determine: none certainly has ever prevailed so subtle
and extensively poisonous. We must plainly express our conviction that a religious heathen, were he really
I,, accpt the doctrine which Lutheran language ex- presses, -o tar I i making any advance, would sustain
a heavy loss in exchanging fundamental truth for fun- damental error" ( No. l\i\ . p. .I'.'l |. Again, speaking of the Tractarian parly, this open confession is made: ■• We cannot stand where we arc: we um-t go backward ,,r forward, and it will surely be the latter. A- w , go on. we must recede more and more from the | i
if any such there l,e. ofthe English Reformats li\. p. 15). "The Reformation," Bays Froude i. 133), "was a limb badlj set; it must he broken again, in order to he righted." "Utterly reject and anathema- tize the principle of the Reformation as a heresy, with all its forms, sects, and denominations," .-ays rainier i /.,//,/• to Goligktly, \>. 9).
" This inference i- undoubtedly collect, and a- I
not sacrificed in Protestant churches, the table mi which
the sacramental elements ale placed ought not to be
termed an altar, but a table. Altars are not congenial to the -pirit of Protestantism; and a- the thing w
■ is. the name also should be dropped.
PUSEYISM
817
PUSEYISM
The Traetarian movement terminated with New- man's secession to Rome, but its effect remains in sev- eral visible results: the revival and strengthening of the High-Church part}-, which still maintains, to a great extent, the principles advocated in the Tracts; the in- troduction of various alterations in the mode of perform- ing divine service, such as the use of the surplice in- stead of the gown, intoning the prayers and singing the responses, the elevation of the communion-table into an altar, the substitution of low, open benches for high pews; a remarkable impulse given to the building and restoration of churches, and the revival of Gothic archi- tecture in all parts of England ; the secession of many English clergy and laity, some of them men of consider- able ability and distinction, to the Church of Rome ; and the establishment of colleges and sisterhoods, and other religious and charitable institutions, under Epis- copal auspices.
Dr. Pusey himself, in his earlier years, inclined to that Protestant view of Christianity according to which all things and ceremonies acting on the senses must be re- moved from the Church (see his Rise and Decline of Rationalism in Germany). But he gradually turned away from that system in which the heart and soul are sustained by the intellectual appreciation of theological truths, and came to accept another which is dependent upon the outward actions of the body — one which abounds in observances, reaching the heart through the medium of the senses, and encouraging a habit of devo- tion by the use of bodily action. This change in Pusey's ideas is attributed to the influence of his friend, John Henry Newman, and in the year 1833 Pusey accepted the confession of faith and practice drawn up by New- man. The publication of writings called Tracts for the Times was in 1841 interdicted by the bishop of Oxford, but the ninety that had reached the public gave a clear insight into the new religious tendencies. Newman, Pusey, and their friends wished no fusion with the Ro- man Church, some of the tenets of which filled them with actual horror; but they tried to introduce into the English Church, the origin of which they did not ap- prove and the decay of which they acknowledged, such doctrines as the Romish Church has distinctively pre- served. Newman tried, in consequence, to conciliate the Thirty-nine Anglican Articles with the resolutions of the Council of Trent, in which, of course, he did not succeed, as he could satisfy neither of the parties, Cath- olics nor Anglicans. Newman was made aware that his position between the two churches was a false and untenable one, and he passed over to Romanism. His example was followed by several ecclesiastics and pro- fessors of the High Church, and by men belonging to the first families of the kingdom. Pusey, however, has persevered in his former course. He and his followers have remained to this day in the Anglican Church, the situation of which they do not despair of mending. But they discard the name by which they are generally des- ignated as a class. In 1870, Dr. Pusey himself wrote respecting this party-name as follows: "I never was a party leader, I never acted on any system. My name was used first to designate those of us who gave them- selves to revive the teaching of forgotten truth and piety, because I first had occasion to write on baptismal regeneration ; but it was by opponents, and not by con- federates. We should have thought it a note against us to have deserved any party name, or to have been any- thing but the followers of Jesus, the disciples of the Church, the sons and pupils of the great fathers whom he raised up in her. I never had any temptation to try to form a party, for it was against our principles. . . . Then, personally, 1 was the more exempt from this temptation, because God has given me neither the pe- culiar organizing abilities which tempt men to it, nor any office — as that of an archdeacon — which would en- title me directly to counsel thus. . . . My life, contrary to the character of party leaders, has been spent in a succession of insulated efforts; bearing, indeed, upon