Eminent Victorians

would come to number that loss among “God’s special mercies”? Yet so it was to be. In after years, the memory of his wife seemed to be blotted from his mind; he never spoke of her; every letter, every record, of his married life he destroyed; and when word was sent to him that her grave was falling into ruin: “It is best so,” the Cardinal answered, “let it be. Time effaces all things.” But, when the grave was yet fresh, the young Rector would sit beside it, day after day, writing his sermons.

II
In the meantime, a series of events was taking place in another part of England, which was to have a no less profound effect upon Manning’s history than the merciful removal of his wife. In the same year in which he took up his Sussex curacy, the Tracts for the Times had begun to appear at Oxford. The “Oxford Movement,” in fact, had started on its course. The phrase is still familiar; but its meaning has become somewhat obscured both by the lapse of time and the intrinsic ambiguity of the subjects connected with it. Let us borrow for a moment the wings of Historic Imagination, and, hovering lightly over the Oxford of the thirties, take a rapid bird’s-eye view.
For many generations the Church of England had slept the sleep of the⁠ ⁠… comfortable. The sullen murmurings of dissent, the loud battle-cry of Revolution, had hardly disturbed her slumbers. Portly divines subscribed with a sigh or a smile to the Thirty-nine Articles, sank quietly into easy living, rode gaily to hounds of a morning as gentlemen should, and, as gentlemen should, carried their two bottles of an evening. To be in the Church was in fact simply to pursue one of those professions which Nature and Society had decided were proper to gentlemen and gentlemen alone. The fervours of piety, the zeal of Apostolic charity, the enthusiasm of self-renunciation⁠—these things were all very well in their way and in their place; but their place was certainly not the Church of England. Gentlemen were neither fervid nor zealous, and above all they were not enthusiastic. There were, it was true, occasionally to be found within the Church some straitlaced parsons of the high Tory school who looked back with regret to the days of Laud or talked of the Apostolical Succession; and there were groups of square-toed Evangelicals who were earnest over the Atonement, confessed to a personal love of Jesus Christ, and seemed to have arranged the whole of their lives, down to the minutest details of act and speech, with reference to Eternity. But such extremes were the rare exceptions. The great bulk of the clergy walked calmly along the smooth road of ordinary duty. They kept an eye on the poor of the parish, and they conducted the Sunday Services in a becoming manner; for the rest, they differed neither outwardly nor inwardly from the great bulk of the laity, to whom the Church was a useful organisation for the maintenance of Religion, as by law established.
The awakening came at last, however, and it was a rude one. The liberal principles of the French Revolution, checked at first in the terrors of reaction, began to make their way into England. Rationalists lifted up their heads; Bentham and the Mills propounded Utilitarianism; the Reform Bill was passed; and there were rumours abroad of disestablishment. Even Churchmen seemed to have caught the infection.  Dr. Whately was so bold as to assert that, in the interpretation of Scripture, different opinions might be permitted upon matters of doubt; and,  Dr. Arnold drew up a disquieting scheme for allowing Dissenters into the Church, though it is true that he did not go quite so far as to contemplate the admission of Unitarians.
At this time, there was living in a country parish, a young clergyman of the name of John Keble. He had gone to Oxford at the age of fifteen, where, after a successful academic career, he had been made a Fellow of Oriel. He had then returned to his father’s parish and taken up the duties of a curate. He had a thorough knowledge of the contents of the Prayerbook, the ways of a Common Room, the conjugations of the Greek irregular verbs, and the small jests of a country parsonage; and the defects of his experience in other directions were replaced by a zeal and a piety which were soon to prove themselves equal, and more than equal, to whatever calls might be made upon them. The superabundance of his piety overflowed into verse; and the holy simplicity of the Christian Year carried his name into the remotest lodging-houses of England.
As for his zeal, however, it needed another outlet. Looking forth upon the doings of his fellow-men through his rectory windows in Gloucestershire, Keble felt his whole soul shaken with loathing, anger, and dread. Infidelity was stalking through the land; authority was laughed at; the hideous doctrines of Democracy were being openly preached. Worse still, if possible, the Church herself was ignorant and lukewarm; she had forgotten the mysteries of the sacraments, she had lost faith in the Apostolical Succession; she was no longer interested in the Early Fathers; and she submitted herself to the control of a secular legislature, the members of which were not even bound to profess belief in the Atonement. In the face of such enormities what could Keble do? He was ready to do anything, but he was a simple and an unambitious man, and his wrath would in all probability have consumed itself unappeased within him had he not chanced to come into contact, at the critical moment, with a spirit more excitable and daring than his own.
Hurrell Froude, one of Keble’s pupils, was a clever young man to whom had fallen a rather larger share of self-assurance and intolerance than even clever young men usually possess. What was singular about him, however, was not so much his temper