him that was quite unutterable, quite unfit to be uttered to the uninitiated ear; and when the Englishman's sense of beauty or truth exhibited itself in vociferous cheers, he would impatiently, almost contemptuously, wave his hand, as if that were not the kind of homage which Truth demanded."
And this man flung forth such ringing words as: "Be no longer a Chaos but a World or even Worldkin. Produce! Produce! Were it but the pitifullest infinitesimal fraction of a Product, produce it, in God's name! 'Tis the utmost thou hast in thee: out with it, then. Up, up! Whatsoever thy hand findeth to do, do it with thy whole might. Work while it is called To-day: for the Night cometh, wherein no man can work."
NEWMAN AND THE OXFORD MOVEMENT
The careers of Newman and Carlyle were no more similar than their personalities. Newman spent his life in the heat of theological controversy. He was the leader and kindling spiritual force of the Oxford Movement, 1833–1845, often called the Tractarian Movement from "Tracts for the Times." This was a movement within the Church of England to revive the Catholic doctrines which had always been retained in the Prayer Book. These doctrines were the apostolic succession, the priesthood, the sacramental system, and the real presence of Christ in the Eucharist. The Anglican Church was sadly in need of zeal. "Instead of heroic martyr Conduct," said Carlyle[1] in 1831, "and inspired and soul-inspiring Eloquence, whereby Religion itself were brought home to our living bosoms, to live and reign there, we have 'Discourses on the Evidences,' endeavoring, with smallest result, to make it probable that such a thing as Religion exists." "Soul-inspiring eloquence" was just what Newman brought to the Movement. Sunday after Sunday, year after year, his sermons and tracts quickened the spirit of men. A mysterious veneration gathered round him. "In Oriel Lane light-hearted undergraduates would drop their voices and whisper, 'There's Newman.'" In his eyes the Christian Church was "the concrete representative of things invisible." The pageant of ritual was necessary to bring home the symbolism of the Church to the imagination. Dogmas, far from
- ↑ H. C., xxv, 338.
