
that he and another availed themselves of the opportunity
of meeting a learned Romanist to ascertain the ultimate

points at issue between the Churches." {Ibid.)

As on the publication of the Remains I disclaimed

by anticipation Sir William Palmer's present mis-
statement, so I repudiate it again now. One thing I
thank him for, that, by publishing it in my lifetime,
he has given me the opportunity of denying it. I —
am, Sir, &c.,
John H., Cardinal Newman.

May 12, 1883.

 t ^uo^ ^ %f /?<^S
-''

Cardinal Newman has been town for some

in
this week, in excellent health, and not too
days
much fatigued by the hot weather. The visit of his
Eminence, who has been accompanied by the Rev.
Father Neville, of the Birmingham Oratory, has
been of an entirely unofficial kind.

A CAPITAL photograph of the Cardinal may

shortly be expected, Eminence paid a long
for his
visit to the studio of Mr. Barraud, in Oxford Street,
who took advantage of the
full full sunshine, and an
otherwise golden opportunity.

BARRAUD *JERRARD
 September S, 1883.

^
The Rev. P. W. Tallon, of St.
Louis, writes his
impressions of a visit to England in a letter to
the JVesUrn Watc/wian, and dwells
at some leno-th
on the interviews which he had with the
Cardinal
Archbishop of Westminster and Cardinal Newman
Father Tallon's description of Cardinal Newman
will
perhaps convey to his transatlantic readers an in-
adequate idea of the wonderful vitality which the
labours and sorrows of an eventful four-score
have done so little to abate and those who haveyears
; seen
Cardinal Newman even more recently will
recollect
that his Eminence walks with adecision and vigour
which younger men might envy. In answer to the
letter of introduction which Father Tallon
brought,
the Cardinal sent a message by Father Norris, pro-
mising to receive his American visitor, who awaited
the interview with not unnatural emotion.

THE cardinal's APPEARANCE.

Presently the tottering and uneven steps of an old man
were heard in the corridor then the servant opened the
;

glass door and I stood in the presence of Cardinal New-

man, the greatest living man who speaks the English
language, and one of the first scholars of this or any former
age. The Cardinal wore an ordinary priest's cap of scarlet,
a plain black cassock with a coarse red cincture without
fringe, low shoes with buckles, and scarlet stockings. The
simple manner and the kind words of the Cardinal made
me feel quite at home. I looked at him closely, without,
however, staring at him, and noticed he was greatly stooped,
and had lost all his upper teeth-; but an abundance of white
hair still remains and fringes a brow truly Grecian, which
rises in beautiful proportion over a pair of quiet blue eyes
which have lost none of that brightness of immortal youth
which belongs only to the good and great. I shall never
forget the face.
 THE CHURCH IN AMERICA.
Our conversation turned on the state of the Church in
America, and he said he hoped for great things from the
promised National Synod, that synods were necessary, and
that now every five years make a new generation. Having
asked a question in regard to the AngUcan clergy in the
United States, Cardinal Newman said :
—
"
Anglicanism is
only a skeleton church." His Eminence has a great
admiration for the Archbishop of St. Louis, and during
our interview spoke of his piety and learning, and of his
great kindness towards himself personally, and regretted he
had never met him. After kissing his hand with reverence
and fervour, I begged his blessing, which he bestowed with
a simple dignity worthy of a Roman Pontiff, and having
reminded me not to forget my umbrella, he accompanied
me to the door and smiled as I lifted my hat and entered
the carriage, to the wonder of the driver who had fallen
asleep. I should have stated that Cardinal Newman said
he was under great obligations to the American clergy and
wished he knew how to repay them and when I suggested
;

that he should live many years for their sake he only said :

" Oh I am an old man "

! !
 ACORRESPONDENT wHtes —
The list of the Oxford
:

Tracts, with the names of the writers, must possess great

interest to many. But there are still three to which no
name is —
appended Nos. 14, 58, 61. There are also
twenty-eight attributed to Cardinal Newman, whereas, in
the Appendix to the Apologia^ he only owns twenty-four.
The history of one of the four omitted, No. 15, is given in
the Apologia^ pp. 115, 116; but three, Nos. 3, 31, i^)^
remain to be added to those which are anonymous. Again,
No. 40 or No. III. in the series called Richard Nelson is
attributed to John Keble, and the other three Nos. 12, 22,
43, to his brother. Of course, there is nothing very unlikely
in one of the tracts being written by one brother, and the
other three by another ; but it is also possible that one
brother's name might be mistaken for another, especially as
in manuscript the initial letters are not unlike. It would be

gratifying to know which is the. fact, as well as to have the

other six appropriated —
Nos. 3, 14, 31, 33, 58, 61. Was
not the title of Tract 73 erroneously given ? Surely it
should have been On tJie Introduction of Rationalistic Prin-
ciples into Religion.

4
 L>

March 2ist, 1884.

Dear Mr. Trevelyan, —
I am very glad to hear from you, and thank
you for
your letter, which I answer at once.
I do not believe any statement of fact made about
me by Bishop WiLBERFORCE, because, from passages
in his life, which have already come before me, I
know how little, in his statements about me, does he ^

care about their accuracy.

If any one really wishes to know what I said
about the Anglican Church to Mr. Isaac WlLLlAMS
in December, 1863, about which, of course, I cannot 1

profess to make an act of memory at the distance

^

of twenty-one years, he cannot do better than refer

to my actually published words, a few months later,
in my "Apologia," as found in § 3, pp. 23-30, in the ^

P^dition of 1864, and in Note E, pp. 339-342, in the

Edition of 1881.
What I ever have said, and do say now, is, that if the
Established Church was removed, a powerful obstacle
to the spread of unbelief in England would be re-
moved with it. This I said in a letter, as it happens,
only last night.
You may make what use you please of this. I

return your enclosure.

Very truly yours,
John H. Card. Newman.

JlDKnJll jyflf
Cardinal Newman on the occasion of his

eighty-third birthday received an address

from the
boys of the Oratory School, and a gift of silver
candlesticks for his Eminence's private Chapel.

I!

I
 LONDON: SATURDAY, APRIL 26, 1884.

THE NEW ORATORY.

The ceremony which is taking place at South
Kensington to-day, as we go to press, is one which
has an interest, not for Londoners alone, but also
for thousands of our readers in the country, and in
all quarters of the world. How great the local
interest is, the scene in the neighbourhood of the
new Oratory this morning bears testimony. •

Of the growth of the Catholic religion in England,

the growth of the Congregation of the Oratory may
an Anglican clergyman in the November
of 1845.
Soon after his conversion, he settled in a house at
Birmingham with the young men who had accom-
panied him from Elton, where his parsonage had
been the centre of their spiritual life. This little
community, who were called Wilfridians, soon after-
wards removed to Cotton Hall, near Cheadle, where
Lord Shrewsbury installed them and built them a
handsome church. Father Faber for he had now —
—
become a priest had been at St. Wilfrid's for only
fifteen months when Cardinal Newman whose —
absence from London is a cause of disappointment
—
and regret at the festival to-day arrived in Birming-
ham from Rome, commissioned to set up the Oratory
in England. It was at once settled that the Wilfrid-
ians should adopt the " Philippine habit, with turned-
down collars, like so many good boys brought in
after dinner," as Father Faber whimsically says.
Nine months later Cardinal Newman resolved to
establish a congregation in London, and, preferring
to remain at Birmingham himself, sent Father
Faber to be at its head. The house in King
William Street, Strand, was entered in April, 1849,
and there he and his companions remained until
1
85 4, when they removed to the Oratory at Brompton.
The house attached alike to the old and the new
church continued to be Father Faber's home, until
he needed a home no longer and it was there he
;

breathed his last in the year 1863.

4m

§&^
 In the twenty
years that have elapsed shice then, the work of the
Oratory has never flagged. The spirit of the first
Father Superior has animated those who have come
after himand they have created a centre of reli-
;

gious activity which has had an altogether extraor-

dinary influence, direct and indirect. They have
fed their own flock, and they have also been an

example to other shepherds. They hold not only

the affection of their co-religionists, but the respect
of the outer world. Thirty-three years ago the
walls of London were posted with placards bearing
"
the singularly true ejaculation, No Popery ! Down
with the Oratorians No Religion at all
! !
" — and
even gentlemen shouted curses from their carriage
windows at the habited Fathers as they passed. To-
day in this modern Babylon, where nothing
is sup-

posed to succeed without the blazonry and publicity

of advertisements, no placards are needed to draw
together a vast concourse to witness the inaugura-
tion of the new Oratory and if gentlemen curse at
;

all from their carriage windows, it is at the police

who stop them in their course to make free passage

for the crowd of bidden guests. But in the hour of
their triumph, nothan in days of persecution,
less
the Fathers of the Oratory will be true to their trust ;

and, even though they are now the possessors of the

most imposing Catholic church in London, none
will remember more constantly than they that — in
the words of a recent writer — it is not buildings but
souls that constitute the Church.
 May 31, 18S4.

A VISIT TO CARDINAL NEWMAN.

A
non-Catholic American editor from Iowa, in a letter
addressed to the New York Catholic Review, describes a
visit which he paid to Cardinal Newman during a recent
tour in Europe.

The writer then briefly describes his journey to Birming-

ham, which he reached on a very wet evening. He at once

made his way to Edgbaston, and sought an interview with

one of the Fathers of the Oratory :

—
I stated my errand, adding frankly that I was not a
Catholic, and that the letters of introduction which had
been so kindly given me by Father Clarke of The Month and
the editor of The Catholic Revieiv had been used in Rome.
So I came as a simple traveller, " on my own hook." The
Father asked me a few questions touching my interest in
the great Cardinal, and then left me for a brief space to
myself. On his return he stated that the Cardinal would
see me in a few moments, and invited me into a most
plainly furnished reception room. Just about this time I
a
^^ean to experience feeling of much embarrassment, for
I had never met so high an ecclesiastical
dignitary before,
nor, as I verily believed, so great a man In the midst of
!

this he came in. Taking off his birretta and retaining the
closely-fitting red skull cap, he quickly advanced and gave
me so warm and cordial a greeting that my embarrassment
fled in an instant. His manner was kind, so pleasing and
easy in every respect, that I seemed rather to have met an
old and dear friend than an entire stranger. Motioning
me to a seat, he sat down and quickly entered into a con-
versation which lasted fully a half-hour, before I saw an
opportunity to leave. He made many inquiries about
matters and things in America, speaking in terms of great
satisfaction of the growth of the Catholic Church. I tried
/ to convey to him an idea of the profound respect in which
he is held by the American people outside of the Catholic
"
Church, and how highly they value his writings. It is
''
all very wonderful," he replied, and very gratifying."

The
Cardinal's visitor going on to describe his leave-taking,

puts before his readers a picture which those who have

visited the great Oratorian after nightfall will recognize :
—
We rose and passed out into the long hall.He bade
me good-bye at the door, saying he was glad to have
met me, and wishing me a safe voyage across the ocean.
He stood within the hall looking out to see me safely in the
carriage, the light from burners not in sight falling all around
.4- .•

'm
 d''

TUB WEEKLY REGISTER.

May 24, 1884. ^nd if
^

the entire difference between education and non-

education in literature consists in this accuracy, shall
we not ["apply, but if possible more bindingly, the
same test in the case of theology ?

Such, certainly, is the question naturally asked by

the outsider who reads the controversy between
Cardinal Newman and Professor Healy concerning
the Inspiration of Holy Scripture. In the Cardinal's
original article on this delicate and difficult subject,
he proposed to himself the consideration of " what it
is that a Catholic is free to hold about Scripture in
general, or about its separate portions or its state-

ments, without compromising his firm inward assent

to the dogmas of the Church." The article appeared
in the NineteenthCentury for February, and was fully
noticed in our columns at the time. It is not bold
in us to say that so far as literature is concerned
Cardinal NEWMAN would be adjudged by his
countrymen of all creeds to possess that precision
of which we have spoken, in an almost unrivalled
degree. He is a master not only of words,
but of .
syllables ;
he has realized that it is as
a man of letters, not merely a man of books,
that, by the common consent of nations, a man
well versed in literature is known. And we
venture to add that a similar accuracy and
precision belong to Cardinal NEWMAN as a theo-
logian and to Cardinal NEWMAN as a writer. Just
as a man may havea speaking knowledge of many
languages, and yet be illiterate, so also is it possible
to read many books of theology and yet never be
anything of a theologian. This is a distinction on
which we are obliged to dwell for it explains many
;

of those proverbial disagreements among doctors,

which might otherwise cause perplexity, and even
pain.

Q
 In saying so much, we have no wish, as we have
no claim, to pass judgment on the subtle points at
issue between Cardinal Newman and Professor
Healy, except in so as they arise — and we think
far
that a rather considerable way — from a want of
is this

very nicety of expression, and possibly of thought, on

the part of a writer and thinker of less experience
than his antagonist. It was in the March number
of the IrisJi Ecclesiastical Record — a publication which,
speaking for ourselves, we can say contrives to
make interesting and attractive even to laymen subtle
questions not usually falling within their scope —
that Professor Healy, its editor, published that
criticism of the Cardinal's article which his Emi-
nence has in turn criticized. The question at issue
may be stated broadly thus : the Cardinal shows it
is de fide that Scripture, in all matters of faith and
morals, is divinely inspired throughout while the ;

Professor would claim for it a literal inspiration in

subjects outside the sphere of faith and morals a —
literal inspiration which the inspired writers, as
Cardinal Newman points out, themselves disavowed.
A mere statement of the position is enough to show
that it is one with which a newspaper has nothing
to do. But we are anxious to add our regret that
many of those who read Cardinal Newman's
pamphlet will not have read the article which
first

called it forth. That article was produced in a

month, whereas the Cardinal took a year to write
Kis, as he rather crushingly tells the Professor. But,
after all, what a great artist replied when he was
asked how long he took to paint a picture "All —
my life
" —may be applicable enough in the case of
a theologian when a tolerably well-worn subject is
under discussion. Moreover, we are sorry that cer-
tain passages of the Professor's article are not more
generally known. It is true —
and Cardinal Newman
will make it remembered — that
he talks about the
" "
merest tyro in the schools finding startling matter
in propositions which of necessity the Cardinal him-
self did not believe to be startling at all. That
was a little flash of controversial fireworks — not un-
common at all times among the learned, but par-
be regretted where they might give pain
ticularly to
to one who has never trodden in the common tracks
of controversy. But there are far pleasanter sen-
tences of Professor Healy's, to which we wish we
could give as wide a circulation as the other has
obtained. They are those in which he declares his
" "
sreat reluctance to dissent from Cardinal New-

man, and most truly that "the Cardinal's

states

high position in the Church, his literary fame, and

his well-known love of truth
" —
we could add other
qualities if need were
—
lend "great importance to
everything he writes."
J^ Ma^ /t^ PA

H
 /D

November 8, 1S84.

CARDINAL NBWMAN AND LORD

MALMESBURY.
Cardinal Newman has sent the following answer
to the letter of Lord Malmesbury, which we published
last week :
—
The Oratory, Birmingham, Nov. 1884.
3,

My Lord, — I
beg acknowledge the
to receipt of your
lordship's letter I can truly say that, in
of October 29.
spite of the unsatisfactory Oxford reminiscences to which
you refer, I have, from the day on which I presented you
for your B.A. degree, thrown off from my mind every un-

friendly thought of you, and have followed your public life

with much interest and thorough good will. And now that
I have just cause to be I should have warmly
displeased,
welcomed any words from your lordship which were of a
nature to restore to me that habitual feeling which has been

recently so rudely disturbed. However, we must take

things as we find them ; and I readily accept your lordship's
letter without insisting upon questions of fact. I take it as

assuring me that you had no unkind meaning when you

in
" Memoirs " of my helpless resignation, pain-
spoke your
ful tolerance, and utter impassiveness. I understand your
lordship's letter as withdrawing those epithets in that sense
in which I was led to read them, and on that understanding
I am
glad to accept such explanation. I am sorry I did

not send your lordship a copy of Lord Blachford's letter to

the Daily Ne^vs of October 13. I now repair the omission.

You will find that he bears witness that the legend, as he

calls it, of the table-jerking attached in his time to another
tutor named James. But what we are told of two we may
assume belongs to neither.
— I am, &c.,
John H. Card. Newman.

I
 April it, iggj

CARDINAL NEWMAN AT THE BIRMING-

HAM ORATORY.
Cardinal Newman preached the Stations of the Cms.s
on Good Friday
evening at the Birmingham Oratory, and
was well heard
by a very full church. The fourteen Dis-
courses, or rather Meditations, took about an hour
and a
quarter to deliver, and were of
singular beauty. They were
read, but they were read in the
way in which he alone
can read. His Eminence assisted at
High Mass on
Sunday morning in cappa, and again preached on the
Resurrection for a good half-hour with a
vigour not seen
inhim for some years, in a church full. overflowingly
His Eminence dwelt
upon the assurance which the
Resurrection of Our Lord
gave of the truth of His word.
It might be said—because every one was open to the
inquiry and to the doubt—'' How do we know that He
"
rose again ? He replied at once that it was a matter of
Faith. They believed No
arguments could destroy
it.

the belief; they could it was the

only trouble very founda-:

tion of the Church that the fact should be received on

faith,though Almighty God, in His mercy, gave them

arguments and facts which were intended, being in the line
of reason, to strengthen their Faith. He would mention
one or two points which seemed to him clearly to strengthen
that Faith which they ought to have. Take the case of the
Apostles. What was more hopeless than their state when
Our Lord first spoke to them ? They were common men,
who had had no instruction, who most likely were unable
to read, most of them. They led a hard life upon an
inland lake in Palestine. They had no prospect of any-
thing else before them. Yet Our Lord, by His supernatural
power, began a new life in them. At first, they mistook
Him again and again ; there was nothing in them to make
them the prophets and teachers of a new religion. But
see how different they were after Our Lord's resurrection ;

for that great miracle which was wrought in Him was,

in a certain sense, fulfilled in them too, because

they rose from the dead of their old habits and

sins. There was a determinate and wonderful change
in them. They were suddenly endued with power
to be the foundation of the Church, the beginning
of a new 'religion.
 Whatever name might be used to
describe that change, we could not point in history to any
great person, outside the Scriptures, in whom so great and
wonderful a change had taken place. Take in the next

place the deaths, and sufferings, and cruel torments to

which the early Christians were put. For 300 years what
was the strength of the Gospel ? How did it spread ?
Learned men, able men, had tried to make out a means by
which they could explain how the Gospel spread, but they
had failed. We read that its enemies looked with con-
tempt on the Christians, because they were poor, ignorant
people, of no account ; then, how was it that the great
Roman Empire, which was the greatest and strongest that
had been in the world, was at last obliged to give way
before it ? After subjecting the Christians to the most
cruel torments for the purpose of putting their religion

down, the Empire found that it required Christianity for its

support. Christianity was hardly victor over the Roman
Empire when the barbarians came from the east and north
and undid all that had been done, so that it had to be
begun again. Thus it had gone on, meeting one enemy
after another, and always triumphing, for it was a militant
Church, always vigilant against the world, the flesh, and
the devil.On the Continent of Europe at the present day
there v;as a great outpouring and uprising of evil against
|he Church, and they who saw it
thought perhaps that there
never was anything Hke it, and were teltipted to think it
was a proof that the Church was coming to pieces but it ;

had been so in every age. It was quite true there had been
rulers of the Church, like Nicholas, one of the Seven
Deacons, who had brought dishonour and unquiet into it,
and there would always be such but these were accidents,
;

and the Church prospered in spite of them, just as Christ

triumphed when the chief priests thought they had pre-
vented His resurrection.
 II
i'S'iPd'

I
 /

CARDINAL NEWMAN AND THE BISHOP

OF BIRMINGHAM.
•—— <>
Onthe occasion of the
Bishop of Birmingham's
recent celebration of the fortieth
anniversary'of his
episcopal consecration, the following letter was ad-
dressed by Cardinal Newman to Provost North-
cote :
—
June 2nd, 1886.
Dear Provost Northcote,— I do indeed with all
my heart
join in the address of congratulation, which I believe you
are sending to the dear
Bishop on the completion of the
fortieth year of his
episcopate, and I hope that the Chapter
and clergy will allow me to unite my name to theirs in this
pleasant and dutiful act.
I recollect the day of consecration w^ell. His Lordship
had most kindly invited me and my intimate friends to the
sacred rite, and after it he did me the special favour of
making me acquainted with that holy woman, Mother
Margaret Hallahan.
Not long after the Oratory took its start in England, and
special relations were created by the Holy Father's brief,
between its fathers and the Bishop of Birmingham, and the
experience of the long series of years which have followed
has filled me, as you may well understand, with the affec-
tionate and grateful recollection which so holy and kind a
superior could not fail to impress upon me.
This letter but feebly expresses what I would say, but I
am losing the use of my fingers, and, strange to say, this
confuses and impedes my use of words.
I am, my dear Provost,
Yours most sincerely,
John H. Card. Newman.
This letter recalls to the writer of the interesting
sketch of the Bishop in the special number of the
Oscotian certain other occasions in the past when
addresses have been presented to his Lordship. One
of these addresses embodied in 1871 the sentiment
of the clergy on the half-jubilee of the Bishop's epis-
copacy, and came from the pen of Cardinal Newman.
It runs as follows :
—
My Lord,
We, your Lordship's dutiful clergy, Secular and

Regular, venture to address you on this day, the twenty-

fifth anniversary of your consecration, in the belief that it
will not be unwelcome to you to receive our united congra-
tulations on what may be rightly called the Jubilee of the
Diocese.
Only to a few members of the Episcopate is it given at
any time to complete so many years of Episcopal labour
as have been granted to you and that, in addition to a
;

^ong previous course of services, many and various, at home

^d abroad, in the ministrv of Holv Church.

>-
 From the schools and cloister of St. Benedict, through a
rough time and hard struggle in the cause of the outcast and
prisoner at the Antipodes, after some busy years of success-
ful missionary work in this neighbourhood, you were brought
on by God's good providence to that day, when, in a Church
built by your own people, as a monument of your exertions
among them, amid a large concourse of clergj^, some of
whom now address you, you were, by appointment of the
Holy See, made one of its Vicars in this country, and sub-
mitted to that solemn rite which anointed and sealed you to
take your place among the supreme rulers in the household
of God.
You were consecrated among us, but not for us ;
but it

was fitting that a connexion thus auspiciously commenced

should issue in a more direct and permanent relation to
the Catholics of these parts; and accordingly, shortly after,
on the restoration, not without your own special exertions,
of the Hierarchy, in spite of the ties of duty which bound
you to the West of England, you were nominated by the
Holy Father to fill its central See, and to be the first Bishop
of Birmingham.
For more than twenty years has your name been intiinately
connected with this great city ; for twenty years and more
have your prayers and ciTorts been directed to give a form
and purpose and a steady prosperous growth to its nascent
church, which was committed to your tutelage.
Many nursing Fathers, as we humbly trust, will be given
to the Church in long series, as time goes on ; but it can have
only one parent and founder and it is your prerogative,
;

my Lord, to have had the primary occupancy of a field of

labour, large, multiform, and important, with its numerous
clergy, its religious houses, its zealous Catholics in all
ranks of the community, and the high office of moulding
and welding them together into one whole, after that eccle-
siastical model specially prescribed by the Apostles in the
beginning.
And, through Divine mercy, you have been allowed in
great measure to see the fruit of your long toil. When
you came here, there were three missions in this place ;
now there are nine. Within the circuit of your present
jurisdiction outside Birmingham, the missions have in-
creased from sixty-six to one hundred. Large and hand-
some Churches have been built at
Wolverhampton, Staffoid,
Longton, Stone, Stoke, Leamington, Warwick, Walsall,
Bromsgrove, Stourbridge, and Kidderminster. Your clergy
were seventy-nine when you came, they are one hundred
and sixty now. Houses of religious women have been
your special care ; they have increased from eleven to
twenty-six. And, as a singular favour of God, to you it
has been given to recognize, from your first
coming
among us, that great and holy soul, taken from us three
years since, who, guided by your personal direction, and
supported by your episcopal countenance, at length sent
forth her children into other dioceses, and has
already
added a hundred names to our English roll of the spouses of
Christ.
 ^°" ^'"°^^'^' ^' '^'^ ^'^^ bishop, the
duw of fn' ^''
observance of diocesan
fnr?^ f "^'^'^
Synods, of providing
^^"d
out fn oh"' e^ ^^^^^"P^'^^ ^^^^^^''^'^«"'
'^^
of^carryini
^"^^^^^ ^f ecclesiastical
Z\?
involved f-'' r^'
m
the introduction of the
organization
Hierarchy
objects there have been, which
1..0 r^l
heart but which it did not lie you have had at
with yourself to
enecti—One was the convocation of an bring into
(Ecumenical
Council, for the adaptation of the
discipline of the Canon
i>awto the requirements of modern
times; and this vou
have seen fulfi led, you
yourself taking in it no ordinary
part Ihe other was the collection of funds
for the
loundationof a Seminary, to the
according injunction of
the Council of
Trent, for the education of the diocesan
Clergy ; and this great undertaking, we
rejoice to know, i$
on the point of being commenced.
Nor it in
is behalf of the clergy only that you have
successfully exerted yourself in the interests of education.
.

By your personal exertions, and under your large-minded

patronage and sanction, schools have multiplied among us,
for high and low, for
boys and girls. At present there
are eighty- three poor schools in the diocese, twenty-five of
them conducted by religious teachers. The benefits re-
sulting to the Catholic community from these will be better
understood and set forth by the next generation, than
they can be estimated by ourselves at the present moment.
My Lord, we come before you with this address, young
and old ; but, whatever be our age, according to the years
that we have had experience of your governance we grate-
fully recognize in you a vigilant, unwearied Pastor; a
tender Father; a Friend in need ; an upright, wise, and
equitable Ruler; a Superior who inspires confidence by
bestowing it ; the zealous Teacher of his people the ;

Champion, by word and pen, of Catholic interests, religious

and social ; the defender of^the defenceless the vindicator ;

of our sacred ordinances, amid the conflict of political

parties and the violence of theological hostility a faithful ;

servant of his Lord, who by his life and conduct claims

that cheerful obedience which we hereby, with a full heart,
offer to you.
My Lord, we stand this day in the place of those
many fellow labourers and subjects of yours, who have
worked with you in their time, who felt what we feel
about you, who, in the course of twenty years, have been
taken away from you for their reward. Their works re-
main for our benefit, and for our example. We wish to
support you in your episcopal cares, as they supported you
before us. May the Lord of life and death add many
has already given you and,
years to those which he ;

when at length your time shall come, as come it must to

every one of us in his own turn, may you be found worthy
" "
to receive the never-fading crown of glory promised to
the shepherds, who, in the words of the Prince of the
good
Apostles,
"
have fed the flock of God." " Not by con-
straint, but willingly according to God ;
not for filthy lucre's
sake, but voluntarily ; neither as lording it over the clergy
but being made a pattern of the flock from the heart."
 J
11 I^S^/o

Cardinal Newman was able to be present on

Tuesday at the performance of the play, at the
a
Oratory School, Edgbaston, as well as to receive
certain number of his friends.

June 5, 1S86.

QARDINAL NEWMAN, MR. WARD, AND

THE POSITIVISTS.
Messrs. Burns & Gates have in the press a
volume by Mr. Wilfrid Ward, entitled The Clothes of
Religion : a Reply to Popular Positivism. Cardinal
Newman, writing to the young author a son of his —
old friend," "
Ideal Ward — says :
—
My dear Wilfrid Ward. —
Thank you for your letter, which was very accept-
able to nie. I have read your article with great interest
and like it much, but my brain works so slowly and my
fingers are so stiff that writing is a difficulty and a trial to
mc. I should say that the theories of Mr. Spencer and
Mr. Flarrison have such hearing and acceptance from the
public as to need an answer, and that your answer to them
is unanswerable. But in saying this, I am not paying you
so great a compliment as it appears to be at first sight for —
I say so from the impatience I feel at able men daring to

put out for our acceptance theories so hollow and absurd.

I do not know how to believe that they are in earnest, or
that they preach the Unknowable and Humanity except as
stop-gaps while they are in suspense and on the look-out
for the new objects of worship which Sir James Stephen
thinks unnecessary as well as impossible. I then am too

impatient to refute carefully such theorists. If it was to

be done, it required to be done with both good humour
and humour as you have done it. You have been especi-
ally happy in your use of Mr. Pickwick, but
this is only
one specimen of what is so excellent in your article. It

tires me to write more.

Very sincerely yours,
J. H. Card. Newman.
 The Wor/d says:
— "Cardinal Newman greatly
alarmed his fellow- Oratorians at Birmingham a few
days ago by a sudden attack of illness, which re-
duced him to an extreme state of prostration.
Happily his Eminence rallied, and, though still w^eak
and bending beneath the burden of eighty-five
years, he maintains his old routine of life, which in-
cludes rising every morning at half-past four and
making his own bed, in accordance with the com-
mon rule of the community." The Daily News,
quoting the paragraph, heads it
"
A Faithful Ser-
vant." We may add that on Wednesday his Emi-
nence was so far recovered as to be able to appear
downstairs and resume his ordinary occupations.
His lengthened seclusion was to some extent pre-
cautionary, in view of a possible relapse ;
and in the
opinion of his medical attendants he has now quite
regained his normal health, and is stronger than he
was three years ago.
 September 4, 1886.

The Freeman*s Journal has a long article upon

Cardinal Newman. After saying that the Cardinal
"
isalways addressed and spoken of as The Father"
by all in the house, it goes on :—
"The Cardinal has two rooms; he is the only
member of the Oratory who has another apartment
in addition to his bedroom. One of these rooms is
used for his study, a portion of it being partitioned
off as a place for saying mass in. Another room
leading out of his sitting-room is used as a bedroom.
No visitors are allowed to penetrate either of these
rooms. The Fathers have free access to their supe-
rior at any time, but about servants entering he is
very particular. He has an Irish servant named
James Cusack, of whom he is very fond. This
James is very faithful, and although one of the rough
"old boys" of Handy Andy's school, he is m.uch
liked by the fathers.

"
The simplicity of John Henry Newman's life,
and the plainness of all his personal surroundings
have in no sense been affected by the high dignity
of the Cardinalate, which was given to him m 1879.
His two rooms are furnished in a style that might
be called that of a simple monk of the present time.
His personal attire is that of an Oratorian Father —
the only difference between him and the other
Fathers being that he wears a red beretta, red stock-
ings, a red band round his waist, red buttons to cas-
sock, red trimmings in fact, and a pectoral cross
attached to a gold chain. Every morning he rises
at five, without anyone to awaken him, and dresses
without assistance, shaves himself, and then is
engaged in saying office till seven at that hour one
;

of the novices, or in his absence one of the fathers,

serves 'The Father's Mass,' which is said in that
part of his room which is partitioned off.
 "
Breakfast being finished, at about nine o'clock
he returns to his room, where his devotions, corre-
and the book he is now
spondence, studies, engaged
on occupy him till half-past one o'clock, v/hich is his
punctual dinner-time. Whenever the Fathers de-
sire to see him they have free access to his room.
But not often now that he cares to be troubled
it is

with particulars of any domestic matter and if he ;

has to be consulted on some important thing, the

fewest words are chosen to gain the desired effect.
'

The Oratory Boys have seen but little of their

*

president of late years. They meet him sometimes

in the lo\ver corridor as they come to meals in the
house, or at the rehearsals of the plays, in which his
Eminence takes such an interest. When the boys
meet 'the Father' they take off their hats to him,
as the head of the house. He does not like even
the Fathers of the House to go out of their way to
open a door, nor does he like any one to genuflect to
him, unless it be when the Fathers
-^
ask his blessing
.. , ,

before going out.

"
Afterthe dinner, which is served in the Refec-
tory, the reader com.es from the pulpit, the two
servers take ofif their aprons, out goes the
butler,
who rings what is called the " second bell," which
would be at about 6.15. Any Father who has not
been able to come in for the first dinner does so now.
One of the servers, whose name has been called on
by the lector, brings forward some difficult theologi-
cal point, upon which he
supposed to have a doubt.
is
Various Fathers give their opinions. The argument
ceased, the Cardinal gives liis decision on it, and
then, one by one, he leading the v/ay, they all walk

to the Fathers' Recreation

Room, where, on feasts
such as Easter, a dessert
consisting of fruit, wine,
and cake, has been placed on the table. Whether it
be a feast day or not, the Father and his children
talk as other scholars and
gentlemen talk of politics,
the affairs of the world, and
general topics of the
house. At 7 P.M. the Father leaves for his study,
where his work and his divine office
occupy him till
10 P.M., when he retires."
always
 March 12, 1887.

CARDINAL NEWMAN.
A CORRESPONDENT of a Catholic American paper
writes from London under date Feb. 9, the following
letter about Cardinal Newman :

The accounts that come from Edgbaston concerning its

one great man give continual anxiety. It is true that
Joseph Ciiamberlain resides within the limits of Edgbaston.
But it is John Henry Newman who is its one great man.
Birmingham is the commonly reported home of both.
Edgbaston is only a small part of Birmingham. But while
Cardinal Newman lives, this point on its circumference
willbe greater than the whole.
It is eight years sincethe Cardinal spoke of the literary
performance upon which he was then engaged as his last.
He has used his pen several times since, his latest,
*'
apparently his last effort, being his subtle essay on In-
"
spiration two years ago. John Henry Newman, his
brethren of the Oratory say, is totally free from even the
beginnings of disease. But they acknowledge that he
requires fourteen hours' sleep in the twenty-four, or, if de-
prived of it, at least looks as if he needed it. He break-
fasts on a cup of tea with a little bread, eats a little fruit
some days, according to the mild caprice of his appetite,
dines with uniform frugality, sleeps after dinner, and eats
little or no supper. In mosi i-espects he conforms as
rigorously to the rule of the house as the humblest and
freshest youth within it. He finds no difficulty in keeping
the fasts, because for many years he has eaten very little
flesh meat, and wine has become a slight acquaintance of
his. He walks a part of every day, chats with charac-
teristic brightness with those around him, likes to have
bits of ncvv works of importance read to him, although
not unable to read for himself, and when he reads he is
as liable to take up Plato as Augustine. He is fond of
works on natural history. He keeps a Wordsworth on his
table, where are seen also copies of the poems of Faber,
his dear friend of the De Veres, father and son, of
;

Coventry Pat more, and, of course, of Keble. Although fond

of the physical sciences, he has never sympathized with
the tendency to substitute them for the Classics in the
traditional University course, and at one time he co-
with a coterie of classicists who
operated in some measure
wanted Mr. Gladstone to procure such legislation as would
debar the innovation.

M
 He holds that Aristotle is not only the most dangerous
foe of Christianity and Revelation, but is also the best
model of pure logic, and does not think that mode of
any
reasoning advanced in modern times, even by' Bacon, is
serious against the defence that can be made against it
from the armoury of history, tradition, and faith. He holds
that Cicero is a better model of oratorical style than
any
man since his day. He is as fond of Homer as Glad-
stone is. Therefore he is attached with more than taste to
classic culture.He finds no difficulty in reconciling the
and naturahstic conceptions of the origin of the
theistic
world, and accepted in advance the dedication of St.
"
George Mivart's Lessons from Nature." Mivart admits
the theory of evolution, but rejects the doctrine of natural
selection as unproven.
Cardinal Newman has felt no collision of claims
between Rome and England in paying to each the allegi-
ance due respectively to her spiritual and her temporal
power. His sensitive loyalty to the institutions of his
country is
remarkably expressed in connection v/ith the
spiritual allegiance itself. He dedicated a volume many
"
years ago to The Primate of the Catholic Church in
Ireland," and courteously deprecated
''
the infelicity of
the moment " which prevented him from doing so with
adequate ceremony "without appearing to show disrespect
to an act of Parliament." At that time the Ecclesiastical
Titles Bill was undergoing a lively hammering in the forge
of public opinion. Legally there was and could be no
such person as the Roman Catholic Archbishop of Armagh.
Cardinal Newman wrote to him that a Catholic was bound
to avoid an appearance of disrespect to an Act of Parlia-
ment.
Because he is of Oxford, because he finds much good in
science apart from all idea of faith, because he writes what
is conceded to be the best style of English of this day,

because he has conducted a half century of religious debate

with manners so urbane as to have won from the best
living wit in England the happy comment that he has in-
stilled into his controversy more of the spirit of Christ than
—
most men find room for in their prayers for all these
reasons, he is the dearest man now left to the English
people. Unlike Gladstone, he has no enemies. His
passing away will make a vast silence in the United
Kingdom. Disraeli said that his going over to Rome was
a blow, from the effects of which the Church of England
would reel for a generation. It has been reeling for a
longer period, and it is not down yet. But his death would
make all of P^ngland that has a pulse stop long enough to
a shock of desolation.
feel Little news is sent from Bir-

mingham about him, but for a twelvemonth the worst news

would have been credible.
 SlPtfiMBER li, 1886.

AN AMERICAN VIEW OF CARDINAL

NE IVMAN.
We gave "week some notes of an Irishman's
last
visit to Cardinal Newman. The following sketch
from the pen of Mr. Sebastian S. Wynell-Mayow
appears in an American newspaper: —
The interest which must always attach to the great name
of Cardinal Newman among thinking people of English-
speaking races is intensified in this country by the contrast
and comparison which is almost inevitable between him
and the great American ecclesiastic, Father Hecker. The
only order of men which has been founded in this country
is that of the Paulist Fathers, and their founder, Father

Hecker, took the leading idea of their rule from the Con-
gregation of the Oratory, to which Cardinal Newman
belongs, and which he introduced into England. The
principal likeness between the two is the 'fact that in both
there is an entire absence of the vows which constitute
the inseparable tie of most Religious Orders, and in this
freedom we may, perhaps, see the desire both of the
Englishman and American to introduce something of the
political genius of the two races into th^ir religious life.
They both know full well the special value of the work of
volunteers, and they have therefore declined to bind their
subjects in any other way than by the bond of mutual

charity, so that at any moment a Paulist or an Oratorian

can leave his congregation without the smallest stain upon
his name.
Under these circumstances the personal life of the
Enghshman cannot fail to be of American
interest to
readers. Cardinal Newm?n was born in London, on
February 24, 1801, and the history of his thoughts up to
the year 1845 has been told us, as none else could have
told it, by himself, in that incomparable book, his " Apolo-
gia pro Vita Sua." This, together with his subsequent
submission to the Catholic Church, is the common property
of all who have in any way followed the course of Euro-
pean thought during this century ; but while his external
life is so well known, very few know anything of the

practical daily life of this man, many of whose works are

household words among us.
Ever since his admission the priesthood, shortly
to
after his conversion, Cardinal Newman
has been head of
the Birmingham Oratory, " except for the short period
during which he resided in Dublin, having been called
there by the Irish hierarchy to found the Catholic Univer-
sity in that city."
 I'he present Oratory is a red brick
building standing
the corner of the
at
Hagley and Plough and Harrow
roads, in Edgebaston, about two miles from Birmingham
proper. This house and the spacious school attached to
it are built on a
piece of land situated on somewhat of a
slope, a circumstance which, curiously enough, was the
occasion of a bitter attack on the Cardinal, and which
gave him the opportunity of writing one of those world-
famed sarcastic passages he knows so well how to write
when the occasion demands it. The story is as follows :

The architect of the new house, finding the land somewliat

higher at one end than the other, proposed to utilize the
space thus obtained at the lower end to make some con-
siderable cellars —
an arrangement by no means inconveni-
ent, since it happened also to be the kitchen end of the
building. This very innocent project, however, met with
the distinct disapproval of certain busy-bodies of Birming-
ham, who having investigated the building while in the
course of erection, immediately concluded that these
cellars were cells in which it was proposed to immure re-

fractory monks, and, but that the story was injudiciously

handled, there might, as the Cardinal says, have been quite
a good sensation made of the discovery, and in a period
of no-Popery riots " a righteously indignant mob might
have swept up the Hagley road, and, breaking into the
peaceful house, have held an inquest on a leg of —
mutton, a pot of butter, and two empty blacking
bottles."
Cardinal Newman is one of the very few really great
men who have the knack of making those who converse
with them feel perfectly at home. Never, if I live to be a
hundred, shall I forget my first interview with him. When
I arrived at the horse he was out, and I was shown into
one of the plain little parlours opening out of the hall, to
await his return. After about half-an-hour a venerable-
looking gentleman, in the ordinary out-of-door costume of
Catholic priests in England and this country, entered, and
at once put me at my ease by beginning to talk of old
Oxford days, when he had known my father and other old
friends. There was not the smallest pretension in his
conversation, nor did he, as he might have done, appear
bored at having to waste his time on me. He was kind-
ness itself, taking me up to a room which had been pre-
pared for me, offering me refreshments, and, when he left,
sending one of the younger Fathers of the Community to
put me into the ways of the household. It was ever the
same with him, whatever anyone wanted and in all diffi-
:

culties, great or small, all went to him, and, however busy,

he had words of kindness and wisdom for all.
 The Cardinal's personal rooms are on the first floor of
the building, and are two in number. A small bed-room,
with a plain wooden bedstead, wash-hand stand, and table,
and nothing else in it save a large plain book-case, into
.which some of the books from the next room have over-
flowed. There is no carpet on the floor, and only a very
simple crucifix and one or two indiff"erent religious prints
on ihe walls. The other room is somewhat larger and is
completely lined with book-shelves. Moreover, there are
books everywhere, on the tables, chairs, and even tlie floor

itself. Here there is a large writing table, at which the

Cardinal sits and writes nearly all day long.
It is here that nearly all those great works have been
written which have made the name of the occupant one of
the foremost names in the intellectual firmament of modern
times. It was from here went forth the bitter irony of the
"
Lectures on the Present Position of Catholics in Eng-
"
land (although the lectures were delivered in London) —
lectures in which he lashed the opponents of his position
both with arguments and ridicule such as has seldom been
meted out to an opponent. Here the marvellous parody
on the popular no-popery lecture was written in that in-
comparable speech of the Russian count on the English
constitution. From this chair, a few years later, went out
the greatest of modern autobiographies, the history of his
own mind through all itsstruggles for light, which, by its
simple, straightforward frankness, won for the writer a place
in the heart of every good man of any and every creed.
Poor Canon Kingsley, if men were to be judged by the
effects of their actions, ought to be thanked by the world
for his reckless statements about Newman, since they pro-
duced such fruit. And from here again, not long since,
went forth that scathing rebuke to the Scotch divine, Dr.
Fairbairn, who had dared to call the venerable Cardinal a
man of sceptical philosophy. From here letters have been
written bringing light, hope, and consolation to countless
multitudes, both in his own communion and elsewhere,
when in their deepest perplexity they have appealed to that
great heart and great mind for relief.
One corner of the room is partitioned off to form a
chapel, and here, since his elevation to the Cardinalate,
the venerable occupant says his Mass. In the chapel is a
neat altar with the necessary furniture, a press in which
are kept the vestments used for the Mass, and a very con-
siderable collection of relics, brought from Rome and
elsewhere, either by the Cardinal himself or by some of his
many friends and admirers. The Mass which he says is
just like that of any other high prelate of the Catholic
Church, and the vestments which he uses in his chapel,
while made of themost costly materials arequrte p}ain,lhay'mg
no embroidery on them save his coat-of-arms worked on
the back and surmounted by the almost universal Cardinal's
hat. Everything about the chapel, as also about the
public church which is attached to the Oratory, is strictly
Roman in every respect, it being a tradition of the Oratory
that, wherever they may be, they shall before all things be
Roman.
On ordinary occasions Cardinal Newman wears in the
house the habit of the Oratory, namely, the ordinary black
cassock with the wide white collar turned down outside it
which made Father Faber, another celebrated Oratorian,
liken himself to an Eton boy over this, however, he
;

wears a scarlet cincture instead of the black one worn by

the other Fathers, and he always retains the scarlet stock-
ings, skull cap, and beretta, which mark his position as a
prince of the Church. When, however, he goes down
into the public church, or on great feast days, he appears
in all the splendour of his pontifical purple, gorgeous in
scarlet silk cassock, &c. All Cardinal Newman's vest-
ments, &c., were given him by friends at the time of his
elevation, and some of them are of the very greatest
magnificence ; notably so is a pectoral cross presented by
the late Dowager Duchess of Norfolk, and entirely com-
posed of rubies set in gold filigree work.
At 4.30 every morning his Eminence rises, and occupies
the time till 7 o'clock chiefly with his devotions. At 7 o'clock
he says Mass in his private chapel, assisted by two or three
chaplains. This Mass is strictly private, and only his
most intimate friends, or some honoured guest, can obtain
permission to be present at it. Having said his Mass he
remains in prayer and thanksgiving until 8 o'clock, and
precisely as the clock strikes eight he descends to the re-
fectory for his breakfast.
The refectory is a fine room, situated immediately
beneath those of the Cardinal. It is, like all the rooms in
the Birmingham Oratory, lofty and well-lighted, and is

wainscotted half way up the walls in the

oak. From
space above this generations of departed Oratorians look
down upon the visitor, some of whom, as Baronius and
Tarugi, like their illustrious successor, are painted wearing
the imperial purple of Rome. At the breakfast table thQ
Cardinal receives his correspondence, which is generally
very large, including letters from all sorts and conditions
of men, about
every conceivable subject, and directed with
all manner of " Mr. Newman " to
" grotesque titles, from
His Highness the Cardinal." While eating his breakfast
he occupies himself in reading some of them, or, if it be
Thursday, in perusing the Guardia/i, a Protestant semi-
clerical paper. Cardinal Newman takes the liveliest in-
terest in the movements of the religious bodies external
to his own communion, and especially in those of his old
associates of the Established Church, while he deeply
laments that the High Church party among them have
departed so far from the first principle of obedience, which
was so distinguishing a mark of the Oxford movement of
his own time.
When his breakfast is over, he retires upstairs and pro-
ceeds to make his bed and set his room in order, which
he is bound to do himself, according to the rule of the
Oratory. Having done this, he sits down to answer his
letters, a proceeding which he rather complains of as
taking up some four hours a day, and mostly to people of
whom he knows nothing, and on subjects which do not at
all interest him. These letters, as I have said, are most
various. Many, of course, are from Protestants and
Catholics who want information on some point of religious
doctrine, and these always receive a courteous reply either
from his own pen or that of his secretary. Others again
ask questions on geography, history, science, politics, etc.,
which it would require a lifetime and an encyclopcedic
knowledge to answer, and these are mostly consigned to
their well-deserved repose in the waste-paper basket.

Just across the corridor from his Eminence's private

rooms is the library of the community. There are about
30,000 volumes in this library, but it is more remarkable
as a book collection than anything else, having many old
and valuable editions on its shelves. In looking through
the works, on the front page will often be found in the
Cardinal's hand-writing of fifty years ago (a hand-writing
by the way, which has not in the least altered even now,
when he is in his 86th year), a record of where the book
was picked up, what he paid for it, and what its real value
at the time was. The books constantly circulate between
the library and the Cardinal's rooms, and often may the
venerable occupant be seen staggering across the corridor
under the weight of several folio volumes.
 Whatever time remains after his correspondence is over
is occupied untilo'clock by reading or writing for some
i

of the publications which he has so profusely given to the

world. At one a light luncheon, generally consisting of a
basin of soup, a little bread, and a glass of Rhine wine,
is served to the Cardinal in his own rooms. Having taken
his lunch, the Cardinal generally rests for a short time,
and about 2.30 or 3, if the weather be fine, he goes out.
Sometimes he will drive in the neat little brougham, which
was presented to him by some of his friends on his eleva-
tion to the Cardinalate, but more frequently he prefers to
walk. One of the Fathers, usually Father William Neville,
accompanies him, and he will at one time direct his steps
up to Ravenhurst (the playground of the boys of the Ora-
tory school) to watch a game of football or cricket, while
at others he will turn his steps down towards the city of
Birmingham, where he may often be seen turning over the
books at the secondhand book-stalls, sometimes bringing
away a literary treasure which less experienced eyes would
not have known the value of Returning from his walk in
about an hour or an hour and a half, he retires once more
to his room and his literary w^ork, and continues employed
with these until 5.30, at which hour he, together with all
the other members of the Community, go to a little chapel
"
in the house known as The Oratory." Here half an
hour is spent in meditation, and then the litanies and other
prayers are recited, and if it be a Monday, Wednesday, or
Friday, the discipline is taken. After the Oratory all
descend in silence to the refectory for dinner.
The Oratorian dinner is as curious as it is puzzling to a
slranger. As soon as the Fathers have arrived in the
refectory they range themselves around the room outside
the tables, which are placed on a low dais all round the
room. One Father and one novice gird on aprons over
their habits in order to wait upon their brethren, while
another novice mounts a pulp ilin one corner of the room.
A long Latin grace is recited, and all take their places in
silence, seated with their backs to the wall and behind the
tables for the greater convenience of the waiters. The
novice in the pulpit reads meanwhile, first a portion of the
Sacred Scriptures in Latin (and woe betide him if he
makes a false quantity), then a page from the life of " Our
Glorious Patriarch, St. Philip Neri, Apostle of Rome,"
and lastly, the continuation of some book of general in-
terest. The dinner is carved off the table, and consists of
good but simple food, usually some soup, two kinds of
meat, a fruit pudding of some kind, and one of some fari-
naceous substance, with a little cheese to finish with. Cider
and claret also are provided for those who desire them.
 About the time the pudding is served, the Cardinal says
" Then the Father
reliqtfa" and the reading ceases.
et
who has been waiting lays aside his apron, and sitting
down proposes two questions, one in morals, and the other
in Biblical exegesis, for the solution of the Community.
Each Father in turn gives his opinion on one or both of
these, declaring at the same time his agreement with the
"
others, and his consciousness that he speaks under cor-
rection." Finally, the questions return to the Father who
started them, who states the solution given by the most
approved theologians. By this time dinner is over, the
whole having taken but half an hour, and at a sign from
the Cardinal, the Father sitting next below him says :

" Let us
pray for His Holiness, for the cardinals and pre-
lates, for Christian princes, our benefactors, and others de-
parted." Then all rise, and, after another Latin grace, leave
the room in silence. Crossing the corridor they enter the
recreation room, and immediately their tongues are loosed,
and, sitting in a semi-circle, for half an hour they converse
pleasantly together. If it should be the feast day of any
of the Fatliers, or one of the greater festivals of the
Church, some wine and dessert is served in the recreation
room, and a cup of coffee is always handed round. When
half an hour has elapsed by a glass the Cardinal makes a
sign, and the younger members of the Community retire,
and then any matters of business concerning the Com-
munity are discussed by their elders.
Shortly after this, his Eminence returns to his room, and
there spends his evening in reading and devotion until
about nine o'clock, at which time he retires to rest. Pro-
bably the secret of the wonderful health that Cardinal
Newman enjoys at the advanced age of eighty-six is due
more than anything else to the extreme regularity of
his life, and to his ability always to sleep well and always
to eat well.
The Cardinal takes but small active share now in the
management of the school attached to the oratory, but all
that interests the boys interests him, and this is especially
marked in the part he takes in the annual Latin play.
The boys are trained for this by competent teachers, but as
soon as the rehearsals begin the Cardinal attends them
zealously, often altering the rendering given. I remember
on one occasion hearing him find fault with some part, and
not being able to get the boy who was acting to under-
stand how he wanted it done, he got on the stage himself,
and, despite the apparent incongruity between the boards and
the imperial purple of Rome, declaimed the lines himself,
to the no small amusement of the privileged few who were
present, and, it may be added, to the considerable im-
provement of the piece.
 Cardinal Newman shows himself frequently in the
public church, holding that when the Pope made him a
Cardinal it was for the edification of the people, not merely
for his private gratification, and he takes his turn in the
parochial pulpit with the other Fathers. As an orator he
h an anomaly, which can perhaps be best expressed by
quoting Mr. Gladstone's criticism of him. He said on
one occasion : " Without a single one of the orator's gifts,
Dr. Newman is the only man I have ever known who could
so enchain an audience that while he speaks one could
literally hear a pin fall." He has no action at all, and
w^hen he speaks on any subject of importance, he reads
his speech or sermon ; but even at his present age his voice
has that marvellous silvery ring which enables one to hear
him distinctly even in the most distant part of the church.
The things which are so particularly attractive about him
are his intense earnestness and his transparent sincerity.
It is curious that in some respects Cardinal Newman re-
ains the tastes of childhood, and not least in his taste for
sweets and his liking for early hours. When one looks
upon his rugged face, and hears the simple humility of his
conversation, it is almost impossible to realize the fact that
one is speaking to one of the mighty princes of the Church,
and one of the still mightier, because rarer, princes of the
intellectual world. Such men as Cardinal Newman are,
indeed, in the words of Sacred Scripture, " the salt of the
earth."

High Mass was sung on Sunday last at the Oratory, I^S'l,

Edgbaston, by Father Eaglesim, and Father Norris preached
an eloquent and touching discourse on the influence of
Our Lady in every land. The music was Beethoven in C
and Abt's Ave Maria. In the evening Cardinal Newman
attended the final public recitation of the Rosary in church
during October. On All Saints' High Mass was sung by
Father Neville coram Cardirmli^ Father Eaglesim
being
deacon, and Father Morgan sub-deacon, the choir giving
Hummel in D. On All Souls' Day the Solemn Requiem
was sung by Father Mills, with Father L. Bellasis as
deacon, and Father Bacchus as sub-deacon. His Eminence,-
arrayed in his purple robes, was at the throne. The music
was Cherubini in C minor, on which a writer has lately ob-
" An
served :
empty style of Church music had long pre-
vailed, and people had forgotten that in a sacred building
the purest and deepest feelings should prevail, when from
these rubbish heaps Cherubini's Mass rose like the pyra-
mid. The severe studies to which he had so steadily
devoted himself now made themselves felt in every voice
and every bar, and with all its freedom the spirit of his
strain retained a certain severity, which, like leaven, im-
parted a wholesome bitter to the composition."
 Although fond of poetry and a dear companion of many
poets, he has written Httle verse. But one of his poems,
*'
Lead, Kindly Light," undoubtedly pours more true
religious feeling into the heart than all of Watts combined
with all of Keble. Another of his poems, the Dream of '•'

Gerontius," has an unique distinction. It was the last

thing pondered by Gordon in Khartoum, and it was within
its fervid lines he found the
strength he needed to face
death with Christian fortitude. Many of the most intense
passages in his diary may be traced to it like brooks to a
well. Gordon gave it to Frank Power, the brilliant Irish-
man representing the Times in the Soudan. He sent it to
his sister in Dublin, who in turn forwarded it to the
Cardinal. He, with a letter noble and sweet
abounding in
sentiment, returned it to her. All this enshrined the
Cardinal in a not very logical connection with Gordon in
the popular heart, and a Newman renaissance reigned for a
week at least. It was frequently recalled in the weekly
"
papers about that time that Lead, Kindly Light," was
written in an orange boat with the hpuse of Garibaldi on
Caprera in sight.
When the Cardinal was an undergraduate, he was very
fond of a good fight. His cheeks used to glow with a
pleasant flush, and his under lip extended beyond the
upper with half-balanced eagerness. Time has changed
both his physiognomy and his spirit. The unmistakable
pugnacity fixed upon his features by rough-and-tumble
modes of life in healthy youth, yielded gradually to the
influence of reflection, and for many years his countenance
has worn the mask of his heart. One who loves him has
said that if Saint Thomas was rightly called the Angelic
Doctor, Cardinal Newman is justly entitled to the designa-
tion of the Benign Doctor. Unlike Cardinal Manning, he
has been exclusively a literary man. He always disliked
executive duties. His works fill many volumes. He is
the most prized and the least read of all living authors.
Passages from his writings are found in the best literature
of all fashions of thinking. He is reaji by the few who
serve as filters for dropping living waters upon the many.
The progress of the Naturalistic school has been so general
and so rapid in England that he hps disciples, but no
longer a school. He is probably the last of the great
English controversialists.
Many of the English Catholic aristocrats were led into
the Church by Newman's writings. He is the object of
more dedications and the subject of more verse than any
 MarciI 12, 1887.

contemporary. But he could never move his own brother,

who took a through ticket for RationaHsm when the
Cardinal that was to be set out to Rome. Among the
flippant dabblers in religious philosophy and scientific
scepticism in London a practice prevails of sending some
of the volumes written by Francis William Newman to any
young investigator who is suspected of reading the works of
John Henry Newman. The Rationalist retained a con-
nection with the banking-house of Ramsbottom, Newman
& Co., of which their father was a member.
The Cardinal was born in 1801. At nineteen he gra-
duated at Oxford, and took Anglican orders at twenty-
three. In 1845' he entered the Catholic Church. He was
ordained a priest in 1846, founded the English Congrega-
tion of the Oratory, linder the patronage of SL Philip, in
1849, ^^'^s raised to the cardinalate in 1879. Oxford took
him back more with pride than forgiveness in 1877, when
he was elected an honorary Fellow of Trinity.
 /^-

March 2, 1889.

Thursday, last week there was

On a large congre-
in commemoration
7 gation at the Oratory, Birmingham,
of Cardinal Newman's eighty-eighth birthday. The
Cardinal himself was present at Pontifical High Mass,
and looked exceedingly well. A
large number of con-
gratulatory letters
and telegrams were received at the
Oratory. __^

April

On Palm Sunday, Cardinal Newman was present,

in accordance with his custom, at High Mass
at the
His Eminence blessed the Palms and
Oratory.
of the long function.
stayed through the greater part

CARDINAL NEWMAN'S BISHOP.

The Roman Catholic Hierarchy in England has lost its

oldest member, and the one who did more than any other
to effect its noisy "restoration" in 1850. William Bernard
Ullathorne, before that date Vicar Apostolic of the Midland
district, became thereupon Bishop of Birmingham, a post
which he relinquished only after celebrating, in 1886, the
fortieth anniversary of his episcopate. After his retirement
he was raised by the Pope to the honorary rank of Arch-
bishop of Cabasa, and he dwelt among old friends at Oscott
College, near Birmingham, where he died a fortnight ago at
the age of eighty-three. Of his career, which was eventful
enough in its own orbit, a sketch has just been given by the
most literary-minded of the Roman Catholic Prelates, Bishop
Hedley. One phase of that career has, however, been
left unnoticed, and it is precisely that phase of it which is
the most interesting to the outer public. Beyond all other
provincial towns, Birmingham has been favoured by the
men who have lived in it. If it has been the birthplace of
noisy schools in politics and in education, it has held in
religion at least one reactionary stronghold. The Grainmar
^^i-i--?;// has come out of Birmingham as well as the pro-
gramme of secularism in the elementary schools. Cardinal
 /S-iS'
;

Newman was a voter in Birminghain before Mr. Bright was

'

its member or Mr. Chamberlain its mayor. Pilgrims to

Birmingham seem beings out of place as well as out of time ;
but there hardly a better name to apply to the visitors
is

arriving from all parts of the world at the Oratory at Edg-

baston. To such as these Archbishop Ullathorne may have

—
a chiefly relative interest that of being the Bishop of
Cardinal Newman, and his friend of nearly fifty years. When
Father Ullathorne, after missionary labours in Australia, re-
turned home, and was consecrated a Bishop at Coventry in
June, 1846, Dr. Newman, then a neophyte, was present at the
—
ceremony the first of the kind he had ever seen. Again, in
1848, when Bishop Ullathorne removed to Birmingham, Dr.
Newman, who had already settled in the neighbourhood,
though not at Edgbaston, attended his installation in St.
Chad's Cathedral. In 1850 the Cardinal dedicated to the
Bishop his lectures on Anglican Difficulties^ describing them
"
as directed against a mere transitory phase in an acci-
"
dental school of opinion ; but presenting them to the
"
Bishop in recognition of the well-known interest which
your Lordship has so long taken in the religious party to
which I allude." A
little later, when Dr. Newman defended

against Charles Kingsley the veracity of the Roman clergy,

"
his Bishop was ready to hand. When I first became a
Catholic," he says in the Apologia^ "nothing struck me
more at once than the English outspoken manner of the
priests and, did I wish to point out a straightforward
;

Englishman, I should instance the Bishop who has, to our

great benefit, for so many years presided over this diocese."
The Bishop fully returned the cordial feeling entertained
for him by the most illustrious member of his flock. It will
not be forgotten, though now it seems like a dream, that
among Roman Catholics themselves were some by whom
Dr. Newman was regarded, for years after his adhesion to
their Church, as a suspect. It may be presumed to have
been in reply to some such cavillers that the Bishop, in
1866, wrote to Dr. Newman a public letter of encourage-
ment and commendation, in which he recounted the various
—
volumes published by Dr. Newman " enough for the life's
labpur of another
" —
and reminded the author that he had
written them "in the midst of labour and cares of another
 /J^cTC

kind, of which the world knows very Uttle." These he pro-

—
ceeded to specify the founding of the Oratory at Edgbaston,
and of the Oratory School ; " the toil of frequent preaching,
of attendance in the confessional, and other parochial
duties." When the cholera raged at Bilston, adds the
Bishop, "I asked you to lend me two Fathers. But you
and Father St. John preferred to take the place of danger,
and remained at Bilston till the worst was over." In 1871,
when the Bishop celebrated the Silver Jubilee of his Episco-
pate, the Address presented to him by his clergy came from
Pr. Newman's pen ; and again in 1886, when the Bishop
completed the fortieth year of his episcopate, the aged
Cardinal, who says, "I am losing the use of my fingers,
and, strange to say, this confuses and impedes my use of
"
wprds," still insists on sending a few lines recalling the
affectionate and grateful recollection which so kind a superior

cquld not fail to impress

on me." That trembling hand
again held the pen to send a few lines of congratulation to
the aged Prelate, when the Pope delighted to honour him in
his last days with a titular Archbishopric ; and to Oscott
College surprise visits have been paid from time to time by
the Cardinal, whose unpremeditated goings-forth were per-
haps the subject of as much solicitous concern at the
Oratory as they were of delight to the recluse whom he went
to see. For the fortnight during which the Archbishop's
life wore itself calmly out. Cardinal Newman was the re-

cipient of daily bulletins from the sick-room, and

he now
mourns the Father and friend who has preceded him on that
journey which the author of The Dream of Gerontius has
attempted in the trances of poetic imagination.
— Saturday
Review. '.'""."', .

^.-.Tf

^\j May 1889.

••2'" -...uj lo *^333*)I oikba fi^i 'liars >/i

Har-
'"Cardinal Newman visited the Passionist Retreat,
of the celebration of the Feast
borne, on the occasion
Paul of the
of -St. the founder of the Passionist Con-
Cross,
gregation.
CARDINAL NEWMAN'S EYESIGHT. -^^^^ ^^> ^^^^ '

I REGRET to hear that Cardinal Newman is haunted by a

dread cf losing his sight. In a letter recently received from
him by some friends on the Continent, he alluded in

pathetic terms to his fear that his eyesight might utterly

fail him, and his fear that he would therefore be unable to

officiate any longer at the sacrifice of the Mass, which is his

—
one consolation in life. Pall Mall Gazette.
 /(TcVCy

JH LORD MALMESBURTS DEATH.

"> The death of Lord Malmesbury removes a man
who played no inconsiderable part in politics, and who
was able to produce a volume of Recollections that
were really amusing reading. Of course he fell into
the errors a man almost certainly makes who draws at
random large drafts on his memory, and one of them
brought him into collision with Cardinal Newman. In
"
recalling his college days he told, with shame," how
the Cardinal had been subjected by his class to all sorts
of torments, which he bore with resignation. Lord
Blachford wrote at once to say that Lord Malmesbury
had made a mistake —
had confounded Cardinal
Newman with some —
other Fellow but the writer of
Recollections held his peace. Cardinal Newman,
himself, therefore, came into the field with the

following letter
—
—As Lord Malmesbury has not
:

Sir, made any sign of the

impression which my friend Lord Blachford's letter was
calculated to make upon him, I consider he wishes to
receive an answer from myself, which I proceed to give in
as few words as I can.
I am sorry that, at the end of nearly sixty years, he should
not let bygones be bygones. I have never said a word

against him, and his account of me is as discourteous as it

is utterly unfounded. If I was as cowardly as he represents,
I never ought to have been a college tutor.
The truth is, when I came into office the discipline was
in a very lax state, and I, like a new broom, began sweeping

very vigorously as far as my opportunities went. This

roused the indignation of certain high and mighty youths,
who, relying on the claims of family and fortune, did their
best to oppose me and to spread tales about me. I don't
consider that on the whole I got the worst of it in the con-
flict;
and what Lord Malmesbury calls "helpless resig-
nation
"
and " painful tolerance," I interpret to have been
the conduct of a gentleman under great provocation.
 #
IS'P
(^

Lest I be misapprehended, I add that the bad behaviour

I have described was confined to a minority. Most of
those whom I came across were perfectly well conducted. I
recall the memory of many, both living and dead, with great

respect. One of them, shocked at what was brought home

to him, had several years earlier taken the unusual step of
printing a pamphlet to protest against the compulsory re-
ception of the Sacrament by undergraduates, and one of the
tutors answered it in support of the existing system. My
own similar remonstrance to the same effect in 1826-7
had the same unsuccessful issue.
As to Lord Malmesbury's instances. Lord Blachford has
disposed of the table-moving, and I, if I must condescend
to notice it here, deny it absolutely.
As to the " bell rope," it was not the bell rope, but the
bell wire outside my room. A clever youth mounted a
ladder and performed the feat at midnight, when I was in
bed ; but I suppose it was an insipid joke, for it was not
done again.
Lastly, as to the haunch of venison. I did not recollect
that we had such generous fare, even at the Provost's table.
Lord Malmesbury says he witnessed What ? That I was —
" " "
nearly driven." How could he see me nearly driven ?
He may take my word for it, I should either have been
driven out and out, or not driven at all. So much, how-
ever, may be true
—
not that the statement is a fact, but that
it is a mythical representation of what was the fact viz.,
—
that I was not supported in my reforms by the high author-
ities of the College.
—
Your obedient Servant,
October 24, 1884. John H. Card. Newman.
Lord Malmesbury at once wrote to the Cardinal
"
expressing my great regret that my account of days
long past should have annoyed you," though it was
"
written without having in the remotest way an

animus of an unfriendly nature,"

 JULY 3, 1889.

Cardinal Newman has, the World says, returned from Malvern to

Birmingham
—
in improved health being, in fact, as active at eighty.
nine as he was when he and the century were a decade younger.
\ Though his mind is clear as ever, his hands have forgotten their
I
cunning. He writes only with great effort, and now the difficulty is
increased by a slight failure of eyesight. But the Cardinal still sees
well enough to read his daily papei'.

AT THE ORATORY, EDGBASTON.

On Tuesday, at the Oratory, Edgbaston, Cardinal
Newman distributed the prizes to the successful students in
the afternoon,and in the evening the scholars gave a per-
formance of P/iormio, by Terence, one oi the six
plays
adapted by Cardinal Newman, which have from time to time
been produced at the The labour of
Oratory. preparation,
bestowed by Father Norris, was demonstrated by the
eminently satisfactory performance.

CARDINAL NEWMAN AND HIS SCHOOL.

The world is more familiar with the personality of
Cardinal Newman than perhaps with that of any other
living celebrity. In proof of this we may cite the fact
that even
"
An Old Boy " who writes an article in the
Pa// Ma// Gazette under the heading we have used,
has almost nothing to say that most people did not
know before. For the sake of the minority, how-
ever, we quote a great portion of what "An Old
Boy
"
says on a theme that is always interesting :
—
The school of the Oratory at Edgbaston was opened by
Cardinal Newman in 1865. He has stated in letters which
have since been published that his great object was to open
a school in which the lay element should be distinct from
the clerical that is, in which boys should be received who
;

had no immediate intention of becoming priests. If after

their school career they elected for such a life, well and
good ; but it was not to be as in many other Catholic schools,
where those who are specially designed for the priesthood
and those who do not feel any vocation are mixed together
in one body. The school founded with these objects grew
rapidly, and in its earlier days was under the direct super-
vision of the Cardinal, who, however, has for many years
been unable to give it that close attention which he would
have wished. His old age and his recent indispositions
have prevented him from taking an active part in its manage-
ment, but his influence is strongly felt in every depart-
still

ment of the school, and especially in that manly English

character which the public schools alone are supposed
capable of producing. Indeed, it is in its resemblance to an
English public school that Edgbaston is chiefly remarkable
among the Cathohc colleges. Its rules, its institutions, its
discipHne, its curriculum have all been based on the English
ideas of such things, many of the customs are those of
Westminster, and the yearly Latin play in both schools, in
December at the one and in July at the other, make the
resemblance all the closer. In the one case, as in the other,
it is the feature of the place, and in both the highest im-

portance is attached to it. It is this fact of the opinions

and methods being those of a public school which gives
Edgbaston its peculiar value in the eyes not only of the old
boys, who would in any case regard it as the Alma Mater,
but also to many who have feared that education in the
hands of priests might lose those very characters which
Englishmen are most proud of.
The school itself is a large, irregular building of red
brick, built next to the Oratory itself and forming part and
parcel with it. The building contains two quadrangles,
outside of which are a large gravelled playground and field.
The school has long had a rackets court, and a lawn tennis
court was added a few years ago. The building stands on
the Hagley Road, some three-quarters of a mile from the
town of Birmingham, and in one of its pleasantest suburbs.
It is some two miles up this road that the playing-fields are

situated, at Ravenhurst, near Harborne. Here the school

home matches are played, and not a few strong elevens,
including that of the county, have played it out there, for
the Oratory's cricket is one of its strongest points and is
certainly watched with as much anxiety by the Fathers and
masters as by the boys. A
great deal is thought of the
school's prowess in the game, and it is almost as good a
thing for a boy to be a good player as a good classic or
anything else.
The Cardinal, of course, in spite of his old age, is the
moving spirit of the place. In the old times his figure was
a familiar one in the cloisters and the corridors, or passing
to the school chapel to give a special benediction. Lately
the boys have seen much less of him, on account of his
increasing infirmity, but that has not in the least affected
the reverence with which he is regarded by the boys, and
that could only be judged by those who witnessed the
intense enthusiasm with which the news of his having been
given the Cardinal's hat was received ten years ago. He
also, on his side, remains as anxious as ever for the well-
being of the boys. He learns the name of each new arrival,
and is careful to inquire those of the winners of the chief
prizes of the year. Those also who may be leaving the
school are presented to him on the last day of their term,
and are given some small memento by him, usually one of
his own books with his name upon the fly-leaf. |
 As might be expected, the Edgbaston boys are as proud
as can be of their school and of its head. They fully re-
their in as it were, in the family
cognise importance being,
of the wonderful old man, and they are quite alive to the
place which the outside world gives him among its great
men. His works, though hardly to be called exciting
literature for boys, are nevertheless well read in the school
is as familiar to them as to
library, and the story of his life
any of those who know of him only by name, and there is a
fervent, unexpressed, hope that he may for many years
if

more be and at their head.

in their midst
The boys see much less of Cardinal Newsman than they
did in the old times ; this is, of course, only natural, for the
Cardinal, who is now in his eighty-ninth year, was but sixty-
four years old when the school was founded. Nevertheless,
it is not unusual for them to meet him in the corridors of the

two houses, or in the cloisters of the quadrangle, and when-

ever he and his attendant priest come across any of the boys
it is the custom among them to kneel and receive his
blessing
—
that is, at least, during the last few years, in which
such occurrences have grown unfortunately more and
more rare. «*

Like Cardinal Manning, he is simple to a degree in his

habits, getting upquite lately, even if he does not do so

till

still, between five and six in the morning, both in summer

^nd winter, Ho then says Mass in a chapel adjoining his
tedroon), and afterwards takes his breakfast, and during the
day presides Qv^r the m^als ©f the FatherB fit onf o'clock
and at six. On
great feast days, such as that of St. Philip
Neri, who founded the Congregation, or of SS. Peter and
Paul, the Cardinal conducts the service of Benediction for
the boys in the school chapel, but even this light effort has
been more than he could frequently undertake during the
last two or three years. He still distributes the prizes, how-
ever, at the breaking-up, and, as has been mentioned, takes
the very greatest interest in the Play —
the Play which is the
peculiar distinctive mark and glory of the school. More
than one of the parts have been acted by the Cardinal himself
in his boyhood, and the lucky fellow who happens to be cast
for one of these receives more hints and more personal
coaching from the Cardinal in the few rehearsals which he
attends, than do his companions, a thing which makes him
of no small importance in his own eyes and in theirs. The
"
part of Davus," in the Pi7icerna^ is, if report speaks true,
one of these last.
Of course the family, if one may so call it, which surrounds
him time looks up to him with a reverence
in this his later
and loyalty which familiarity tends in no way to diminish,
but rather to make more tender. Hence it is that you may
search in vain among the boys for anecdotes of his wit or of
his power of satire, while you will find many told of his
kindness or of cases which put in evidence the power of his
name in the outside world. There is one above all which
is most not only of that kindliness of his, but also
illustrative,
of the utter absence in him of any respect for persons.
 There had come to see him a person of no small impcfnanCc,
but whom, either from the time of his arrival, or from some
other cause. Cardinal Newman could not find time to
see,
thinking perhaps that the boast of an interview was all that
was being sought. Now no very long time after this there
came from Massachusetts, in the United States, an old man
and his wife, who had come all those three thousand miles
to see, if they might, the writer of the
Apologia and of that
marvellous Lead, kindly light. The hour at which
they
reached the Oratory was inconveniently late, the
people
themselves were Methodists, and Cardinal Newman had never
so much as heard their names before; but
they were given a
long, long interview with him in a room oif the playground
which he keeps for his important visitors, and received the
most charming and most cordial of God-speeds on their
departure.

IS'^O
Among the many marks of affection sent to the
Edgbaston Oratory on the recent anniversary of
Cardinal Newman's birthday were two volumes from
Mr. Thomas H. Attridge, of the Cork Young Men's
Society. One was an Irish translation of the Imita-
tion of CJirist, published in 1822 by a priest of the
county of Cork, well known for his attainments as an
Irish scholar, the Rev. Daniel O'Sullivan, P.P. The
other was arare volume of Irish MSS., written almost a
hundred years ago by Hugh McAnnel, in the northern
" "
liberties of Cork. On the title page appear the
following lines
"
:
—
Hugh McAnnel, the author of this
book. I pray to the Lord Almighty to be merciful to
the soul of Maurice O'Connor. I wish any readers of

this book to pray for the soul of Maurice O'Connor.

Amen. Written on the fifth day of June, 1797, with-
out the benefit of a table or stool, at Leitrim, in the
north-eastern side of Cork." To Mr. Attridge was
sent the following acknowledgment, tremblingly in-
itialed :
— "
The Oratory, February 21, 1890. Thank
you foryour kindness in sending me on my birthday
two such interesting books, the more so because one
has a valuable history, and such another is not easily
to be found.—J. H. N."
 m
% Cardinal Newman, "
at near ninety," has had an
almost unexpectedly favourable Christmas and New
Year, having been able to say Mass, as well as to carry
on, with the help of a faithful amanuensis, a certain
amount of correspondence. Having been appealed to
as to a passage, taken exception to by the Guardian,
in Canon MacColl's lecture on the Nicene Creed, His
Eminence thus replies :
—
The Oratory, Birmingham,
December 29, 1889.
My dear Mr. MacColl, — Thank you for the loan of your
reviewer's important criticism, which I return. But, how-
ever careful and praiseworthy the discussion has shown
itself, I feel myself obliged, in my present state of eyesight,
and at near ninety, to limit myself to the protection of St.
Athanasius as sufficient, not to speak of St. Augustine and
St. Thomas, who also, I think, lay down that the primo-

genitus is a word relating to nature, not to office. It is the

way with heretical teachers, like the Arians, to try to appeal
to great authorities.
With the good wishes of the season,
I am, yours very truly,

J. H. N.
Rev. Canon MacColl.
CARDINAL CAPECELATRaS SERMON ON-
CARDINAL NEWMAN.
The following are a few salient passages from the
sermon preached by the Cardinal Archbishop of
Capua, in the Church of the Oratorians at Naples,
at a Requiem for Cardinal Newman :
—
During the ninety years of his life the illustrious Newman
had but one strong love, but one burning love the love of —
religious truth, which is the same as the love of good, or is
its first beginning. For the sake of this love Newman
worked, fought, and suffered with admirable strength and
constancy. Born of Protestant parents, he yet devoted all
the first part of his life, with the exception of the few years
of childhood and early youth, to the gradual attainment,
amid manifold struggles, of the knowledge of -Catholic
truths. The latter part he dedicated to the vindication of
these truths against all adversaries, and to their propagation
for the good of England and of the whole Church. The
trials of his first forty-five years were more vivid, more

interior, more agonising, more dramatic than those that

followed. During his Protestant life he fights at times
against himself; he endures the terrible strain and stress
of doubt ; and he appears to us almost as a blind man,
to whom the blessing of the light is revealed slowly
and little by little, and always by means of a great,
free effort of intellectual vision. In his Catholic life
Newman resembles one who after the tempest has
reached at last the harbour of the longed-for land and can
rest his soul in happy intellectual peace, albeit exterior trials
are not lacking in his defence and propagation of the truth
above all things beloved. Endowed with a distinguished
mind, a poetic soul, and fortitude of will ; strengthened by
those serious studies which have given us some thirty-four
volumes of works precious for manifold reasons ; in love,
above all, with that truth which during thirty years he knew
not in its fulness, but perceived by glimpses through the mist of
errors ; he never falters on his path to his noble end ; he goes
forward slowly and with pain, step by step ; and as one who
climbs the mountain side, he feels, by turns with the weari-
ness of ascent, the sweetness of breathing a loftier and a
purer air. Only on the day when he reaches the long-de-
sired mountain top does he pause for a little rest. And
thence again does he set forth for peaks yet higher. Once
arrived at the summit he, in intellectual light, 'desires to
know loftier things of the truths which he professes, to
possess them more intimately, to press them closer and
nearer to the God of his soul and heart, to understand all
their harmonies with the order of science and of nature.

Cardinal Capecelatro concluded a sketch of the

facts of Cardinal Newman's career with a version in
Italian prose of Lead, ki?tdly Light, in which that
popular hymn lost nothing.
CARDINA L NE WMA N A ND THA CKERA V.
An interesting autograph letter of Cardinal New-
man was exhibited at the Manchester bazaar last
week. This letter, together with other autographs,
including a verse of the hymn, Lead, kindly Light, was
lent by Mr. Waithman Caddell, from his collection.
It runs as follows :
—
The
Oratory, Birmingham,
December 27, 1863.
My dear Miss Holmes, My — best Christmas greetings to
you, and to Mr. and Mrs. Legh. But I do not write to say
what you will believe I feel, though I do not say it, but to
express the piercing sorrow that I feel at Thackeray's death.
You know I never saw him, but you have interested me in
—
him and one saw in his books the workings of his mind —
and he has died with such awful suddenness. A
new work of
his had been advertised, and I had looked forward with

pleasure to reading it; and now the drama of his life is closed,
and he himself is the greatest instance of the text of which
he was so full — Vanitas vanitatu?n, ojunia vanitas.
I wonder whether he has known his own
decay for a
—
decay I think there has been. I thought his last novel

betrayed lassitude and exhaustion of mind, and he has lain

by apparently for a year. His last (fugitive) pieces in the
Coriihill have been almost sermons. One should be very
glad to know that he has had presentiments of what was to
come. What a world this is ; how wretched they are who
take it for their portion —
Poor Thackeray it seems but the
—
!

other day since we became Catholics now, all his renown

has been since that, he has made his name, has been made
much of, has been feted, and has gone out, all since 1846 or
1847, all since I went to Propaganda^'aWi came back a
Philippian.
Ever yours aifectionately,
John H. Newman, of the Oratory.
\ friends, and to you, Sir ;
and I remain, yours sincerely.
Amy C. Fowler.
In another letter, by the same mail. Sister Rose
Gertrude says :
—
I do not know yet what I am
going to do but for the ;

present I am going on the Island a little while to

to stay
finish some work which has been given me by an author.
Then I want to visit Tokelau, ""ilbert L^'.Ctijus, Fiji, and
Poumoutous, to take notes ...id photographs of tropical
diseases, especially leprosy. I hear they have many diseases
and extraordinary ways of treating them in those islands.
I am very, very sorry about the people here; but Dr. Lutz
could not stay, and the Board of Health does not want me
" "
any more, as I made this hospital scandal public. I do
not now think I did wTong, because nothing was done for us
with regard to the bad Luna.

From the report of the Select Committee of the

Hawaiian Board of Health concerning the complaints
by Sister Rose Gertrude with regard to the Kalihi
Hospital, it appears that a native leper, Charles
"
Kahalehili, acting as a Luna," or manager, under
Mr. Reynolds, the agent of the Board, went about
^ the island speaking against the Sister, who, he said,
" "
was going out with the doctor (Dr. Lutz), and, as
Sister Rose Gertrude added in her statement of the
"
facts, he said something that 1 cannot repeat, be-
cause it is something so disgraceful that no woman
would repeat it." This was after the Sister had given
" "
Charlie to understand that she knew he did not
only act in direct opposition to the doctor's orders,
"
but also tried to incite the patients not to take their
medicines, and said a patient was made crazy by the
medicines which Sister Rose Gertrude administered."
 In another column we print the interesting letter
which Cardinal Newman wrote when he heard of the
death of Thackeray, to whose last stories the great

October 25, 1890. THE WEEKLY

"
preacher objected that they were almost sermons."
Once upon a time, by the way, Thackeray wrote some
nonsense verses in which Newman's name appeared.
An Irishman is supposed to be protesting against the
appointment of a Scotch Presbyterian minister, Mr.
McCosh, to a professorship in an Irish college, and he
says :
—
As I think of the insult that's done to this nation,
Red tears of rivinge from me fatures I wash,
And uphold in this pome, to the world's daytistation,
The sleeves that appointed Professor McCosh.
O false Sir John Kane is it thus that you prayche me
! ?
I think your Queen's Universities bosh
all ;

And if you've no native professor to tayclie me,

I scawurn to be learned by the Saxon McCosh.

There's Wiseman, and Chume, and his Grace the Lord

Primate,
That sinds round the box and the world will subscribe ;
'Tis they'll build a college that's fit for a climate,
And tayche me the saycrets I burn to imbibe !

And good Dr. Newman, that praycher unwary,

'Tis he shall preside the Academee School ;

And quit the gray robe of St. Philip of Neri,

To wield the soft rod of St. Lawrence O'Toole.
And, as a matter of fact, "good Dr. Newman" did
actually go to Dublin to preside over an " Academee,"
" " "
though he did not quit the robe that is not gray."

A NUMBER of nnhlir mppf-incrq have been held, in

 Consul at Trieste, thins the ranks of great cc

in the secret meet-

proposed, decided, and resolved,
ings of the sect and if anything presents even the
;

least appearance of hostility or harm to the Church,

it is at once received with favour and put forward.
Amongst the most recent facts We may mention the
in which what
approval of the new penal code,
was most obstinately demanded, in spite of all
reasons to the contrary, were the articles against the
t Clergy, which form for them
an exceptional law, and
n even condemn as criminal certain actions which are
sacred duties of their ministry. The law as to pious
e works, by which all charitable property, accumulated
by the piety and religion of our ancestors under
d the
of the Church, was with-
c protection and guardianship
.e drawn altogether from the Church's action and
y control,had been for some years put forward in the
it would inflict
to meetings of the sect, precisely because
ar a new outrage on the Church, lessen its social influ-

ence, and suppress at once a great number

of bequests
y.
made for divine worship. Then came that eminently
he sectarian work, the erection of the monument to the
of renowned apostate of Nola, which, with the aid and
br favour of the government, was promoted, determined,
ne and carried out by means of Freemasonry, whose
ily most authorised spokesmen were not ashamed to
of acknowledge its purpose and to declare its meaning.
be Its purpose was to insult the Papacy ;
its meaning,

i to that, instead of the Catholic Faith,

must now be
tion substituted the most absolute freedom of examina-
_r

4
 A correspondent of the Manchester Quardian writes
" It
:
—
is only within the last few years that the authorship of the
several Tracts for the Times, from the issue of the first numher in
1833 to that of the last, No. 90, in 1841, has heen so completely
revealed as to leave the origin of only two of them unascertained.
The late Cardinal Newman contributed no fewer than twenty-seven —
Nos. 1, 2, 3, 6, 7, 8, 10, 11, 19, 20, 21, 31, 33, 34, 38, 41, 45, 4/, 71, 73,
'

75, 79, 82, 83, 85, 88, and 90, and, with another,' No. 51. The
Rev. John Keble contributed twelve— Nos. 4, 12, 13, 22, 40, 43, 52,
54, 57, 60, 84, and 89. Dr. Pusey wrote eight tracts— Nos. 18, G6, 67,
68, 69, 76, 77, and 81 ; and John "William Bowdon and Archdeacon
Harrison contributed four each, their respective groups comprisiag
the Nos. 5, 29, 30, and 56, and the Nos. 16, 17, 49, and 74. Richard
Hurrell Froude, A. P. Perceval, and Isaac Williams were each the
author of three of the tracts, the numbers of those written by the
first being 9, 59, and 63 ; by the second, 23, 35, and 36 and by ;

Williams, 80, 86, and 87. One tract each was contributed by Alfred
Menzies, No. 14 C. P. Eden, No. 32 R. F. Wilson, No. 57 and
; ; ;
'

Henry Edward (Cardinal) Manning, part only,* No. 7S. Nos. 24

and 25 were reprinted from Bishop Beveridge, and Nos. 26, 27, and
28 from Bishop Cosin. Twelve of the tracts were reprints from
Bishop Wilson—Nos. 37, 39, 42, 44, 46, 48, 50, 53, 55, 62, 65, and 70 ;
whilst Nos. 64 and 72 were reprints respectively from Bishop Bull
and Archbishop Usher. The two tracts still remaining to be
authenticated are Nos. 58 and 61, and their subjeota are respectively
•
On the Church as viewed by Faith and by the World and Th« ' '

Catholic Church a Wituesi ag^ainst Illiberality.'

"
 ranks of grea. cu..- ,
the
If Tdest:: tki„;
eoS

jmuK never would nave tnuuguu ui rutcaug up v^^

door. It had an old brass plate with his name, as if he had been th
principal surgeon. The house was in the high part, and the nea
roofs of other houses, lower down the hill, made an immediat
prospect for it, scarcely counting however, for the green country wa

just below these, familiar and interpenetrating, in the shape of sraal

but thick-tufted gardens. There was something growing in all th(
proposed,
th( intervals, and the only disorder of the place was that there wer<
ings of sometimes oats on the pavements. A
crooked lane, very clean, witl
least appe; cobblestones, opened opposite to Mr. Carteret's house and wanderec
c towards the old abbey ; for the abbey was the secondary fact o
it is at
' Beauclere, after Mr. Carteret. Mr. Carteret sometimes went away
Amongst and the abbey never did ; yet somehow it was most of the essence o:
the place that it possessed the proprietor of the squarest of the squart
approval red houses, with the finest of the arched hall windows, in three
was mosi divisions, over the widest of the last-century doorways. You saw th(
reasons to great abbey from the doorstep, beyond the gardens, of course, and ir

Clergy, W the stillness you could hear the flutter of the birds that circled rounc
its huge short towers. The towers had never been finished, save as
time finishes things, by perpetuating their incompleteness. There
n even cond monuments that -have been wrong foi
is something right in
sacred du centuries
"

works, by The characters, when once their personality becomes clear, arc
e
very lifelike and natural. Nick Dormer's effort to force himseli
d by the pi< into a political life out of coRsideration for his mother, for the
protectiot woman he is to marry, and for the fame which his father ought
drawn al
h (1^ TTie Tragic Muse, By Henry James. Three Yols. Macmillans.
control,
•y
to meetings
ar a new ou
ence, an<
made fo

he sectaria
of renown
;or favour
ne and cam-- ..^.- nut
were a^^'^-

.^^ ^,,„,„g.
Lost authorised spokesrnen
jly
of Xowledge its P"^?°^^^irtt Papacy; meamng ^
be
that, instead freedom of_exa, J
i to
the most absolute
substituted'*'-
tion r —
 %
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