Another blow fell in England when the Judi cial Committee of the Privy Council gave its decision in the famous Gorham ease. (See I ;OR HAM CON TRov ERS V. ) The court merely decided that the language used by Mr. Gorham was not so clearly contrary to the formularies of the Church as to justify the action of the 13ishop in refusing to institute him; but it was understood by many people to declare that the Church of England did not teach the doctrine of Baptismal Regeneration. It was looked upon by the High Anglicans as a further proof of the inherent anti ineradieable Erastianism of the National Church. A number of clergymen sought refuge in the Roman Catholic Communion, the foremost of was Alarming. But the movement widened and went on, its work becoming more practical and less argumentative. Signs of the revival of church life were manifest. New• par ishes were formed, new churches built. Interest in foreign mission was aroused. Alen like Dr. Hook of Leeds, Bishop Wilberforce of Oxford, Alr. Gladstone. Judge Coleridge, and Sir Roundell Palmer (afterwards Lord Selborne) were found cooperating with the old and tried leaders. Doc trinal interest centred in the Holy Communion. The Real Presence and its corollary, the Enchar istie Sacrifice, were openly and widely taught and found expression in a revived and elaborate ritual. (See Rin*.? IA sm.) In 1856 proceedings were taken against Archdeacon Denison of Taun ton, and in 1871 against Mr. Bennett of Frump, for teahing the !Zeal Presence. But the result in both eases strengthened rather than weakened the position of the Catholic school. In the Amer lean Church Dr. De Foyer fearlessly took his stand upon the English decision in suPport of the doctrine of the Real Presenee as coming "within the limits of the truth held in the Chureh of England." It has since held a recognized place in Anglican theology, and the doctrine of the Sacrifice of the Eucharist was clearly defined and ably championed by the English archbishops in their reply to the Papal declaration against the validity of Anglican orders in 1897.
It is held by some that the real tendency of the Catholic movement was to Latinize the Church, The very principle of historic continuity for which the leaders fought and struggled has been designated as 'absurd and contradictory.' Its failure to 'trust the divine constitution of man' has been commented on, and we are told that it was tou Augustinian in its theology. Froude maintained that the skepticism of England, in its leading princildes, was introduced by Newman and that but for the Oxford Movement it would have remained 'a harmless speculation of a few philosophers.' It is also charged that the Mansell philosophy, with its unknown and unknowable God, was the culmination of its thought. It had its weak points, no doubt. But it had its strong features. It stood for great and forgotten truths. It rallied to it the learning and culture and intellect of England and other lands. It not
impossibly anticipated, as some of its critics con tend, the Higher Criticism and the agnosticism of the present day. It certainly begat the Neo ON ford sVI100l Whose views appeared in Lux Nandi in 1890, and who eoutend that the Church should assimilate the results of the ripest scholar ship and the most searching scientific investiga tion.
Vet it is indisputable that the movement counts for much in the marvelous change which has taken place in religious life and work since the middle of the nineteenth century. Among its results may be placed the restora tion of order and dignity to public wor ship; the more diligent to the poor and distressed; the raising of the standard of clerical work; the foundation of religious com munities for both men and women; the multipli cation and maintenance of educational facilities; mid the taking by the Church of England of a securer hold upon the affections of the people.
The bibliography of the :Movement is very ex tensive, and includes some of the best biograph ical work in the language. Consult, especially: Church, 7'he Oxford (London, 1891) ; Oakeley, Historical Notes on the 'Praetorian Morenleat (ib., 1891-92) ; Newman, Apologia pro Lila Sail (ih., 1864) ; his Letters and Correspond• ence During His Life in the English Church, tql. by Anne Slozlcy (ib., 1891) ; Abbott, The .Ingliean Career of Cardinal Yerrnran 1892) ; Li!don. Life of Pilsen' (4 vols., ib., 1893 'r7) ; Williams, A El tobiography, ed. Prevost (ih., 1892) ; Fronde, R. H., Remains (ib., 1838-39) ; Lock, John lieble (ib., 1893) ; Church, Life and Letters of Dean Church (ib., 1894) ; Purcell. Life of Cardinal Manning (ib., 1895) ; Hutton, Cardinal Manning (ih., 1892) ; AlozIcy, T., Rem iniscences, Chiefly of Oriel College the Oxford Morement 1882) ; Nczlcg, .1. 13., Letters, yd. by his sister (ib., 1884) ; Wilfrid Ward, George Wurd and the Oxford Movement (lb., 1889) : id., William George Ward and the Catholic Revival (ib., 1893) ; Donaldson, Five Great Oxford Leaders (ib., 1898) ; Pattison, Memoirs (ib., 1885) ; Bowden, Life (Ind Letters of F. 11'. Faber (ib., 1869) Browne, History of the 7'rae1ar1an Movement (Dublin, 1856) ; Per ceval, Collections of Papers Connected with thr Theological Movement of IR33 (London, 1842); Allies. a Life's Decision (ib.. 1880) ; 13urgon, Lives of Twelve Good Men (lb_ 1888) ; Bennett, "Some Results of the Tractarian :Movement of 1S33," in Shipley, ed., The Church and tile World (ib., 1867) ; Ornsby, Memoirs, of James Robert Hope-Seotf (ib., 1884) ; R. H. Hutton. Some Modern Guides of Thought in Matters of Faith (ib., 1887) ; Tulloeh, Morements of Religious Thought in Britain (ib., 1885) ; Abbott and Campbell, Life and Letters of Benjamin Jowctt (ib., 1897) ; Martin, Life and Letters of Robert Lowe, Viscount Sherbrooke (ib., 1S93) ; I'rothero, Life and Correspondence of Dean Stanley (ib., 1893).