CHAPTER X GROWTH OF THE MOVEMENT 1835-1840 By the end of 1835, the band of friends, whom great fears and great hopes for the Church had united, and others who sympathised with them both within and outside the University, had grown into what those who disliked them naturally called a party. The Hampden controversy, though but an episode in the history of the movement, was an important one, and undoubtedly gave a great impulse to it. Dr. Hampden's attitude and language seemed to be its justification—a palpable instance of what the Church had to expect. And in this controversy, though the feeling against Dr. Hampden's views was so widely shared, and though the majority which voted against him was a very mixed one, and contained some who hoped that the next time they were called to vote it might be against the Tractarians, yet the leaders of the movement had undertaken the responsibility, conspicuously and almost alone, of pointing out definitely and argumentatively the objections to Dr. Hampden's teaching. The number of Mr. Newman's friends might be, as Mr. Palmer says, insignificant, but it was they who had taken the trouble to understand and give expression to the true reasons for alarm.1 Even in this hasty and imperfect way, the discussion revealed to many how much deeper and more serious the treatment of the subject was in the hands of Mr. Newman and Dr. Pusey compared with the ordinary criticisms on Dr. Hampden. He had learned in too subtle a school to be much touched by the popular exceptions to his theories, however loudly expressed. The mischief was much deeper. It was that he had, unconsciously, no doubt, undermined the foundation of definite Christian belief, and had resolved it into a philosophy, so-called scholastic, which was now exploded. It was the sense of the perilous issues to which this diluted form of Blanco White's speculations, so recklessly patronised by Whately, was leading theological teaching in the University, which opened the eyes of many to the meaning of the movement, and brought some fresh friends to its side. There was no attempt to form a party, or to proselytise; there was no organisation, no distinct and recognised party marks. "I would not have it called a party," writes Dr. Newman in the Apologia. But a party it could not help being quietly and spontaneously it had grown to be what community of ideas, aims, and sympathies, naturally, and without blame, leads men to become. And it had acquired a number of recognised nicknames, to friends and enemies the sign of growing concentration. For the questions started in the Tracts and outside them became of increasing interest to the more intelligent men who had finished their University course and were pre 1 "I answered, the person whom we were opposing had committed himself in writing, and we ought to commit ourselves too."—Apologia, p. 143. paring to enter into life, the Bachelors and younger Masters of Arts. One by one they passed from various states of mind-alienation, suspicion, fear, indifference, blank ignorance-into a consciousness that something beyond the mere commonplace of religious novelty and eccentricity, of which there had been a good deal recently, was before them; that doctrines and statements running counter to the received religious language of the day, doctrines about which, in confident prejudice, they had perhaps bandied about off-hand judgments, had more to say for themselves than was thought at first; that the questions thus raised drove them in on themselves, and appealed to their honesty and seriousness; and that, at any rate, in the men who were arresting so much attention, however extravagant their teaching might be called, there was a remarkable degree of sober and reserved force, an earnestness of conviction which could not be doubted, an undeniable and subtle power of touching souls and attracting sympathies. One by one, and in many different ways, these young men went through various stages of curiosity, of surprise, of perplexity, of doubt, of misgiving, of interest; some were frightened, and wavered, and drew back more or less reluctantly; others, in spite of themselves, in spite of opposing influences, were led on step by step, hardly knowing whither, by a spell which they could not resist, of intellectual, or still more, moral pressure. Some found their old home teaching completed, explained, lighted up, by that of the new school. Others, shocked at first at hearing the old watchwords and traditions of their homes decried and put aside, found themselves, when they least expected it, passing from the letter to the spirit, from the technical and formal theory to the wide and living truth. And thus, though many of course held aloof, and not a few became hostile, a large number, one by one, some rapidly, others slowly, some unreservedly, others with large and jealous reserves, more and more took in the leading idea of the movement, accepted the influence of its chiefs, and looked to them for instruction and guidance. As it naturally happens, when a number of minds are drawn together by a common and strong interest, some men, by circumstances, or by strength of conviction, or by the mutual affinities of tastes and character, came more and more into direct personal and intimate relations with the leaders, took service, as it were, under them, and prepared to throw themselves into their plans of work. Others, in various moods, but more independent, more critical, more disturbed about consequences, or unpersuaded on special points, formed a kind of fringe of friendly neutrality about the more thoroughgoing portion of the party. And outside of these were thoughtful and able men, to whom the whole movement, with much that was utterly displeasing and utterly perplexing, had the interest of being a break-up of stagnation and dull indolence in a place which ought to have the highest spiritual and intellectual aims; who, whatever repelled them, could not help feeling that great ideas, great prospects, a new outburst of bold thought, a new effort of moral purpose and force, had disturbed the old routine; could not help being fascinated, if only as by a spectacle, by the strange and unwonted teaching, which partly made them smile, partly perhaps permanently disgusted them, but which also, they could not deny, spoke in a language more fearless, more pathetic, more subtle, and yet more human, than they ་ had heard from the religious teachers of the day. And thus the circle of persons interested in the Tracts, of persons who sympathised with their views, of persons who more and more gave a warm and earnest adherence to them, was gradually extended in the University—and, in time, in the country also. The truth was that the movement, in its many sides, had almost monopolised for the time both the intelligence and the highest religious earnestness of the University,1 and either in curiosity or inquiry, in approval or in condemnation, all that was deepest and most vigorous, all that was most refined, most serious, most hightoned, and most promising in Oxford was drawn to the issues which it raised. It is hardly too much to say that wherever men spoke seriously of the grounds and prospects of religion, in Oxford, or in Vacation reading-parties, in their walks and social meetings, in their studies or in common-room, the "Tractarian' doctrines, whether assented to or laughed at, deplored or fiercely denounced, were sure to come to the front. All subjects in discussion seemed to lead up to them-art and poetry, Gothic architecture and German romance and painting, the philosophy of language, and the novels of Walter Scott and Miss Austen, Coleridge's transcendentalism and Bishop Butler's practical wisdom, Plato's ideas and Aristotle's analysis. It was difficult to keep them out of lecturerooms and examinations for Fellowships. But in addition to the intrinsic interest of the questions and discussions which the movement opened, 1 "I very much doubt between Oxford and Cambridge for my boy. Oxford, which I should otherwise prefer, on many accounts, has at present twothirds of the steady reading men, Rabbinists, i.e. Puseyites." But this was wwww ww |