;
 
 CAKDINAL MANNING
 
 Front a photograph by Klliott <-' Fry. 
 
 CARDINAL MANNING.
 
 CARDINAL MANNING 
 
 BY 
 
 ARTHUR WOLLASTON BUTTON, M.A. 
 
 WITH A BIBLIOGRAPHY 
 
 Ecce sacerdos magnus, qui in diebus suis placuit Deo et inventus est Justus. 
 
 18, BURY STREET, LONDON, W.C. 
 1892 
 
 [All rights reserved]
 
 EICHARD CLAY & SONS, LIMITED, 
 LONDON & BUNGAY.
 
 PREFACE. 
 
 WHEN invited to undertake a Memoir of Cardinal 
 Manning I was at first reluctant to do so, fearing lest 
 my point of view would at once alienate from me a 
 numerous body of readers whose sympathy and good 
 will I ought to secure. But on reflection I saw that 
 this ought to be no real obstacle, since I could speak 
 with some personal sympathy of his life as an Anglican, 
 of his anxious period of transition, and of his work 
 within the Catholic Church, surrounded as it was by 
 an atmosphere with difficulty apprehended by those 
 who have had no experience of it. Personally I 
 cannot claim to have known him very well, for I only 
 met him on two or three occasions after I was first 
 introduced to him in 1876 and before 1883 ; and after 
 that date I did not see him to speak to until 1890, 
 when I re-introduced myself to him, on the occasion of 
 my having undertaken to write this book, and found, 
 to my surprise, that he quite remembered me, and 
 was ready to talk freely and fully on personal matters. 
 Of course I do not claim that he approved or authorized 
 my writing his Life. As I was leaving he said with 
 a smile, "You cannot expect me to godfather your 
 book " ; having earlier in the conversation asked me
 
 CONTENTS. 
 
 CHAP. PAGE 
 
 I. EARLY YEARS ... ... ... ... ... 1 
 
 II. ARCHDEACON OF CHICHESTER ... ... ... 25 
 
 III. MIGRATION 51 
 
 IV. ROME AND BAYSWATER 82 
 
 V. ARCHBISHOP OF WESTMINSTER ... ... ... 104 
 
 VI. THE VATICAN COUNCIL. CARDINALATE. RELATIONS 
 
 WITH THE POPES 133 
 
 VII. TEMPERANCE. EDUCATION. IRELAND 160 
 
 VIII. THE CAUSE OF LABOUR AND REFORM ... ... 188 
 
 IX. WRITER AND PREACHER... ... ... ... 215 
 
 X. CONCLUSION ... ... ... ... ... 238 
 
 BIBLIOGRAPHY ... ... ... ... ... 261 
 
 INDEX 279
 
 CAEDINAL MANNING. 
 
 CHAPTER I. 
 
 EAELY YEARS. 
 
 IT was the singular fortune of Cardinal Manning, 
 that, after nearly twenty years of active and honoured 
 service within the Church of England, he should enjoy, 
 in the course of some forty years of no less active and 
 honoured service as a Catholic ecclesiastic, the intimate 
 friendship and the special confidence of two Roman 
 pontiffs so dissimilar in taste and in temper, and to some 
 extent even in policy, as Pius IX. and Leo XIII. It 
 has further been his lot to make a mark on the religious 
 history of his country, greater perhaps than that made 
 by Newman, though he had none of the latter's genius, 
 none of his critical power, none of his poetic sensitive- 
 ness, nor that singular magnetic personality which some- 
 times fascinated and sometimes repelled. Manning's 
 work was done by sheer industry, whether he had in 
 view the revival of a Catholic temper within the Church 
 of England, or the assertion and definition of the pre- 
 rogatives of the Pope, or the consolidation of Catholicism
 
 2 CAKDINAL MANNING. 
 
 on a democratic basis ; lie was not content, probably he 
 was not able, to throw out one pregnant word and then 
 to wait and watch while it bore fruit ; he laboured for 
 what he had in view day after day and year after year ; 
 and it is the history of this perseverance, rather than 
 any brilliant or epoch-making exploits, that the pages 
 which follow will have to record. And, though the 
 religion in which he was a leader, or, as it may be 
 better expressed, the faith and the polity which he 
 championed, were such as the majority of Englishmen 
 are disposed to reckon as un-English, it still remains 
 true that Manning was never other than a thorough 
 Englishman, English in his limitations as well as in his 
 abilities and in his temperament, and one who looked 
 to his country's welfare rather with the eye of a states- 
 man than with that of an ecclesiastic. Further, although 
 we commonly associate the idea of leadership in religion 
 with progress towards a higher and more spiritual ideal, 
 while Manning as an Anglican took part in a movement 
 that was essentially reactionary, and as a Catholic was 
 urgent for an extension of the reign of dogma, still he 
 possessed and exercised the qualifications of a leader ; 
 and the extraordinary change in the position of the 
 Roman Church in England during the last thirty years 
 may be ascribed, so far as it can be ascribed to the 
 exertions of any one man, to Manning's skilful guidance 
 and unremitting toil. Newman in the decade following 
 1841 bore the burden and the heat of the day ; his 
 intense earnestness, his genius, his satire, and most of 
 all his rare rhetorical power, serving to break down the 
 wall of prejudice that until then had separated almost all 
 that was of any account in English thought and culture 
 from the religion of Sir Thomas More, of Chateaubriand,
 
 EARLY YEARS. 3 
 
 and of Pascal ; but Newman confessed that he had not 
 the gifts that go to make a leader ; and it was rather 
 Manning's task to lead his followers through the breach, 
 and to assist in organizing the new ecclesiastical state; 
 while the work of vindicating for the Church an honour- 
 able place as an efficient social reformer was his even 
 more distinctly, both in its initiation and in its progress. 
 Henry Edward Manning, who was thus to prove an 
 English leader in religion, was born at Copped Hall, 
 Totteridge, Hertfordshire, July 15th, 1808. Although 
 the name of Manning is found in the registers of more 
 than one parish in that county, as it is also found in 
 Norfolk and in the south-eastern counties, there is no 
 reason to suppose that the future Cardinal's family had 
 been resident in Hertfordshire for any long period. The 
 house at Totteridge was bought by his grandfather, 
 William Manning, who was a West India merchant, and 
 had previously resided in Billiter Street in the city of 
 London. His wife was a Miss Ryan. The handsome 
 monument in Totteridge Church, which gives Nov. 
 23rd, 1791, as the date of his death, bears the arms of 
 the Mannings of Norfolk. His son William was also a 
 West India merchant, who took an active part in public 
 life. He sat in Parliament for some thirty years, 
 representing, in the Tory interest, Plympton Earle, 
 Lymington, Evesham, and Penryn respectively. He 
 was twice married, his first wife being a daughter of 
 Abel Smith, a Nottingham banker, who represented 
 several places in Parliament, and died in 1780, his eldest 
 son having been created the first Lord Carrington two 
 years previously. Mr. Manning's first wife died in the 
 same year as her father; and a few years later the 
 widower married a Miss Mary Hunter, whose family were
 
 4 CABDINAL MANNING. 
 
 said to have come from Italy, where they bore the name 
 Venatore. Cardinal Manning recollected being shown 
 by her brother a portrait representing one of her ancestors 
 in an Oriental dress. The family was also understood 
 to be in some way related to the Bosanquets, but, so far 
 as he knew, no records of its history existed anywhere. 
 William Manning was in the height of his prosperity 
 when his third and youngest son, Henry Edward, was 
 born in 1808. The previous year he had contested 
 Evesham, and had been returned at the head of the 
 poll. 1 His fortune now for some years steadily in- 
 creased ; he became a Director of the Bank of England, 
 and was Governor in the years 1812-13. About the 
 year 1815 he sold the property at Totteridge, and 
 purchased of Lord Frederick Campbell the beautiful 
 estate known as Coombe Bank, in the parish of 
 Sundridge, about three miles from Sevenoaks. Man- 
 ning's earliest recollections were thus associated with 
 the charms of English country life. The beauties of 
 Totteridge were noted by Bunsen, who at a later time 
 lived in the house in which the future Cardinal had 
 been born, and wrote there a part of his work on Egypt's 
 Place in Universal History. In one of his letters he 
 says, " Oh ! how thankful I am for this Totteridge ! 
 Could I but describe the groups of fine trees, the turf, 
 the terrace walks ! " Since that time the place has 
 become a boys' school. 2 But it was chiefly at Coombe 
 
 1 Some benefactions to the poor of Totteridge, and a picture 
 
 S resented by him to the church in 1809, and first placed over the 
 ommunion-table, but subsequently removed to the west end, 
 also mark this period. 
 
 3 On his 78th birthday, July 15, 1886, Cardinal Manning laid 
 the foundation stone of a girls' orphanage at Totteridge, \vithin a 
 few yards of the place of his birth.
 
 EARLY YEARS. 5 
 
 Bank that Manning's boyhood was passed; and there 
 he had the companionship of Charles and Christopher 
 Wordsworth, the one a year or two older, the other 
 about his own age, sons of Dr. Christopher Wordsworth, 
 a brother of the poet, who became rector of Sundridge, 
 and simultaneously of St. Mary's, Lambeth, in 1816. 1 
 With these boyish companions, who were later to 
 become bishops, of St. Andrew's and of Lincoln respect- 
 ively, the youthful Manning had what is popularly 
 called " a good time." Of the three he seems to have 
 been the most venturesome and mischievous; but a 
 story that he told with some humour of an exploit in 
 which they were all engaged a raid on the vinery at 
 Coombe Bank puts the three future prelates pretty 
 much on a level in this respect. 2 His boyhood was 
 distinguished from that of others who have subse- 
 quently become known as great ecclesiastics, in that he 
 was a thorough boy, fond of games and of sport ; riding, 
 shooting, boating and cricket being his special favour- 
 ites. As an old man he would still tell, with a gleam of 
 satisfaction in his eye, that he killed a hare with his 
 first shot. 
 
 After some preparatory training at a private school 
 he was sent, at the age of fourteen, to Harrow, whither 
 Charles Wordsworth, the second brother, had preceded 
 him, while John and Christopher, the elder and younger 
 brothers, were sent to Winchester. During two out of 
 the four years that he was at Harrow, Manning was in 
 the eleven, and played in three matches against Eton 
 
 1 Four years later he was elected Master of Trinity College, 
 Cambridge, a post which he held till 1841, when he was succeeded 
 by Whewell. 
 
 2 Strai\d Magazine, July 1891, p. 56.
 
 6 CARDINAL MANNING. 
 
 and Winchester, in all of which, however, Harrow was 
 beaten. The full score of one of these matches has 
 been published in the late Bishop of Lincoln's memoir, 
 the occasion being one that the latter always recalled 
 with pleasure. It was not often that the fervour of his 
 anti-Catholic prejudices allowed him the brief relaxation 
 of such humorous reminiscences ; but he would then 
 narrate, not without a chuckle of satisfaction, how at the 
 inter- school match, played at Lords in 1825, he had 
 " caught Manning out." x 
 
 As little has been recorded of Manning's school life 
 as of the rest of his early years ; whence it may fairly 
 be concluded that it did not differ much from that of 
 other boys. He was, however, remarkable, even in 
 these youthful days, for a certain precocious dignity of 
 address, which earned him the sobriquet of " the General," 
 and his contemporaries report that he was good-looking, 
 indolent and popular. 2 
 
 1 Manning might have retorted that in this same match he caught 
 out F. Meyrick, afterwards well known for his controversial 
 writings, and for his connection with the Anglo-Continental 
 Church Society. But Wordsworth would still have the advantage 
 in having caught Manning out before he had scored a run. Charles 
 Wordsworth was captain of the Harrow eleven at this time. 
 
 2 Bishop Oxenden, one of Manning's schoolfellows at Harrow, 
 says of him, " He did not then appear to he a boy of unusual 
 promise ; but he was steady and well -conducted . . . There was, 
 even in those early days, a little self-assertion in his character. 
 On one occasion he was invited to dinner at Mr. Cunningham's, 
 the vicar of the parish. On his return at night one of his friends 
 questioned him as to whom he had met, whether he had enjoyed 
 his evening, and especially as to what part he had taken in the 
 general conversation. To these inquiries he answered, that he 
 had spent the evening pleasantly enough, but that he had said 
 but little, and indeed had been almost silent, for there were two 
 or three superior persons present ; and he added, ' You know 
 that my motto is, Aut Ccesar aut nullus; I therefore held my 
 tongue and listened.' "
 
 EARLY YEARS. 7 
 
 In the spring of 1827 he matriculated at Balliol 
 College, Oxford ; and from this time his career does not 
 lack distinction. It was first in the University Debat- 
 ing Society, afterwards called the Union, that he made 
 a name. Sir Francis Doyle records that he possessed a 
 fine presence, and that his delivery was effective. His 
 great natural talents were reinforced by a manner that 
 seemed to imply age and experience, so that his 
 maturity increased the ascendancy which he would in 
 any case have asserted. Before sending him to Oxford, 
 his father had planned for him a commercial career ; but 
 this was noy set aside in favour of the service of the 
 State. It is with reference to Manning's impressive and 
 somewhat imposing manner that Sir F. Doyle tells a story 
 which is at any rate ben trovato, and one that illustrates 
 what his critical contemporaries have always recognized 
 as a weak spot in his character a readiness to assume 
 omniscience. There had been, it appears, some discus- 
 sion in Parliament on "the barilla duty." Stephen 
 Denison, a young Balliol man, and a devoted admirer 
 of Manning's, had been puzzling himself over this new 
 and strange expression. Accordingly, in all humility 
 he sought out his Pope, and asked for an explanation of 
 the unknown word. " Dear me," replied Manning, "not 
 know what barilla means ? I will explain it. You 
 see in commerce there are two methods of proceeding. 
 At one time you load your ship with a particular com- 
 modity, such as tea, wine, or tobacco ; at another time 
 you select a variety of articles suitable to the port of 
 destination. And in the language of trade we describe 
 this latter operation barilla." Stephen Denison, thus 
 carefully instructed, went his way ; but in a week or so 
 he found out that barilla meant burnt seaweed, or its
 
 8 CARDINAL MANNING. 
 
 equivalent ; and his faith in Manning's infallibility was 
 no longer the same. 
 
 Bishop Charles Wordsworth has told us that Manning 
 owed his readiness as a speaker and the felicity of his 
 diction to the constant use of his pen, both in analyzing 
 what he read and in other ways. This is, he adds, in 
 accordance with Lord Brougham's advice to Macaulay, 
 and in accordance with the teaching of a still higher 
 authority in oratory Cicero, who says, Nulla res tantum 
 ad dicendum projicit quam scriptio. Doubtless he was 
 careful to train a faculty which was likely to prove of 
 the first importance to him in the career for which at 
 that time he was destined; but it is equally certain 
 that Manning was one of the comparatively few English- 
 men who have been born orators. Even in these early 
 days he had a gift of persuasiveness that was due, not 
 to'originality of thought nor to critical power, but to a 
 readiness of expression, a way of putting things, that 
 made a crude and commonplace argument seem con- 
 vincing and conclusive. Several pens have recorded 
 the famous Union debate in November, 1829, on the 
 question whether Shelley were not a greater poet than 
 Byron. Three Cambridge undergraduates came over 
 especially for the occasion to vindicate the cause of 
 Shelley Arthur Hallam, Lord Houghton (then Richard 
 Monckton Milnes), and Sunderland, whose life was 
 shortly after wrecked by a mysterious brain disease. 
 The speeches of two of them at least were brilliant and 
 effective, and, after Milnes had spoken, there was silence 
 for a time. Then Manning rose, the recognized leader 
 of the Union debates, and spoke extremely well, with 
 great courtesy and dignity, and carried the "house" 
 with him. Yet his argument was only this, that we
 
 EAKLY YEARS. 9 
 
 had all read Byron and had not all read Shelley. If 
 Shelley were a great poet we should all have read him. 
 Hence it is clear he is not a great poet, and therefore 
 not so great a poet as Byron. A jovial supper, at which 
 Gladstone was present, followed this most conclusive 
 argument. 1 
 
 The next term Gladstone succeeded Manning as 
 president of the Union, the latter withdrawing almost 
 entirely from the society of the young men about him, 
 so as to read steadily for the schools. Circumstances 
 had occurred about this time to make his place in the 
 class-lists a matter of the greatest moment. His father 
 had sustained severe losses in business, and was no 
 longer in a position to leave his sons independent of 
 any necessity to work for their livelihood. This change 
 and disappointment had, as his private tutor records, an 
 ennobling effect upon Manning's character. He found 
 himself thrown upon his own resources, and he was 
 transformed into a thoughtful, industrious man, with 
 the result that he obtained the distinction of a first-class 
 in the final examination. 
 
 It may well be believed that this success was no 
 small consolation to his father, whose circumstances 
 compelled him to resign, in 1831, his position on the 
 
 1 Another speech of Manning's at the Union, interesting as the 
 earliest indication of his democratic temper, was a protest he made 
 against the discontinuance of two American newspapers. Begin- 
 ning by asking a simple question as to the fact, he went on to 
 denounce, in a speech of an hour's duration, delivered without note 
 and apparently without preparation, a step so retrograde. He 
 urged that we knew too little and not too much about the United 
 States, that it was in the order of Providence that we should be 
 bound closely with them ; for, if we could not be under the same 
 government, we had at any rate a common blood, a common faith, 
 and common institutions.
 
 10 CAKDINAL MANNING. 
 
 Directorate of the Bank of England. Coombe Bank 
 was sold, and he retired to a small house in Upper 
 Gower Street, where he died in 1835, his widow surviv- 
 ing him until 1847. There must be many people yet 
 living who remember them both; but the Cardinal 
 seldom referred to either, and he has put nothing on 
 record that could illustrate their influence on his 
 character and career. 
 
 In 1831 Manning was given a place in the Colonial 
 Office, his father's reduced circumstances not leaving 
 him free to share the fortunes of his college friend, 
 Gladstone, and to serve the State, as had originally 
 been proposed, in the House of Commons. It is inter- 
 esting, although unprofitable, to speculate on what the 
 future of these two men would have been, had Glad- 
 stone been permitted by his father to devote himself to 
 the service of the Church, and had Manning been free 
 to follow out his own and his father's ambition as a 
 statesman. There are and have been many who have 
 held that the former as Archbishop of Canterbury, and 
 the latter as Prime Minister, would have occupied posts 
 better suited to their special characters and abilities 
 than those to which they did actually attain. But it is 
 only with the latter that we are concerned. 
 
 A passage from a letter which Cardinal Manning 
 wrote to the Times in February, 1888, vindicating a pro- 
 position he had made for the relief of the unemployed 
 at that time, is important as showing that he had in 
 the period now under consideration taken serious steps 
 to prepare himself for a statesman's career 
 
 " [My critic] asks me who are my ' older and higher 
 teachers in political economy ' ; and I will gladly tell 
 him ; but he forces me to speak of personal matters of
 
 EARLY YEARS. 11 
 
 which I should not have written. In the years 1829- 
 32, when I had other thoughts of the world before me, 
 I read no little political economy, beginning with 
 Ricardo. I was intimate with some of the chief 
 members of the Political Economy Club, and I had 
 the honour of dining with them and of hearing the 
 discussions of such men as Archbishop Whately, Mr. 
 Grote, Mr. Tooke, and others." 
 
 It will appear in the sequel that much of the success 
 of Manning's career as an ecclesiastic may be traced to 
 this secular side of his training. The education of a 
 Catholic priest is ordinarily confined to scholastic 
 philosophy and theology; that of an Anglican clergy- 
 man was, until recently, almost exclusively literary. 
 Manning had the good fortune to have added to these 
 some knowledge of economic questions. He had been 
 interested in the wealth of nations and the problems of 
 poverty ; he knew something of the relations between 
 capital and labour; and the fact that this knowledge 
 proved to be of no little practical value to him makes 
 one wonder that it is not ordinarily regarded as an 
 indispensable part of the training for a clerical career. 
 Perhaps it may come to be so regarded, now that all 
 sects and churches agree that social reform is their most 
 important sphere of work. 
 
 The episode of life at the Colonial Office was of only 
 a few months' duration. Unfriendly critics have sug- 
 gested that Manning's decision in 1832 to take holy 
 orders was a consequence of his father's embarrassed 
 affairs, and that he had in more senses than one a 
 "living" in view. Doubtless his father's misfortunes 
 influenced his decision, but not in so crude or sordid a 
 way, as a comparison of dates will show. The loss of
 
 12 CARDINAL MANNING. 
 
 fortune had preceded by some months the date of 
 Manning's taking his degree. It necessitated his 
 taking a remunerated post in a Government office 
 instead of seeking fame in parliamentary debate; and 
 in that post he would have remained, and have secured 
 at any rate a comfortable maintenance, but for the 
 sobering effect on his character which this early dis- 
 appointment had produced. Already he had learnt to 
 discriminate between "the Church" and "the world," 
 and to hold the latter in something like contempt. 1 
 That undercurrent of sadness, which distinguished him 
 in later years, especially after he had experienced the 
 trials of doubt and of responsibility, was already notice- 
 able ; and to this must in part at least be traced that 
 sense of a " vocation " to the Christian ministry which 
 brought him back to the quiet gardens of Oxford in the 
 very year of the great Reform Act, when, whether in 
 
 1 In a letter to the Times, Jan. 20, 1892, Lord Forester has 
 pointed out that the chief agent in Manning's conversion at this 
 time was Miss Bevan, afterwards Mrs. Thomas Mortimer, a sister 
 of his schoolfellow Robert Bevan, the well-known banker, at 
 whose house at Trent Park Manning used often to spend a portion 
 of his holidays : " After his father's losses, which changed his 
 whole career, when he next came to Trent she perceived how 
 depressed he was ; in their walks together she endeavoured to 
 cheer him, telling him there were higher aims still that he had 
 not thought of. 'What are they?' he asked. She replied, 'The 
 kingdom of heaven ; heavenly ambitions are not closed against 
 you.' He listened, and said in reply, he did not know but that 
 she was right. She suggested reading the Bible together, saying 
 she was sure her brother Robert would join them. This they did 
 during the whole of that vacation, every morning after breakfast. 
 It was her conviction that this was the beginning of Henry 
 Manning's religious life. He always used to speak of her as his 
 spiritual mother." This pious evangelical lady was in later years 
 well known as the author of Peep of Day, Line upon Line, and 
 other children's books, of which hundreds of thousands of copies 
 have been sold.
 
 EARLY YEARS. 13 
 
 hope or in fear, a born politician would surely have 
 preferred to remain in the stormy atmosphere of 
 London. It is not necessary to attribute to this 
 decision anything of the romance of il gran rifiuto ; 
 perhaps the prospect of material prosperity was on the 
 whole more hopeful in the Church than in the world ; 
 but it is only fair to insist on the fact that, from the 
 moment of his decision, religion and piety were every- 
 thing to Manning. Whether it were Anglican or 
 Roman, he was for sixty years devoted heart and soul 
 to the service of "the Church," regarding it as the 
 divine organization of society on earth, and so as deserv- 
 ing above all things strenuous support and veneration. 
 
 Elected a Fellow of Merton College, Oxford, in 1832, 
 he was ordained the same year, on a title given him by 
 the Rev. Preb. Stevens, 1 who held two livings in Oxford- 
 shire and one in Norfolk, and the year following he 
 was presented to the rectory of Lavington with GrarTham, 
 in Sussex. On Nov. 7th, 1833, he married Caroline, 
 third daughter and co-heiress of the Rev. J. Sargent, 
 of Lavington, the ceremony being performed by the 
 bride's brother-in-law, the Rev. Samuel Wilberforce, 
 afterwards Bishop of Oxford and of Winchester. 2 
 Manning's married life was of brief duration. His 
 "young and beautiful wife," as one who knew her 
 has described her, was of a consumptive family, and 
 it was hardly to be expected that her life would be 
 
 1 Some letters that passed between Mr. Stevens and Mr. William 
 Manning in reference to his son's ordination are still in existence. 
 Mr. Stevens' only surviving grandchildren have become Catholics 
 " indirectly through the Cardinal's influence." 
 
 2 It was also Samuel Wilberforce who presented him to the 
 living, and who performed the ceremony at Mrs. Manning's 
 funeral.
 
 14 CARDINAL MANNING. 
 
 a long one. She died childless within four years of 
 her marriage, July 24th, 1837. 
 
 A new and lasting sadness was thus added to 
 Manning's life. A second marriage, if such were ever 
 contemplated, was ruled out by his acceptance of 
 ecclesiastical principles, which (however lightly they 
 may be thought of now) are certainly based on the 
 plain language of more than one passage of Scripture, 
 as interpreted by an unvarying tradition preserved 
 throughout orthodox Christendom. Possibly too a few 
 years later a dim presentiment that ultimately he 
 might be seeking admission to a celibate priesthood, 
 may have had some corroborative influence in leading 
 the young widower to decide on a single life. 
 
 Meanwhile he had already begun to make an impres- 
 sion as a clergyman with a future before him. Living 
 in the seclusion of a country parish, where he devoted 
 himself systematically to pastoral work, especially 
 among the agricultural labourers, whose deplorable 
 economic condition pained and perplexed him, he took 
 no part actively in the movement that was simultane- 
 ously in progress at Oxford; and probably, had he 
 remained in residence as a Fellow of Merton, instead 
 of taking a country living and marrying, he would not 
 have found it easy to co-operate with the Tractarian 
 leaders. He had come up to Oxford in the year that 
 Keble's Christian Year was published, and, so far as his 
 churchmanship was taken into account in his under- 
 graduate days, he would have been reckoned a High 
 Churchman of the old school, with an infusion of the 
 philanthropic temper acquired by intercourse with the 
 Evangelicals. To this position he substantially adhered ; 
 and in later life he would affirm that he had never been
 
 EARLY YEARS. 15 
 
 a Tractarian or a Ritualist. At the same time he 
 certainly read the Tracts, as they appeared, in the 
 seclusion of his village rectory, and was not uninfluenced 
 by them, as will appear shortly, when reference is made 
 to his earliest publications. But on the whole he may 
 be said to have worked out for himself the position 
 which he held, as indeed did many others in the days 
 when Tractarianism was " in the air." Students of this 
 and of similar movements must have observed that 
 those who are described as the leaders often do no 
 more than express, more plainly and uncompromisingly 
 than the rest, thoughts that had already risen, it would 
 seem independently, in the minds of the many who are 
 reckoned the disciples. And, although Manning in 
 later years, with the somewhat exaggerated courtesy of 
 a dedication, described Newman as " the master-builder," 
 " to whom I owe a debt of gratitude for intellectual help 
 and light greater than to any [other] one man of our 
 time," he would never allow that he was actually one 
 of his followers. The two men were of such widely 
 different temperament that, although in their later 
 life they spoke vaguely of " a friendship of some sixty 
 years' duration," neither at Oxford nor within the 
 Catholic Church were they at all intimate, while 
 throughout their aims were substantially the same. 
 
 The principle which from first to last laid the strongest 
 hold over Manning's mind was, that unity is the prime 
 necessity of ecclesiastical organization. There is much 
 in his earlier sermons that may be described as " unction," 
 much that is by no means mere pulpit rhetoric, 
 but well-reasoned discourse, expressed in terms that 
 deserve as well as any to be described as genuinely 
 eloquent; but on the whole it is to questions of eccle-
 
 16 CARDINAL MANNING. 
 
 siastical polity that he is mostly drawn. His first 
 published sermon 1 is a good illustration of this; and, 
 though its sentiments may be the commonplaces now 
 of nearly every Anglican pulpit, they can hardly have 
 seemed less than a new revelation to many who heard 
 the sermon nearly sixty years ago : 
 
 "For the first fifteen hundred years of Christian 
 antiquity Christ's earthly Church was one, till apostolical 
 unity of faith and practice withered away in the hollow 
 sameness of Romish ceremonial. And now, for these 
 three hundred years, men have seemed to sicken at the 
 very name of unity, and to contemplate the self-pro- 
 duction of sects and divisions within the bosom of the 
 Church with a spurious charity, a cold indifference, and 
 even a misguided satisfaction." 
 
 Though almost every statement in these sentences 
 is more or less open to question and especially that 
 which asserts that the unity of the Church was pre- 
 served until the Reformation the main point is per- 
 suasively conveyed, and the method is characteristic. 
 A little later he says : 
 
 " Our commission to witness for Christ hangs on this 
 question, Are the Bishops of our Church the successors, 
 in lineal descent, of the Lord's Apostles ? " And in 
 support of an affirmative reply he dwells on the alleged 
 independence of the ancient British Churches and 
 Bishops, " of whose sees five or six remain to this day." 
 The question of the continuity of the succession at the 
 Reformation is passed over with a bare reference to 
 "the futile objection of the Papists" to the "Nag's 
 
 1 " The English Church, its Succession and Witness for Christ." 
 Preached at Chichester Cathedral, July 7, 1835, at the Visitation 
 of the Archdeacon. Published by request.
 
 EARLY YEARS. 17 
 
 Head consecration " ; and the sermon, which is full of 
 stately and eloquent passages, is backed up by notes 
 and quotations from the Fathers and the Anglican 
 divines of the seventeenth century. 
 
 A subject of more general interest is dealt with in a 
 sermon on " National Education," preached in Chichester 
 Cathedral, May 31st, 1838, at a time when the country 
 was dimly beginning to realize, what it partially carried 
 into effect more than thirty years later, that the efficient 
 education of the people is a national concern. 
 
 Admitting that there was a growing feeling in favour 
 of secular education maintained by the State, religious 
 education being left to be carried out independently by 
 the clergy of all denominations at other times and 
 places, recognizing somewhat' superciliously that " a 
 large number of persons who agree in little else, agree 
 that civil rulers are bound to provide education for a 
 people," he goes on to assert in opposition, and in most 
 uncompromising fashion, the right of the Church to 
 educate : 
 
 " There is but one law for all men, whatsoever may 
 be their after-part in the great spectacle of life, in the 
 pomp of courts and parliaments, in crowded cities or in 
 lonely hamlets, high-born or low, lettered or unlettered, 
 ruling or obeying, urging on the advances of science or 
 plying some unheeded craft, for all men, of all ranks, 
 characters and destinies, there is one and only one great 
 idea running through all, the first aim and groundwork of 
 education, the vital element and perfecter of the whole 
 work, and that is the right determination of the will, 
 confirmed by the formation of Christian habits, for God's 
 service here and for salvation hereafter." On the 
 question, then first mooted, whether the Bible should 
 
 c
 
 18 CARDINAL MANNING. 
 
 be excluded from public elementary schools, or parts of 
 it read " without note or comment," he is of course 
 equally plain : " Very much more than the bare unmu- 
 tilated letter of Scripture must be admitted into the 
 system of education. There must be the full and correct 
 sense, the right and unreserved interpretation." These 
 latter phrases refer, of course, not to the correct inter- 
 pretation as ascertained by competent scholars and 
 historians, but to the mystical sense imposed by 
 scholastic theologians. 
 
 In the latter part of the discourse he takes a states- 
 manlike, but not less characteristic view of the neces- 
 sities of the situation. He recognizes the importance of 
 the recent growth of the middle-class, " a new popula- 
 tion of millions for whom we have no education." A 
 new body of teachers of a superior class must be provided 
 for them ; Cathedral institutions should be made the 
 rallying- points for a new effort ; and ultimately the 
 Church will be able to cope with the education of the 
 whole nation, " with the Universities for the key-stone 
 of the arch and the parochial schools for the basis." 
 At this time Manning took a leading part in the 
 formation of Diocesan Boards of Education to co- 
 operate with the National Society. 
 
 In this same year he addressed to his Bishop, William 
 Otter, who had formerly been Principal of King's Col- 
 lege, London, a letter criticizing the principle underlying 
 the recent appointment of an Ecclesiastical Commission. 
 It is full of assertions of the independence of spiritual 
 jurisdiction, the writer's position being that "our Bishop 
 is to us the source of authority and the centre of unity." 
 This authority the Commission appeared in some degree 
 to impugn ; it set at naught the legislative commission
 
 EARLY YEARS. 19 
 
 of the spiritual power, and so it was " a virtual extinc- 
 tion of the polity of the Church." One of the historical 
 references by which he vindicates a kind of supremacy 
 for the throne of Canterbury is certainly imposing in its 
 show of erudition : " The violent dismemberment of 
 the province of Canterbury, and the erection of Litchfield 
 into an archbishopric, was effected by the Royal and 
 Papal powers by means of a synod at Calcyth. And the 
 whole proceeding was reversed by a Provincial Council 
 convened by Archbishop Aedelheard at Cloveshoo." 
 The writer of these words had clearly yet much to learn 
 as to the relations held by Pope and King towards the 
 Church in England. He saw, however, clearly enough 
 the position into which the Anglican Church was, as he 
 thought, drifting ; though a more accurate historical esti- 
 mate would have convinced him that it was the position 
 it had for nearly three hundred years occupied : 
 
 " We have once well seen the corruption of the 
 Church in discipline and faith from the supremacy of 
 the Roman Patriarch. We have now another supremacy 
 to beware of. The two swords have passed from the 
 Pope to the King, from the King to the people. The 
 next Patriarch of the English Church will be Parliament, 
 and on its vote will hang our orders, mission, discipline 
 and faith ; and the Pontificate of Parliament is but the 
 modern voluntary principle in disguise." This last 
 phrase accords precisely with the view of those latter-day 
 Liberals who would prefer to disestablishment in England 
 a measure that would render effective the nationaliza- 
 tion of the Church which was in principle brought 
 about in the sixteenth century. But Manning of course 
 only recognized this as a danger to be wrestled with at 
 the risk of the loss of all the temporal advantages of
 
 20 CARDINAL MANNING. 
 
 establishment : " Better far to undergo another exile 
 from our hearths and altars, to wear out in patient 
 waiting the long delays of another twelve years' oppres- 
 sion, than to yield for peace or policy one tittle of 
 Apostolical order." 
 
 Another publication, important as illustrating Man- 
 ning's position at this time, is his sermon on " The Rule 
 of Faith," preached at Bishop Otter's Primary Visitation 
 on June 13th, 1838. In it he states clearly the uncom- 
 promising attitude that dogmatic theology must hold in 
 the face of intellectual speculation and scientific progress, 
 a matter in which he was himself from first to last 
 consistent : 
 
 " These are times to try our constancy. Men are 
 possessed by an insatiate lust of ever-progressing dis- 
 covery. The rapid growth of science has silently 
 insinuated into all its branches of knowledge a disposi- 
 tion, healthful or spurious, to expand. It is assumed 
 that all knowledge is or ought to be ever on the move. 
 The rude mechanical and physical sciences of earlier 
 days have grown up and consolidated themselves into 
 full and harmonious systems, gathering fresh vigour 
 with their growth, accumulating fact on fact, piling 
 induction on induction, building theory on theory, until 
 we are amazed at the gigantic height to which in the 
 last two centuries they have sprung. And, with the 
 advance of science, the intellectual habits of men have 
 also got a new character and a new momentum ; they 
 have acquired a keen hunger for discovery, and a 
 loathing of fixed and measured knowledge. Progression 
 and new results are indeed the very life of science ; 
 but the rule of faith is retrospective altogether .... 
 God has set up the landmarks of revelation, and no
 
 EARLY YEARS. 21 
 
 man may remove them." In a footnote this very rigid 
 doctrine is, as far as may be, reconciled with what St. 
 Vincent of Lerins says about profectus religionis, the 
 saving clause which tempers his unprogressive teaching 
 about the quod semper, quod unique, quod ab omnibiis, 
 and which served Newman as a fruitful theme for his 
 theory of religious development. In another note 
 Manning controverts some strictures of Wiseman's on 
 the sixth Anglican Article, to the effect that it made 
 the doctrine of the Church liable to variations. " This 
 is," he says, "the well-known argument of Bossuet, to 
 which it deeply concerns Protestant communities to 
 find a sufficient reply." But the Church of England, 
 he maintains, has no interest in the matter. She 
 acknowledges only the supreme authority of " a Council 
 truly general, freely assembled." Speaking of the 
 Articles generally he anticipates to some extent the 
 view maintained in Tract XC., which was published 
 three years later, though his phrase is wordy and 
 ambiguous : " The Articles are not new theological 
 determinations .... but depositions of evidence ex- 
 hibiting interpretations that have obtained from the 
 beginning." 
 
 To this sermon on the " Rule of Faith " was added 
 an elaborate Appendix of nearly 150 pages, in which 
 the via media of Anglicanism is stoutly and learnedly 
 defended, with many quotations from the Fathers 
 and the seventeenth-century English divines. Both the 
 Roman and the Protestant theories, Manning main- 
 tains, oppose universal tradition, and introduce new 
 doctrines. To illustrate the dangers of the former 
 position he quotes (through Newman's Lectures on the 
 Prophetical Office of the Church, published the previous
 
 22 CARDINAL MANNING. 
 
 year) the words of Cornelius Mussus, Bishop of Bitonto, 
 who acted a conspicuous part at the Council of Trent : 
 " I for my part, to speak candidly, would rather credit 
 one Pope in matters touching the faith, than a thousand 
 Augustines, Jeromes or Gregories." 1 Manning con- 
 cludes by showing that the principle of submission to 
 " antiquity " has great moral advantages, and is " a safe- 
 guard against a controversial temper." 
 
 Writing to Sir Charles Anderson from Brighstone 
 Rectory, December 7, 1838, Samuel Wilberforce said, 
 '' Henry Manning is gone to Rome for the winter. The 
 Bishop of London [Blomfield] wickedly says he thought 
 he had been there ever since publishing his last 
 volume of sermons." It thus appears that so early as 
 this, more than twelve years before he actually seceded 
 from the Church of England, the Romeward tendency 
 of Manning's theology had been detected by at least 
 one discerning eye. Samuel Wilberforce, who was 
 however never much of a theologian, was also of opinion 
 that some of his brother-in-law's statements in the 
 " Rule of Faith," as to the need of tradition to interpret 
 Scripture, tended "to lead men to undervalue God's 
 Word, and to regard the Romish view of tradition with- 
 out suspicion and dread .... I could not therefore," 
 he adds, "have written as he has done; but when I 
 have talked with him, I have found it difficult to fix 
 him to any meaning beyond what all Churchmen 
 hold." 2 This likeness to Mr. Pliable has been more 
 
 : In the third edition of these Lectures, published in 1877, 
 Newman pointed out that this declaration of Mussus is no more 
 than a deduction from the doctrine of papal infallibility. Via 
 Media, vol. i., p. 82. 
 
 2 Life of Samuel Wilberforce, by Canon A. R. Ashwell and 
 R. G. Wilberforce ; 2nd ed., 1883, vol. i., p. 213.
 
 EAKLY YEARS. 23 
 
 often recognized in Manning's critic than in Manning 
 himself; but, however that may be, it may be taken 
 as certain that the logical outcome of his ecclesiasticism 
 was not apparent to the preacher of the "Rule of 
 Faith," either in 1838 or for many years later. No 
 one can read Manning's Anglican writings and doubt 
 the substantial soundness of his confidence in the 
 Anglican position, until it was so rudely shaken in 
 1850, by events which will be chronicled in due course. 
 A letter which Manning addressed to Bishop Otter in 
 1840 deserves a passing mention. Some alienation of 
 Cathedral revenues was to be effected by a bill intro- 
 duced to carry out the fourth Report of the Ecclesi- 
 astical Commissioners, which dealt chiefly with the 
 suppression of prebendal stalls. Some of his clergy 
 had petitioned the Bishop to retain the dignities even 
 when the revenues were gone. In support of this view 
 Manning wrote " On the Preservation of Unendowed 
 Canonries," urging the importance of securing " a chosen 
 body of presbyters round about the Bishop's throne. 
 To the idea of a Prebendary," he added, " a prebend is 
 of course essential; but the name of Canon may be 
 henceforward adopted to express the office of the un- 
 endowed, non-residentiary members, who are nevertheless 
 under the rule of the Cathedral Church." Many years 
 later, when this suggestion was carried into effect by 
 his old playmate, Christopher Wordsworth, Bishop of 
 Lincoln, no one, probably, except it were the Bishop, 
 remembered whence it first came. Perhaps the result 
 has been hardly more than to detract somewhat from 
 the ideas of dignity and affluence which used, in the 
 Church of England, to be associated with the title of 
 Canon,
 
 24 CARDINAL MANNING. 
 
 Bishop Otter died in this year, 1840, and was suc- 
 ceeded by Philip Nicholas Shuttleworth, Warden of New 
 College, Oxford, who only held the see two years. Arch- 
 deacon Webber resigned his office soon after the acces- 
 sion of the new Bishop ; and in January, 1841, to the post 
 thus vacated, Shuttleworth appointed Manning, an event 
 which the Christian Remembrancer hailed as " a blessing 
 to the whole Church."
 
 CHAPTER II. 
 
 ARCHDEACON OF CHICHESTEB. 
 
 THE office of an Archdeacon, to which Manning was 
 thus appointed before he had attained his thirty-third 
 year, is commonly more suggestive of dignity than of 
 work. An Archdeacon's duties have heen accounted so 
 light as to be incapable of further definition beyond 
 being " archidiaconal functions." But the Rector of 
 Lavington took a more serious view of his new position ; 
 and, having defined it as " an office to which belongs 
 chiefly the care and cognizance of the exterior system 
 and administration of the Church," he went on to make 
 it a practical reality. Not content with the somewhat 
 misnamed " Visitations," at which the order is inverted 
 and the clergy and their churchwardens present them- 
 selves before their Archdeacon and are duly " charged " 
 by him, he superadded to this more formal and general 
 exercise of his jurisdiction, particular official visits to 
 each parish within his district ; and in 1842 he was able 
 to report that he had already in this way gone over one 
 half of it, and hoped to have completed the task by 
 July, 1843. 
 
 The new Archdeacon took a leading part in the
 
 26 CAKDINAL MANNING. 
 
 formation of the " Colonial Bishoprics Fund " in April, 
 1841, at the Jubilee Meeting of which, in 1891, Mr. 
 Gladstone made a notable speech, in the course of 
 which he said : 
 
 " I am possibly the only one of all those here present 
 who was also present at the important meeting held in 
 the month of April, 1841. I am certainly the only 
 man I will not say the only man living, but the only 
 person living and also available for this purpose who 
 took part in the proceedings of that memorable occa- 
 sion. . . . But there was a remarkable speech made on 
 that day, which sent a thrill of exaltation through the 
 whole assembly in Willis's Rooms, delivered by a man 
 of eminence, of known devotion to his work in his own 
 ssnse, whose whole mind and whose whole heart were 
 then given to the service of the Church of England. 
 He was then known as Archdeacon Manning. Arch- 
 deacon Manning, in a most striking and a most powerful 
 speech, delineated the condition of the English Church 
 of the Anglo-Saxon race of our colonial empire. He 
 pointed out upon how vast, how gigantic a scale we 
 were then occupying the waste places of the earth, and 
 multiplying millions of human beings who trod the face 
 of it ; and then he pointed to the scanty evidence which 
 up to that time had been given of any care which had 
 been taken by the Church of England for the propaga- 
 tion of the Gospel in those vast countries. He con- 
 trasted the meagreness and feebleness of our spiritual 
 efforts with the wonderful, undying, untiring energies 
 of the commercial powers, and the spirit of emigration, 
 which were even then achieving such vast results in the 
 world. He contrasted, I say, the one spectacle with the 
 other. He said the Church of England has now to
 
 ARCHDEACON OF CHICHESTEE. 27 
 
 make a choice between the temporal and the spiritual. 
 She has to determine whether she will be the beast of 
 burden, or whether she will be the evangelist of the 
 world. That was a noble appeal, a noble challenge. 
 The force of it was felt. It was taken up and duly 
 answered." 
 
 In another part of his speech the Archdeacon had 
 given a lamentable account of the condition in which, 
 upon his recent tour through the Continent, he had found 
 members of the Church of England placed with regard 
 to their religious wants. It was of course the period 
 when the Anglican Church was only just beginning to 
 arouse herself from her lethargy; and prominent 
 among the awakeners was Manning. About this time 
 Bishop Phillpotts, the famous "Henry of Exeter," is 
 reported to have said, " There are three men to whom 
 the country has mainly to look in the corning years 
 Manning in the Church, Gladstone in the State, and 
 Hope [afterwards Mr. Hope-Scott, Q.C.] in the Law " ; 
 and Manning's colleague, Archdeacon Hare, an Evan- 
 gelical of liberal views, also confessed, "Manning is 
 a truly wise and holy man zealous, devoted, self- 
 sacrificing and gentle." 
 
 In illustration of this latter testimony a passage 
 may be quoted from a sermon on the " Moral Design 
 of the Apostolic Ministry," preached in Chichester 
 Cathedral on Trinity Sunday, 1841, at Bishop 
 Shuttleworth's first ordination. After insisting on 
 the importance of holiness in the clergy, and on the 
 possibility of its attainment by all, unlike "the endow- 
 ments of intellectual power, the acquisitions of learning 
 and critical knowledge in the spiritual sciences," he 
 proceeded, " The lowliest and unlikeliest of Christ's
 
 28 CARDINAL MANNING. 
 
 servants gain by holiness an incredible dominion over 
 the most stubborn and inveterate minds. ... It is 
 precisely those characters which the world counts 
 weakest that gain the most absolute mastery. It is 
 by gentleness and a yielding temper, by conceding all 
 indifferent points, by endurance of undeserved con- 
 tempt, by refusing to be offended, by asking reconcilia- 
 tion when others would exact apology, that the sternest 
 spirits of the world are absolutely broken into a willing 
 and glad obedience to the lowliest servants of Christ." 
 
 A month later Manning gave his first formal Charge 
 to the clergy and churchwardens of his archdeaconry. 
 After defining, as noted above, what he took to be the 
 nature of his office, he referred briefly to the condition 
 of Christianity on the Continent : " It is not more 
 certain that the Reformation was a gracious and search- 
 ing work, wrought by the purifying hand of God, than 
 that the history of Western Europe after the Reform- 
 ation exhibits an appalling process of declension. . . . 
 If the rationalistic infidelity of Germany may be traced 
 to the Lutheran bodies, the sensual infidelity of France 
 may be traced to the communion of the Gallican 
 Church." Turning then to the Church of England he 
 said : " No Church in the last three hundred years has 
 borne what she has met and overcome. She has been 
 slain by the secular arm, nerved and guided by foreign 
 enmity, and crushed by a lawless rebellion, kindled in 
 domestic schisms ; she has been pampered by the wily 
 protection of civil rulers, till her own internal energies 
 were well-nigh deadened, and lured by the ease and 
 the gain of a luxurious commercial people. Of all 
 the chilling and isolating spells of the world, none are 
 more deadly to the Christian life than politics and
 
 ARCHDEACON OF CHICHESTER. 29 
 
 trading; they are the foster-fathers of self-will and 
 self-interest; and these lie at the root of our modern 
 English character." 
 
 At this time Convocation was only formally assembled, 
 and did not deliberate or pronounce judgment. In this 
 his first Charge Manning admitted that this loss of the 
 power of canonical legislation was a grave one, and he 
 even regretted that the Church of England was thus 
 disabled from the former " correction of moral offences 
 by penalties and penance. . . . She preserves in all 
 its integrity the apostolical deposit of the faith and 
 polity, .... but by the suspension of her living ad- 
 ministrative power of legislation and correction it is 
 not to be denied that she is at a disadvantage in the 
 task she has to fulfil as the teacher and guide of the 
 people." The Convocations of Canterbury and York 
 were revived in 1852 and 1856 respectively; but hardly 
 with such important consequences as the grave language 
 here used about their suppression would seem to have 
 anticipated. 
 
 In December, 1841, Manning preached a sermon at 
 St. Peter's, Brighton, before the Bishop and clergy of 
 the diocese, which was afterwards published under the 
 title of " The Mind of Christ, the Perfection and Bond 
 of the Church." In it he refers to one aspect of the 
 unity of the Church, foreshadowing some of the con- 
 tents of his treatise bearing that title, which was 
 published the following year. Perhaps he somewhat 
 exaggerates the unity which obtained among the earlier 
 Christians : 
 
 " As all national diversities were lost in the one 
 Catholic Church, so were all oppositions of personal 
 character merged in the one pattern of life. . . . How
 
 30 CAKDINAL MANNING. 
 
 different soever men were before their conversion, by 
 the traditions of nations and home, by cast of mind or 
 habits of life, as Justin and Ambrose, Vincentius and 
 Augustin, soldiers, statesmen, pleaders, rhetoricians, 
 philosophers, all were assimilated by one dominant 
 spiritual energy, likening them to one universal type. 
 . . . This may be taken as the key of the unity of the 
 Church in its first stages of probation." Subsequent 
 divisions of the Church and within the Church are the 
 result of " the antagonist powers of the individual will 
 having prevailed against the mind that was in Christ. 
 .... From this source in all Christendom arise the 
 manifold streams of schism, each cutting for itself a 
 deeper channel of separation ; particular traditions of 
 isolated churches and of individual teachers; false 
 schemes of doctrine thrown out by individual minds ; 
 heresies with the names of men upon them; schisms 
 for a vestment or a ritual order ; false notions of the 
 Christian character and of its perfect idea ; lower types 
 of sanctity, and a lower tone of devotion, even within 
 the body of the Church; caprice, affectation, love of 
 deviating from common rules, the singularity of preju- 
 diced or fanciful or self-contemplative minds ; in a word 
 the dominion of the subjective character of men over 
 their views of the objective truth and a mind of Christ." 
 In this year Manning was appointed Select Preacher 
 by the University of Oxford, and a volume of sermons 
 delivered in St. Mary's was published in 1844. He 
 did not reprint in this volume the anti-papal sermon 
 which so offended Newman. The story of it cannot be 
 better told than it has been told by Mr. Kegan Paul : 
 " While the commemoration of the Gunpowder Plot 
 was still a scandal to the English Liturgy, Archdeacon
 
 ARCHDEACON OF CHICHESTER. 31 
 
 Manning preached before the University of Oxford a 
 violent tirade against Popery with a vehemence unusual 
 in an English and still more in a University pulpit. 
 He declared it to be impossible that the Pope should 
 ever again have jurisdiction in the realm of England ; 
 and his indignant declaration profoundly distressed 
 many of those who, though not aware that they might 
 themselves be drawn into closer relations with the 
 Roman Church, yet desired to 'speak gently of our 
 sister's fall.' Newman was then in retirement at 
 Littlemore, preparing for the end which was shortly 
 coming his own reception into Catholicism. Arch- 
 deacon Manning walked out to Littlemore to call upon 
 him; but the report of the disastrous sermon had 
 already preceded the preacher. The door was opened 
 by one of those young men, then members of the quasi- 
 monastic community, who had to convey to the Arch- 
 deacon the unpleasant communication that Newman 
 declined to see him. So anxious was the young man 
 to cover the slight, and to minimize its effect, that he 
 walked away from the door with the Archdeacon, bare- 
 headed as he was, and had covered half the way to 
 Oxford before he turned back, unaware, as was his 
 companion, of his unprotected state under a November 
 sky. So strangely do we change in these changing 
 times, that it is hard to realize that the perplexed 
 novice was James Anthony Froude." 1 
 
 It is hardly necessary to make any extracts from the 
 University discourses, or from the four volumes of 
 Sermons published between 1842 and 1850, as they are 
 well known and readily accessible, which is not the case 
 
 1 The Century, vol. xxvi. (1883), p. 129.
 
 32 CARDINAL MANNING. 
 
 with those occasional publications from which quotations 
 have been made. It is however worth noting that, unlike 
 Newman, Manning made no attempt to give a special 
 character to his University sermons. Instead of dealing 
 with fundamental principles of faith, or attacking the 
 rationalism that was beginning to make its voice heard 
 in such men as Sterling and Arnold, 1 Manning adhered 
 steadily to that method of preaching in which he was 
 doubtless at his best, practical, didactic, and to use a 
 word which should not be allowed to become obsolete 
 affective. It is this last characteristic that gives to his 
 writings the value that they have. 
 
 A special interest attaches to the Charge delivered in 
 July, 1842, as it is a landmark in the progress of the 
 Church "restoration" movement, then only just be- 
 ginning, which has since literally transformed the face of 
 the country. As it has sometimes been said that Manning 
 knew nothing of the fascination of this great artistic 
 revival for such, with whatever defects, it undoubtedly 
 was and that, had he been associated with it and with 
 the revival of ritual and mysticism which accompanied 
 it, he would never have left the Church of England, 
 it is well to show from his own words that he was an 
 active and successful pioneer in the movement, and did 
 himself not a little to infuse into it that enthusiasm 
 which is even yet hardly spent. Addressing the clergy 
 and churchwardens of his archdeaconry he said : 
 
 1 In June, 1839, S. Wilberforce wrote to R. Chenevix Trench, 
 " I thought there was a certain brusquerie about Sterling's man- 
 ner, which took off from the pleasure of a first meeting. But 
 many things spoke of substantial kindness. I hope he has mis- 
 conveyed himself to H. E. Manning ; for Manning identifies him 
 in some very painful points with the rationalism of Germany." 
 Life, vol. i., p. 153.
 
 ARCHDEACON OF CHICHESTER. 33 
 
 " A love to the very stones of his parish church is 
 rooted deeply in the heart of every genuine English- 
 man. . . . The churchwardens of Sussex cling with no 
 little attachment to our old plain and weather-stained 
 churches. Their very antiquity is a token of sacred- 
 ness, and in the thick rubble walls, the unsculptured 
 windows, and the heavy timber-work, especially in the 
 churches of the Weald, there is something that claims 
 of us a reverential and filial treatment. ... I can turn 
 my thoughts to no part of this archdeaconry without 
 seeing churches either restored or rebuilt. I believe the 
 time will come when it will be thought incredible that 
 the furniture of the church, such as bells and chalices 
 and the lining of fonts, should ever have been sold ; 
 that lead roofs should have been stripped, transepts 
 and aisles pulled down, and bartered away to meet the 
 cost of penurious repairs; that mullioned windows 
 should have been filled in with wood, or stopped up 
 with bricks to save mending the quarries with glass ; 
 that monuments, galleries and pews, put up to gratify 
 private feelings (the chief causes of the mutilation of 
 churches), should ever have been permitted in the free- 
 hold of God. Not only are the aisles and passages of 
 the church choked by pews, but I have seen screens of 
 beautiful carved work cut to pieces, wrought capitals 
 and bases of columns hacked and broken, shafts of the 
 finest stone, the piers of arches and the very arches 
 themselves altogether cut away to make room for the 
 backs and corners of private pews. All these things 
 have been, but are now matters of bygone history ; too 
 certain, alas ! because too freshly done. One day they 
 will be rejected as incredible, or believed only as the 
 act of some few mutilators of things sacred to God. 
 
 D
 
 34 CARDINAL MANNING. 
 
 The work of restoration now on foot will not settle 
 down into inactivity when the arrears of decay are 
 overtaken and the more glaring irregularities corrected. 
 We are on our way to recover the true theory and prac- 
 tice of divine worship, and to recognize the symbolical 
 order of our churches and the emphatic meaning of 
 architecture, and the relation of all that is costly, beau- 
 tiful and majestic in forms and harmonies with the 
 worship of Almighty God." 
 
 Some further condemnation of the pew system is 
 enforced by a declaration that no pew shall henceforth 
 be erected within the archdeaconry unless a faculty 
 have been first obtained for it. 
 
 Other points referred to in this Charge are the estab- 
 lishment of a weekly "offertory," a point that was 
 made much of by the earlier High Churchmen, 1 the 
 project for founding a Colonial episcopate, and national 
 education. Confidence in the Church of England was 
 expressed in conclusion as follows : 
 
 " It is not the token of a declining Church to be 
 restoring her altars, multiplying her clergy, and educating 
 a new order of teachers ; to be falling back again on 
 her original basis, and gathering into her fold whole 
 congregations of her separated children. ... It is not 
 the token of a divided Church to be banded in self- 
 denial and self-sacrifice, to act with one common 
 purpose for the extension of one and the same com- 
 
 1 The Christian Remembrancer, commenting on this part of 
 Manning's Charge, said (June, 1843), " St. Paul's must be the 
 missionary station for the conversion of London, and the Church 
 must be seen to be the real ' Society for the Propagation of the 
 Gospel,' and the real ' Guardian of the Poor.' A uniform com- 
 pliance with the Archdeacon's recommendations respecting the 
 Offertory would ultimately lead to these results."
 
 ARCHDEACON OF CHICHESTER. 35 
 
 munion. There is no gainsaying these notes of unity. 
 ... Be our diversities of opinion manifold more and 
 greater than they are, they do not amount to a 
 division." 
 
 The treatise on " The Unity of the Church," the most 
 considerable work that Manning published as an 
 Anglican, appeared a few weeks after the delivery of 
 this Charge. Mr. Gladstone, to whom it was "affec- 
 tionately inscribed," wrote of it in October, 1891, 
 " Cardinal Manning's book on the ' Unity of the 
 Church ' was shown in proof to James Hope (Scott), 
 a very close friend, and he said to me, 'That is going 
 to be a great book.' I have read it over within the 
 last six weeks, and think the Archdeacon's a valuable 
 work which the Cardinal would not find it easy to 
 answer ; though here and there it is thin in texture and 
 a little glib." 1 There is however not much in it that 
 the Cardinal would feel called upon to reply to, as by 
 far the greater part of the treatise is taken up with a 
 positive exposition of the history and moral importance 
 of the doctrine of Catholic unity, illustrated by copious 
 extracts from Scripture and the Fathers. Only within 
 twenty pages of the end of the book does the writer 
 refer to " the suspension of communion between the 
 Roman and English Churches," and what he says on 
 that is simply a repetition of Bramhall's Just Vindica- 
 tion of the Church of England : 
 
 " If any man will look down along the line of early 
 English history, he will see a standing contest between 
 
 1 Manning himself in a letter to Dr. Wordsworth (the father), 
 dated Jan. 31, 1842, had modestly anticipated a part of this 
 criticism : " I fear my book oil Unity will be both dry and thin ; 
 so do not expect anything."
 
 36 CARDINAL MANNING. 
 
 the rulers of this land and the Bishops of Rome. The 
 Crown and Church of England, with a steady opposition, 
 resisted the entrance and encroachment of the secular- 
 ized ecclesiastical power of the Pope in England. The 
 last rejection of it was no more than a successful effort 
 after many a failure in struggles of the like kind. 
 And it was an act taken by men who were sound, 
 according to the Roman doctrines, on all other points. 
 Questions of faith had hardly as yet arisen in the 
 Church of England when it released its apostolical 
 powers from the oppression of a foreign and uncanonical 
 jurisdiction. The corrections in doctrine and usage 
 which were afterwards made were neither the causes 
 of the beginning nor of the continuance of the division, 
 It was believed that the state of the Anglican Church 
 would have been for the most part confirmed by the 
 see of Rome on the submission of the Queen." 
 
 How the Archdeacon could have been satisfied with 
 so very superficial and inadequate a treatment of the 
 question on which depended all the cogency of his 
 arguments, so far as the Church in which he was a 
 dignitary was concerned, it is not easy to understand. 
 We must suppose that, either he was unconscious of 
 the gravity of the controversy between " Rome and 
 England," and was so confident of the strength of the 
 Anglican position that any bare statement in justification 
 of it seemed to him to suffice, or else, as is more probable, 
 that he realized to some extent the precariousness of 
 his position, and shrank from seriously tackling its 
 difficulties, thinking it wiser, with Newman, to fall 
 back on the language of Anglican seventeenth-century 
 divines, and to affect to be satisfied with what satisfied 
 them. In any case, to confuse Henry's breach with Rome
 
 AECHDEACON OF CHICHESTER. 37 
 
 with Elizabeth's establishment of Anglicanism five- 
 and-twenty years later, and to be content with some 
 gossip recorded by Camden as to the Pope's readiness 
 substantially to accept that establishment, this cer- 
 tainly deserves to be censured as " glib." For the rest, 
 the author no doubt may claim the credit of having 
 called the attention of men, who had acquired the 
 habit of appealing confidently and continually to the 
 authority of " the Church," to the fact that its unity 
 is, as St. Augustine says, "among those things that 
 are chiefly necessary to be inculcated with much of 
 awe " ; and the grave and dignified tone of the treatise 
 as a whole is a proof that he at any rate realized its 
 importance, and was not likely to remain permanently 
 satisfied with an evasion of the conclusion towards 
 which his arguments tended. The book, however, never 
 attained the position that James Hope had anticipated. 
 A second edition was indeed called for ; but, since the 
 date that its author sought to realize his dream of 
 Church unity within the communion of Rome, it has 
 ceased to be read. 1 
 
 It was however not as an author and controversialist, 
 but as an administrator, a devoted parish priest, and, 
 most of all, as a pulpit orator, that the Archdeacon 
 made his mark ; and his sweet and persuasive eloquence 
 was much in request when it was a question of stimu- 
 lating Christian charity. As a specimen of his pathetic 
 
 1 On its first appearance the Christian Bemembrancer (Sept. 
 1842) welcomed Manning's Treatise on the Unity of the Church 
 as "a most heartening book, written with that implicit confidence 
 in the strength of our position as a Church, which, more than any 
 work we have ever read, will tend to settle the young and un- 
 settled." In the issue for Jan. 1843, the work was reviewed at 
 greater length.
 
 38 CARDINAL MANNING. 
 
 appeals, some passages may be given from a sermon 
 preached at St. George-in-the-Fields, in behalf of the 
 Magdalen Hospital, in May, 1844 : 
 
 " None are to be pitied more ; none are more sinned 
 against. Shame, fear and horror bar their return. 
 The drop has fallen ; behind them is a gulf they cannot 
 pass. . . . God alone is witness of the groanings which 
 are breathed unknown, and the burning tears which are 
 shed in the very depths of impurity. What harrowing 
 recollections of faces dearly loved, last seen in anguish, 
 of the fresh years of early childhood, and the hopes and 
 joys and fair prospects of an innocent and gentle life all 
 seared and blasted, come back upon them in the hours 
 of unholy revel, to be their mockery and torment. No 
 eye but His can read the visions of home and happy 
 days which rise upon their desolate hearts in the tumult 
 and darkness of these crowded streets, and the agoniz- 
 ing dreams of a blessedness no longer theirs, by which 
 their broken sleep is haunted. None other but He can 
 know what unutterable agony goes up by day and by 
 night from the loathsome chambers and pestilential 
 dens in which these homeless, hopeless, decaying 
 mortals hide themselves in misery to die. And what 
 a death is the death of a harlot ! When the baffled 
 heart wanders in dreams of sickness to die in the home 
 of its birth, and wakes up from the happiness of deli- 
 rium to madden itself again in the sights and sounds 
 which harass its miserable death-bed; when the eye 
 strains itself in vain for the vision of a mother's pitying 
 face, and the ear is sick with listening for the coming of 
 brother, husband, child, whose footfall shall never be 
 heard again. Then comes death, and after death the 
 judgment, and the great white throne on which He
 
 ARCHDEACON OF CHICHESTER. 39 
 
 sitteth from whose face both heaven and earth shall 
 flee away. Lamb of God, that takest away the sin of 
 the world, have mercy upon them and upon us in that 
 day." 
 
 For his Charge delivered in 1845 the Archdeacon 
 wrote, but apparently did not utter, since the passage 
 is placed within brackets, some remarks on the dignity 
 of the office of parish clerk, which it is difficult to read 
 without a smile when one recollects what kind of men 
 those functionaries were, and how for the most part 
 they were hustled out of their high estate by the sub- 
 sequent progress of the ritualistic movement in which 
 they were ill-prepared to take a part : 
 
 "It is greatly to be lamented that an office of so 
 much sacredness should have fallen into so low esteem. 
 Next to the clergyman, no one bears a charge of more 
 public example or one more nearly .related to the 
 highest blessings than the clerk who is appointed to 
 take part in the services of parochial worship. The 
 very name is a witness that he is the Lord's servant. 
 It has come to pass in the smaller, that is, in most 
 parishes that the clerk has sunk into the sexton. But 
 it is manifest that in the Book of Common Prayer, 
 when the clerk or clerks are spoken of, an order of men 
 in every way higher and more nearly approaching to 
 the quality of the clergy is intended." As an illustra- 
 tion of his meaning the Archdeacon referred in a note 
 to the reply which Sir Thomas More made to the Duke 
 of Norfolk when the latter had remonstrated with the 
 Lord Chancellor, on finding him in the church at 
 Chelsea wearing the choir habit and taking part in the 
 recitation of the Office. 
 
 Of much greater importance however, as being the
 
 40 CARDINAL MANNING. 
 
 first definite pronouncement indicative of the humane 
 and most attractive side of Manning's character, are 
 his sympathetic references to the condition of the agri- 
 cultural labourers, the precariousness of their means of 
 support, and the unrelieved weariness of their lives. 
 Of them as a class he says, " They are still a noble- 
 hearted race, whose sincerity, simplicity and patience 
 we should buy cheap at the cost of our refinements." 
 But the disadvantages under which they laboured were 
 enormous. Even their friendly societies or benefit clubs, 
 intended as a support in sickness or old age, worked for 
 harm as much as for good. They were mismanaged and 
 were mostly bankrupt; while seven-eighths of them 
 held their meetings in public-houses, and so opened a 
 door of temptation, which was even more sadly notice- 
 able in the riot and excess of their annual feasts. The 
 Archdeacon showed himself to be no mere high and 
 dry ecclesiastic when he went on to say : " We have 
 a people straitened by poverty worn down by toil 
 they labour from the rising to the setting of the sun ; l 
 and the human spirit will faint or break at last. It is 
 to this unrelenting round of labour that the sourness, 
 so unnatural to our English poor, but now too often 
 seen, is to be ascribed. There is something in humanity 
 which pines for a season of brighter and fresher 
 thoughts, and becomes sharp and bitter if it be not 
 satisfied. . . . Time must be redeemed for the poor 
 man. The world is too hard upon him, and makes him 
 pay too heavy a toll out of his short life. . . . Little is 
 needed to make their holiday. The green fields, and 
 tools idle for a day, the church bells, an active game, 
 
 1 The sun, by the way, gives an " eight hours day " only from 
 Dec. 4 to Jan. 8.
 
 ARCHDEACON OF CHICHESTER. 41 
 
 simple fare, the sport of their children, the kindly pre- 
 sence and patient ear of superiors, is enough to make a 
 village festival." 
 
 But the ecclesiastical anxieties of the Archdeacon, 
 anxieties not unnatural at a time when Newman's 
 secession was known to be only a question of weeks or 
 months, were bound to find expression somewhere in 
 his Charge. So, towards the end, he referred to con- 
 flicts occurring in the Roman Catholic Church on the 
 Continent, to a Protestantizing movement in certain 
 districts of France, and to the "late schism" of the 
 " New Catholics " in Germany, a secession led by a 
 priest named Ronge, who had been scandalized by the 
 exhibition of the Holy Coat at Treves in 1844. Of the 
 Church of England he added with enthusiasm : " We 
 need no controversial learning to tell us that ours is a 
 living branch." Perhaps a discerning critic might have 
 thought that the Archdeacon did " protest too much." 
 
 In. his Charge the next year (1846) Manning recurred 
 to a subject he had before only referred to in passing 
 the measures that the civil power was taking for a 
 reform of the Ecclesiastical Courts a matter in which, 
 as a born ecclesiastical statesman, he felt most keenly. 
 In this Charge, and on this subject especially, his tone 
 is pessimistic. He anticipated that a law of divorce 
 would be passed by Parliament in spite of the opposition 
 of the Church, and that a Court of laymen would 
 ultimately override that spiritual jurisdiction which he 
 believed the Church of England to have inherited. 
 The spectre of rationalism also confronted him. The 
 French infidelity of the last century was, he admitted, 
 "little more than the working out or even the bare 
 reproduction of the deism of Chubb, Toland, Tindal,
 
 42 CARDINAL MANNING. 
 
 and other free-thinkers of our own " ; but he appre- 
 hended more danger from the introduction into 
 England of the rationalism of Germany; and he 
 quoted Rose's Protestantism in Germany to show how 
 inevitably the latter developed into the former. George 
 Eliot's translation of Strauss's Life of Jesus had within 
 a few weeks been issued from the press " a work I will 
 not here describe." More to the purpose was an 
 account of the state of higher education in the country, 
 and the expression of an opinion that Oxford at any 
 rate, if she did not bestir herself, was likely to be left 
 in the lurch : " While the popular instinct has taken 
 so strong a course in the direction of professional and 
 abstract science, our Universities, and especially one of 
 them, have become comparatively unscientific. . . . We 
 cannot but entertain great and reasonable fear that 
 the day may come when our Universities may lose the 
 intellectual supremacy of the people." What however 
 mainly impressed him was the need for "a distinct 
 and adequate training for the priesthood of the next 
 generation." The establishment of diocesan seminaries 
 was advocated ; and doubtless to this advocacy was due 
 in great measure the foundation, some years later, of 
 the college at Cuddesden, by Samuel Wilberforce, who 
 had been made Bishop of Oxford in 1845, and who was 
 long one of Manning's most intimate friends. 1 The 
 project also is interesting as the earliest expression of a 
 policy perseveringly insisted on by the Archbishop of 
 Westminster, from 1865 onwards, as a dutiful carrying 
 
 1 The newly-established Guardian was enthusiastic in praise of 
 this project : " The powerful and opportune testimony which 
 the recent Charge of Archdeacon Manning gives, as to the great 
 wants of our Church in the department of clerical education, 
 cannot fail to excite deep and general attention." Sept. 16, 1846.
 
 ARCHDEACON OF CHICHESTEK. 43 
 
 out of the recommendations of the Council of Trent. Of 
 course the effect of the seminary system is to make of 
 the clergy who are passed through it something of a 
 caste ; and this Manning has not been alone in regard- 
 ing as "necessary for these times," which are un- 
 doubtedly too liberal and rationalistic in their temper 
 to permit the growth of a professional clergy in the 
 open air. 
 
 One other matter is referred to in this somewhat 
 gloomy Charge, and that is the condition of the convict 
 population in the Australian penal settlements. Atten- 
 tion had been called to this by a Catholic priest who 
 had had several years of most trying ministration in 
 those parts, the Rev. William Bernard Ullathorne, who 
 was consecrated Bishop in this year 1846, and was 
 destined himself to consecrate Manning some years 
 later. The Archdeacon spoke of the condition of this 
 population as "a phenomenon of carnal and spiritual 
 wickedness, such as, I believe, the earth has never 
 seen before. ... It is a subject so intensely awful that 
 I hardly know how either to touch it or to pass it by." 
 There was however nothing to be done save by way 
 of regret, for the system was already condemned and 
 abandoned; though of course its evils could not be 
 brought to an end in a moment by the stroke of an 
 official pen. 
 
 Ill-health was obviously in some measure responsible 
 for the sombre tone of this address. The Archdeacon 
 had been overworked through a too ready compliance 
 with the invitations of his admirers, who called upon 
 him to preach on every possible occasion ; and he was 
 also worried and anxious about many things, so that a 
 considerable period of relaxation was decided upon.
 
 44 CARDINAL MANNING. 
 
 No Charge was delivered in 1847 ; but in the spring of 
 that year Manning published a short devotional " Letter 
 to a Friend," entitled, " What one Work of Mercy can I 
 do this Lent ? " in which he refers to the horrors of the 
 Irish famine, and points to the inadequacy of the wages 
 received in England by agricultural labourers. It is 
 the extremes of poverty and wealth that really keep 
 classes apart. In many households there is " monstrous 
 and wicked waste," while elsewhere thousands of our 
 fellow-citizens are "dying on sea- weed." In this way 
 " we are indeed a divided people." 
 
 In the autumn of this year Manning was in Rome, 
 and saw Newman " wearing the Oratorian habit and 
 dead to the world." Of their interview nothing further 
 has been recorded; but as the two had never been 
 intimate, and were always kept apart by their very 
 different temperaments, there may have been nothing 
 else to record. 1 In the May following he was presented 
 to the youthful Pope Pius IX., with whom he was after- 
 wards so intimate. With what some will account 
 diabolical astuteness, though it would be fairer and 
 truer to call it evidence of tact and good breeding, the 
 Pope talked only of the good works of the English 
 Evangelicals and Quakers, and especially of Mrs. Fry ; 
 adding, it is said, " When men do good works, God 
 gives grace. I pray daily for England." 
 
 Home again in July, 1848, Manning delivered a long 
 and elaborate Charge, dealing mainly with the appoint- 
 ment of Dr. Hampden to the see of Hereford, which 
 had been made during his absence. Newman and his 
 
 i 
 
 Newman reached England on Christmas Eve, 1847, and did 
 not visit Rome again until 1879, when he went to be created 
 Cardinal.
 
 ARCHDEACON OF CHICHESTER. 45 
 
 followers had been much disturbed when Hampden was 
 made Regius Professor of Divinity at Oxford, some 
 years earlier, because certain passages in his Bampton 
 Lectures were accounted heretical. 1 It was natural 
 therefore that his elevation to the episcopal bench should 
 occasion, as indeed it did, a more serious nutter; but 
 Manning dealt with the matter in a way to minimize 
 its importance. His object was, he explained, not to 
 defend the new Bishop and his teaching, but to vindi- 
 cate the Church of England from participation in the 
 affair. This he thought himself able to do mainly on 
 technical and legal grounds. " The Church, as such, 
 has never passed judgment on the theology of Dr. 
 Hampden. . . . The University of Oxford, in 1836, did 
 not pronounce his doctrine to be heretical . . . but 
 only declared it had no confidence in him in respect of 
 doctrine. . . . Dr. Hampden has up to this moment 
 never been condemned by any tribunal of the Church." 
 More interesting than this Charge is the address s that 
 was presented to him after its delivery by sundry of the 
 clergy of the archdeaconry. The cordial tone in which 
 it is written, and some of the expressions it contains, 
 show how high a value was placed on Manning's 
 presence and counsel : " We welcome your return 
 among us after so long a period of absence .... and 
 we pray that we may not by a like cause [of ill-health] 
 be again separated, especially in these anxious times, 
 
 1 In point of fact Hampden had never dreamed of being 
 heretical ; but, being an easy-going man, he had employed to 
 help him in th3 preparation of his Bampton Lectures that very 
 interesting and able man, Blanco White, who was just then lapsing 
 from Anglicanism into more liberal views. Hampden was as 
 much annoyed as any one else to find that heresy, which he had 
 not the wit to detect, had been put into his mouth.
 
 46 CARDINAL MANNING. 
 
 from one whom we have ever found so ready to direct, 
 counsel and encourage us amid the difficulties which at 
 times attend upon the fulfilment of our offices." 
 
 It is perhaps worth recording, though it is hardly 
 more than a matter of local interest, that on Aug. 17th 
 in this year Manning took part in the ceremony of 
 laying the foundation-stone of the new church of St. 
 Peter-the-Great, Chichester, and that his name appears 
 on the leaden plate which covers an opening in the 
 stone. 
 
 But a grave practical matter was to occupy Manning's 
 attention for the next year or so, and was to prove the 
 last in which he would take any active part as Arch- 
 deacon. This was the reopening of the education 
 question on the point of the "management clauses." 
 Manning took the leading part as champion of the 
 Church in this controversy, and spoke on it at length 
 at a meeting of clergy at Chichester in December, 1848, 
 and again at a great meeting of the National Society 
 held in London in June, 1849 ; and he devoted to it 
 the major portion of his last Charge the month following. 
 It is convenient to notice the last first, as it contains a 
 useful resumS of the history of the education movement 
 from the Churchman's point of view, and is in fact a 
 document of some importance to the student of that 
 movement : 
 
 " I had hoped that the contest of ten years past had 
 ended in an honourable and lasting agreement. . . . 
 From 1811 to 1839 the Church laboured to promote the 
 education of the people, chiefly by its own strength 
 alone. In 1833 Parliament made grants for education ; 
 but the assistance received from public money was 
 small. In the years 1838 and 1839 an attempt was
 
 ARCHDEACON OF CHICHESTER. 47 
 
 made to introduce a system of education the effect of 
 which would have been twofold, first to separate 
 secular from religious instruction, and next to separate 
 education from the Church. From this disastrous scheme 
 the country was preserved by the clergy and laity of the 
 Church, supported by the sound sense and religious 
 conscience of the people of England. The result of this 
 contest was an agreement concluded in the year 1840, 
 embodied in Minutes, and published by order of Council." 
 
 This agreement was to the effect that grants of public 
 money should be made as before, in proportion to local 
 efforts, and that the schools so assisted should be open 
 to the " simple inspection " of officials appointed by the 
 Crown, with the concurrence of the Church expressed 
 through the Archbishops of the two provinces. These 
 inspectors were however to interfere in no way with the 
 management of the schools. 
 
 Under this system, the Archdeacon maintained truly 
 enough, " the Church has not been inactive. . . . Every 
 diocese has been organized so as to unite the clergy and 
 laity under their Bishop in the work of promoting edu- 
 cation. The Diocesan Boards, united with the National 
 Society as their centre, form a system co-extensive with 
 the whole population." But in 1846 the Secretary of 
 the National Society observed that the Secretary of the 
 Committee of Council on Education was recommending 
 to the local promoters of schools certain formulas or 
 clauses of management, and that these were commonly 
 inserted in the trust-deeds of new schools; and upon 
 this a controversial correspondence arose. Certainly 
 these management clauses were all favourable enough 
 to the Church of England. The clergyman in each 
 parish was to be the religious instructor, with the
 
 48 CARDINAL MANNING. 
 
 Bishop as sole judge of all appeals relating to that 
 instruction. The ordinary management of the school 
 was to be in the hands of a Committee, but they must 
 all belong to the Church of England. So close a mono- 
 poly not inconsistent, it must be admitted, with the 
 idea of an Established Church would have satisfied, 
 one would have thought, the most exacting ecclesiastics ; 
 but " the thin end of the wedge " was detected in this 
 mild interference of the State in the freedom of school 
 management; and, at the meeting above referred to, 
 over which the Archbishop of Canterbury (Sumner) 
 presided, twelve other bishops and nearly as many peers 
 being also present, a meeting that was extremely lively 
 and lasted eight hours Denison (afterwards Arch- 
 deacon) withdrew his motion in favour of Manning's 
 amendments, who proposed that the State grants should 
 be altogether rejected, rather than that the principle of 
 State management should be conceded. The latter 
 showed considerable rhetorical finesse in winning Deni- 
 son, who was four years his senior and never a very 
 tractable man, round to his side : 1 
 
 1 Archdeacon Denison, apparently forgetting what actually 
 occurred at this time, and that the compromise was proposed by 
 himself and not by Manning, wrote in July, 1891, " Manning was 
 the agent in the hands of S. Oxford and E. Sarum in leading the 
 National Society to the delay and compromise of its position in 
 1849, which issued in the sacrifice of the ' Church School ' ; and 
 not long after he left England for Rome." Denison, inimitable as 
 a dinner-table raconteur, and unrivalled as a platform orator, 
 whence he could play on his audience emotional indeed but often 
 enough hostile as on a musical instrument, moving them to tears 
 or to laughter at his will, was distinctly ineffective in other 
 departments of life ; and his sneer at Manning, evoked solely by 
 the fact that the latter took a step which he himself, in the opinion 
 of many who have known him well, needed only the clear-headed- 
 ness to have taken also, is quite unsupported by any contemporary 
 record of what actually occurred.
 
 AKCHDEACON OF CHICHESTEE. 49 
 
 " It has been thrown out, forsooth, as a reason why we 
 should concur in the management clauses proposed to 
 us by the Committee of the Privy Council, that if we 
 do not we may lose the bounty of the State. Where 
 am I standing ? To whom am I listening, and who 
 utters it? My dear and revered friend, whose soul 
 would abhor so low a notion as that the Church of 
 Christ should accept as bounty that which the civil 
 power gives us as its duty and for its own benefit ? Oh ! 
 my lord, the thought was further from his gracious 
 heart than from mine ; and when I heard him saying 
 that there was at least a danger lest we should pervert 
 the assistance and co-operation of the State, he reminded 
 me and the thought operated as a solace to' the fear 
 of a period when a million, or a million and a half of 
 money was granted by the State for the building of 
 churches. I would ask you, what three works has the 
 Church of England attempted in its own strength, in 
 which it has been so signally prosperous, as in the works 
 of multiplying its churches, of extending its missions, 
 and of educating its people ? And I would ask, during 
 what period has the Church of England so succeeded, 
 as since the day when the grants of Parliament were 
 diminished or withdrawn ? Shall we forget that in 
 fifteen years no less than 1500 churches have been 
 erected ; that during the last nine years thirteen bishop- 
 rics have been planted in our colonial possessions ? 
 And during the same period, what has the Church done 
 in regard to education ? To pass over sixteen training 
 schools, from which 2,000 teachers have issued, there 
 are in communion with the Church of England 
 17,000 schools, of which 7,000 have been added during 
 the last ten years. . . . Shall we then, through any 
 
 E
 
 50 CAKDINAL MANNING. 
 
 consideration of the public money, not only compromise 
 a principle, but even come to an agreement which 
 would have the effect of destroying the harmony, and 
 therefore of perilling the unity of our common mother ? " 
 
 The speech, from which the above are extracts, was 
 received with much enthusiasm ; and after some delay 
 Manning's amendments were carried, to the effect that 
 " no terms of co-operation with the State can be satis- 
 factory which shall not allow to the clergy and laity full 
 freedom to constitute schools upon such principles and 
 models as are both sanctioned and recommended by the 
 order and the practice of the Church of England." 
 
 Mr. Gladstone, Mr. Beresford-Hope and Dr. Christopher 
 Wordsworth were among those who took part in this 
 meeting ; and of the clergy present the names may be 
 noted of Henry Wilberforce, Bathurst and Maskell, who 
 afterwards joined the Catholic Church. The consider- 
 ations which induced Archdeacon Manning to take the 
 same step within two years of this date must next be 
 passed under review.
 
 CHAPTER III. 
 
 MIGRATION. 
 
 THERE are reasons for preferring the term that heads 
 this chapter to the word " conversion," more commonly 
 used, to express secession from the Church of England 
 and submission to the authority of Rome. For one 
 thing, " conversion " implies a change for the better, and 
 so is not complimentary to the communion left behind ; 
 while " perversion," besides being a'barbarous term in 
 such a connection, is offensive not only to the communion 
 joined, but to the person who, with the best intentions, 
 makes the change in question. So far as Manning's 
 " conversion " is concerned, in any just and intelligible 
 sense, that took place more than twenty years before 
 the Gorham decision, when, in the last year of his under- 
 graduate life, he became, under the influence of family 
 misfortune, a serious, thoughtful, earnest, industrious 
 man, such as he remained thenceforward to the end. 
 There was no change of mind or of heart when he 
 became a Catholic in 1851. He had already been 
 materially, though not formally, a Catholic for years; 
 and that in good faith, so far as his position within the 
 Church of England was concerned. There are indeed
 
 52 CARDINAL MANNING. 
 
 indications that now and again he was conscious that 
 his environment was not altogether in harmony with 
 his ideas, much as one may suppose that a cold wind in 
 August evokes temporarily in the swallow the instinct 
 for migration to southern climes ; but the time was not 
 come to take any definite and irrevocable step, until 
 events had made it clear that he must arise and depart, 
 since in the Anglican Church it was impossible that he 
 should permanently find rest. 
 
 The position occupied by Archdeacon Manning at the 
 opening of the year 1850 was in some respects unique. 
 He was informally the leader of the party which was 
 carrying on the work inaugurated by the Tractarians, 
 and, as such, he was trusted and consulted by an 
 important and increasing number of the clergy. There 
 were many who felt something like an enthusiastic 
 admiration for him, and anticipated great things for the 
 Church of England when he should have become a 
 Bishop, a promotion that was indeed inevitable, and 
 that speedily, had he remained an Anglican. " His 
 practical services, no less than his well-timed occasional 
 works, have for some time marked him out as a man 
 whom the Church needs in her highest offices, and who 
 cannot be allowed to rest even in the honourable post 
 which he now adorns." 1 This is only one of many such 
 testimonies from the High Church side that might be 
 quoted. But it was not only from men of his own 
 party that he won admiration. He displayed as leader 
 such tact and considerateness towards those who held 
 other views, he stated his case invariably with such 
 gentleness and modesty, that he disarmed opposition 
 
 1 Christian Remembraiicer, Jan. 1843.
 
 MIGRATION. 53 
 
 without himself yielding an inch. Archdeacon Hare, 
 of Lewes, has already been quoted; but those words 
 might be explained as the complimentary language of 
 one diocesan official towards another. The same account 
 cannot be given of a generous testimony borne in a 
 Charge delivered a few months after Manning had made 
 his submission to Rome, in which he was spoken of as 
 " one whom we have long been accustomed to honour, 
 to reverence, to love; one who for the last ten years 
 has taken a leading part in every measure adopted for 
 the good of the diocese ; one to whose eloquence we 
 have so often listened with delight, sanctified by the 
 holy purpose that eloquence was ever used to promote ; 
 one, the clearness of whose spiritual vision it seemed 
 like presumption to distrust, and the purity of whose 
 heart, the sanctity of whose motives, no man knowing 
 him can question." The Church of England, he added, 
 in Manning's secession, " mourns over the loss of one 
 of the holiest of her sons." Such words, spoken at such 
 a time, are an honour no less to the speaker than to his 
 subject; and they contrast favourably with the sneers 
 and innuendoes about " restless ambition," and the like, 
 which would fall from the lips of Oxford High Church 
 Professors at a later date with reference to the step by 
 which Manning, to whom the road to Lambeth, with all 
 its high dignity and affluence, was open, expressed his 
 readiness rather to be accounted a fool for Christ's sake, 
 and to occupy in preference a post that in those days 
 was little else than a pillory for the objects of scorn, 
 distrust and hatred. 
 
 In July, 1843, Archdeacon Manning had thus borne 
 testimony to the growth of spiritual life and power in 
 the Church of England :
 
 54 CARDINAL MANNING. 
 
 " The Church of England is making herself known 
 and felt as a spiritual kingdom in all parts of the 
 earth ; and there must needs be at home some intense 
 life and energetic power that can throw out its influ- 
 ence through so remote a sphere. ... I am firmly per- 
 suaded that the last three centuries have opened a new 
 era, so to speak, in the history of Christendom; and 
 that the basis of doctrine and discipline which has been 
 vindicated by this branch of the Church Catholic is 
 destined to be the basis of unity to the Church of the 
 next ages. . . . The first condition of our usefulness at 
 this day is this, a steadfast and thorough faith in the 
 life and truth of the Church of England ; and that, not 
 as a successful controversial dogma, but as a conscious- 
 ness which is inseparable from our spiritual life. . . . 
 There are many advantages in her favour, such as few 
 branches of the Catholic body have ever possessed, and 
 perhaps none at this day so fully retain." 
 
 Seven years later the faith in the Church of England 
 of the writer of these words had been so rudely shaken 
 that it was only a question of a few months, more or 
 less, how long he could remain in her service. What 
 resulted in so momentous a decision may seem but a 
 trifling occurrence, inadequate to the occasion; but a 
 straw will show the direction of the current, and a legal 
 decision acquiesced in by the Anglican Episcopate was 
 really enough to make it clear that the actual Church 
 of England was different altogether from that ideal 
 Church which Manning believed himself to have been 
 serving, and that for the realization of his ideal he must 
 look elsewhere. The incidents which led to that decision 
 belong to a chapter of Church history remembered now 
 only by a few, and must be briefly recapitulated.
 
 MIGRATION. 55 
 
 The Rev. George Cornelius Gorham, a Calvinist 
 theologian, but better known as an antiquary and a 
 botanist, who was born in 1787 and died in 1857, had 
 been educated under Quaker influences. In 1811, 
 when he sought ordination in the Church of England, 
 Dampier, Bishop of Ely, was disposed to reject him 
 on account of the unsoundness of his views on bap- 
 tismal regeneration, but he ultimately gave way. In 
 1846 he was presented by Lord Lyndhurst to the living 
 of St. Just in Penwith, Cornwall, and was duly insti- 
 tuted by Henry Phillpotts, Bishop of Exeter. The 
 year following, the Lord Chancellor presented him to 
 the considerably less valuable living of Brampford 
 Speke, near Exeter, the object of the change being that 
 he might have facilities for educating his children, and 
 also have somewhat less onerous duties in his declining 
 years. Meanwhile, in connection with the appointment 
 of a curate at St. Just, the Bishop had learned some- 
 thing about Gorham's views, and declined to institute 
 him unless, after examination, he should be satisfied. 
 This examination extended over four days in December, 
 1847, and three days in March, 1848 ; and in the end 
 the Bishop persisted in his refusal. Gorham, who in 
 his own special theological line was an able and well- 
 read controversialist, held that divine grace was not of 
 necessity given either at baptism or at conversion, but 
 might be given before baptism, in baptism, or at a later 
 period a view that was not held precisely by Low 
 Churchmen any more than by High Churchmen. The 
 Lord Chancellor insisted on his presentation, and in 
 August, 1849, Sir Herbert Jenner Fust, in the Court 
 of Arches, decided in favour of the Bishop's refusal. 
 This decision was reversed, March 8, 1850, on appeal to
 
 56 CARDINAL MANNING. 
 
 the Judicial Committee of the Privy Council, of which 
 body Sumner, Archbishop of Canterbury, Musgrave, 
 Archbishop of York, Blomfield, Bishop of London, and 
 six laymen were members on this occasion. 1 The 
 Bishop of Exeter, who was very indignant at the part 
 Sumner had played, endeavoured to prevent the Court 
 of Arches from giving effect to the decision of the Privy 
 Council by appeals to the Court of Queen's Bench, the 
 Court of Common Pleas, and the Court of Exchequer 
 successively. These were refused, one after the other, 
 in April, May and June, 1850; so that in the month 
 last named it was clear that the decision of the Privy 
 Council was final, irreversible and effective. 
 
 In the present day, when men of every shade of 
 unorthodoxy are instituted to livings without question 
 or protest, it is not easy to realize the storm of in- 
 dignation which this practical assertion of the Royal 
 Supremacy occasioned. More than fifty works were 
 published treating of the affair, and excited meetings of 
 clergy and High Church laymen were held, at which 
 strongly-worded resolutions were passed amidst much 
 enthusiasm. We are only concerned with the part 
 taken by Manning at this time, a part that it was all 
 the more difficult to play since the excitement over the 
 Gorham controversy was closely followed by the national 
 indignation aroused by the " Papal Aggression." 
 
 His first step, on the announcement of the decision 
 of 'the Judicial Committee in March, was to assist in 
 drafting the subjoined resolutions, to which twelve 
 signatures besides his own were appended, being those 
 of men who might fairly be accounted representative : 
 
 1 The judgment itself was delivered by Lord Langdale, Master 
 of tlae Rolls.
 
 MIGRATION. 57 
 
 1. That whatever at the present time be the force of 
 the sentence delivered on appeal in the case of Gorham 
 v. the Bishop of Exeter, the Church of England will 
 eventually be bound by the said sentence, unless it 
 shall openly and expressly reject the erroneous doctrine 
 sanctioned thereby. 
 
 2. That the remission of original sin to all infants in 
 and by the grace of baptism is an essential part of the 
 article " One Baptism for the remission of sins." 
 
 3. That to omit other questions raised by the said 
 sentence such sentence, while it does not deny the 
 liberty of holding that article in the sense heretofore 
 received, does equally sanction the assertion that original 
 sin is a bar to the right reception of baptism, and is not 
 remitted, except when God bestows regeneration before- 
 hand by an act of prevenient grace (whereof Holy Scrip- 
 ture and the Church are wholly silent), thereby rendering 
 the benefits of Holy Baptism altogether uncertain and 
 precarious. 
 
 4. That to admit the lawfulness of holding an ex- 
 position of an article of the Creed contradictory of the 
 essential meaning of that article, is, in truth and in fact, 
 to abandon that article. 
 
 5. That, inasmuch as the faith is one and rests upon 
 one principle of authority, the conscious, deliberate and 
 wilful abandonment of the essential meaning of an 
 article of the Creed destroys the divine foundation upon 
 which alone the entire faith is propounded by the Church. 
 
 6. That any portion of the Church which does so 
 abandon the essential meaning of an article, forfeits, 
 not only the Catholic doctrine in that article, but also 
 the office and authority to witness and teach as a 
 member of the universal Church.
 
 58 CARDINAL MANNING. 
 
 7. That by such conscious, wilful and deliberate act 
 such portion of the Church becomes formally separated 
 from the Catholic body, and can no longer assure to its 
 members the grace of the sacraments and the remission 
 of sins. 
 
 8. That all measures consistent with the present legal 
 position of the Church ought to be taken without delay, 
 to obtain an authoritative declaration by the Church of 
 the doctrine of Holy Baptism, impugned by the recent 
 sentence; as, for instance, by praying licence for the 
 Church in Convocation to give legal effect to the 
 decisions of the collective Episcopate on this and all 
 other matters purely spiritual. 
 
 9. That, failing such measures, all efforts must be 
 made to obtain from the said Episcopate, acting only in 
 its spiritual character, a re-affirmation of the doctrine of 
 Holy Baptism, impugned by the said sentence. 
 
 H. E. MANNING, M.A., Archdeacon of Chichester. 
 
 EGBERT I. WILBERFORCE, M.A., Archdeacon of the 
 East Riding. 
 
 THOMAS THORP, B.D., Archdeacon of Bristol. 
 
 W. H. MILL, D.D., Regius Professor of Hebrew, 
 Cambridge. 
 
 E. B. PUSEY, D.D., Regius Professor of Hebrew, 
 Oxford. 
 
 JOHN KEBLE, M.A., Vicar of Hursley. 
 
 W. DODSWORTH, M.A., Perpetual Curate of Ch. Ch., 
 St. Pancras. 
 
 W. J. E. BENNETT, M.A., Perpetual Curate of St. 
 Paul's, Knightsbridge. 
 
 HY. W. WILBERFORCE, M.A., Vicar of East Farleigh. 
 
 JOHN G. TALBOT, M.A., Barrister-at-Law. 
 
 RICHARD CAVENDISH, M.A.
 
 MIGRATION. 59 
 
 EDWARD BADELEY, M.A., Barrister-at-Law. 
 
 JAMES R. HOPE, D.C.L., Barrister-at-Law. 
 
 On March 19, 1850, a few days after the appearance 
 of the above manifesto, Manning presided in the Cathe- 
 dral Library at Chichester at a meeting of the clergy 
 of his archdeaconry, of whom more than a hundred, 
 including the Dean (Chandler), were present. The 
 meeting was " to consider what steps it might be neces- 
 sary to take in order to secure to the Church of 
 England a proper Court of Appeal in all matters purely 
 spiritual." The Archdeacon made a very long and 
 elaborate speech, from which the following passage is 
 worth quoting, as it serves to explain the conciliatory 
 line he had taken two years earlier in the Harnpden 
 controversy : 
 
 " The Church is not a succession of books or a suc- 
 cession of formularies, but a living body ; and its fidelity 
 to the Divine Head consists in its fidelity to the faith 
 which He has committed to its trust, and to those laws 
 of sanctity which He has impressed on it. ' The ordain- 
 ing of fit men is the type of the spiritual body. Its 
 vitality could not be more directly aimed at than in the 
 point of fitness for the Apostolic office. It is not more 
 necessary that the Church should be the ultimate judge 
 as to truth of doctrine than that it should be the 
 ultimate judge as to the fitness of those whom it ordains 
 to preach that doctrine. To invest any other authority 
 than the Church with the absolute selection of the 
 persons of its pastors would be as extravagant as to 
 invest the State with the ultimate decisions of faith. 
 In one word, the civil power can no more judge with 
 reference to the fitness of a man for the episcopate than 
 it can frame doctrinal definitions/ I have read these
 
 60 CARDINAL MANNING. 
 
 words to you rather than speak them, because I have 
 once before trespassed on you with the same. I did so 
 in a case which occurred two years past, being then 
 convinced that the violations of discipline which took 
 place in the consecration to the see of Hereford carried 
 with them any extent of violation of the doctrine and 
 discipline of the Church. I so deeply felt that case, 
 that if the English Church could have been convicted 
 of either consecrating a heretic, or of giving up to the 
 State the power of finally determining the fitness of 
 men for the pastoral office, it would have been a be- 
 trayal of her divine trust. I tried to deny both these 
 accusations ; and in denying them I confess I strained 
 every plea to the utmost, feeling the necessity of the 
 case to be so vital. I fell under censure for so doing, 
 which censure I bore in silence, believing and fearing 
 that the time would come, and perhaps before long, 
 when an opportunity might be taken for I would never 
 make it of expressing to you why I did so. I felt that 
 if those two accusations could not be denied, the Church 
 of England would be put in a position not defensible. 
 I bore therefore in silence no very measured censure. 
 I am glad now to be able to say that in so speaking I 
 did not defend Dr. Hampden but the Church of England. 
 It appeared to me in that case the securities for both 
 the doctrine and discipline of the Church were at stake, 
 and that the power of the State had in effect succeeded 
 in overruling the highest office of the Church. The 
 same is the result of the present case. . . . [According 
 to this decision] the State possesses a jurisdiction 
 co-extensive with every Church Court, and superior 
 to it; so that every question that is conceivable as 
 to doctrine or discipline may be brought before the
 
 MIGRATION. 61 
 
 Judicial Committee of the Privy Council for final 
 determination." 
 
 Later in his speech, referring to the constitution of 
 the proposed purely Ecclesiastical Court, which the 
 meeting had been summoned to advocate, he said : 
 
 " The only form in which the Episcopate can exercise 
 its proper authority, and impress the episcopal character 
 on its decisions, is when it acts according to the law 
 and order of the Church. Therefore, although the State 
 should appoint the whole body of the Bishops taken 
 numerically to sit as a Court, if they sit as Commissioners 
 appointed by the State and not as a Synod convened by 
 the authority of the Church, their decision would be 
 the decision of Commissioners, and not of an Episcopal 
 Synod. What appears to me to be requisite in this 
 case is, such an Appellate Court as shall carry with it 
 the authority of the Church, determining its own sphere. 
 I will go into no particulars as to whom it shall consist 
 of, but only that it shall include the whole Episcopate. . . 
 Let us enter on this discussion with the calmness and 
 gravity suitable to it. It cannot be without its weight ; 
 but its weight will be measured by our moderation. If 
 we were to-day to part after a discussion which should 
 tend to excite a conflict of feeling, I believe we should 
 part the worse and not the better. Why should we ? 
 Let us discuss this question in which we are all con- 
 cerned in a spirit of love and concession. The question 
 is new and difficult. It is the first time we touch it. . . 
 Let us act so as to ensure a perpetuity of truth to those 
 for whom we are trustees. We must not live for the 
 day, but we must remember that at that day when 
 all ages are summed up in one moment, no one will 
 be held to a stricter account as trustees for the future
 
 62 CAKDINAL MANNING. 
 
 than those who have received the office of pastors of 
 Christ." 
 
 At the close of the meeting, which separated without 
 being able to agree to any recommendations as to a 
 new Ecclesiastical Court, Manning said : 
 
 " We have never met in this room on an occasion of 
 greater importance. We have met here before now to 
 discuss the suppression of bishoprics in Ireland, the 
 diminution of the fulness and efficiency of Cathedrals, 
 and the subject of education, which trenches so closely 
 on the faith itself. But I know of no one subject that 
 has ever touched the faith and office of the Church so 
 deeply and to the quick as this question now before us. 
 Holding that belief I should feel I had simply betrayed 
 a trust if I were to allow this occasion to pass without 
 giving expression to my conviction. It has always been 
 my desire to take such a line as would not commit the 
 Church to any unnecessary collision with the civil power. 
 The union of Church and State is an act of God's 
 Providence, and 'ought by all lawful means, and to the 
 last, to be maintained. At the same time I am bound 
 to say that everything I have seen convinces me that 
 the civil State of England is gradually settling down 
 into religious indifference ; and the Church is lashed to 
 the civil State by so many bands that it behoves us to 
 see whither we are being drawn. In all matters purely 
 temporal I trust that her Majesty the Queen has no 
 more loyal subjects than ourselves. In all questions of 
 mixed jurisdiction I think we should strain to the 
 utmost and submit, rather than sustain a breach with 
 the civil power. But, in matters which touch the faith 
 and discipline of the Church of Christ, 'Jerusalem 
 which is above is free, which is the mother of us all.' "
 
 MIGRATION. 63 
 
 But although the meeting could agree to no sugges- 
 tion for a new final Court of Appeal, the Archdeacon 
 and a majority of the clergymen present signed the 
 following address to the Bishop of Chi Chester : 
 
 " We, the Archdeacon and clergy of the Archdeaconry 
 of Chichester, desire to lay before your Lordship, as our 
 Bishop, the deep anxiety awakened in us by the decision 
 lately given in the case of Gorham v. the Bishop of 
 Exeter. 
 
 " Believing, as a fundamental article of the Catholic 
 faith, that all infants baptized, according to the institu- 
 tion of Christ, with water, in the Name of the Father 
 and of the Son and of the Holy Ghost, are regenerate 
 by the Holy Spirit, we are convinced that the Church 
 cannot, without betraying her highest trust, permit that 
 doctrine to be denied. 
 
 " We therefore urgently pray that your Lordship will 
 take such steps as shall seem most effectual for the 
 declaration and maintenance of the doctrine of Holy 
 Baptism, and for relieving those who feel grieved in con- 
 science by the legal sanction given by the late sentence 
 to the denial of that article of faith. 
 
 "March 19, 1850." 
 
 As might have been expected, during these anxious 
 times Manning withdrew in great measure from the 
 part he had been accustomed to take in Church con- 
 secrations, and the like, and he delivered no Charge as 
 Archdeacon in 1850. But there was one special work 
 in which he was interested that of St. Barnabas', 
 Pimlico ; and to this he remained faithful so long as his 
 conscience allowed him. He had preached at St. Paul's, 
 Knightsbridge, on June llth, 1849, the occasion being
 
 64 CAKDINAL MANNING. 
 
 the dedication anniversary of St. Barnabas' College, or 
 clergy-house, the church itself being not yet completed. 
 No Bishop was willing to take any part in the proceed- 
 ings, and at the luncheon which followed, Manning had 
 to return thanks to the toast of their Lordships, humor- 
 ously remarking that it was new to him to find that an 
 Archdeacon was a Bishop's mouth as well as his eye. 
 The year following he preached twice in the new church, 
 one of the sermons, entitled " Self-Sacrifice," appearing 
 in the volume that commemorates the consecration. 1 
 
 Early in July was printed Manning's letter to his 
 Bishop, entitled "The Appellate Jurisdiction of the 
 Crown in Matters Spiritual," in which he lays down 
 calmly and clearly the conclusions to which he had been 
 "irresistibly compelled" by the appeal and judgment in 
 the Gorham case. A good deal of the letter is occupied 
 by an historical justification of the position that " there 
 is no supremacy in ecclesiastical matters inherent in the 
 civil power or prince, but either such power as all 
 princes, Christian or heathen, alike possess, or such as 
 has been received by delegation from the Church 
 itself" ; and later he deals with the apology that some 
 Churchmen had put forward to the effect that the 
 Privy Councillors did not profess to decide whether the 
 doctrine put before them was true or false, but only 
 whether it was the doctrine of the Church of England. 
 In the end his conclusion was, that " there never has 
 
 1 ''Sermons preached at St. Barnabas', Pimlico, in the octave 
 of the consecration, 1850." Other preachers on this occasion were 
 Sewell, Paget, Pusey, Keble, Henry Wilberforce, Neale, F. H. 
 Bennett, Gresley, Eden, Upton Eichards, W. H. Mill, and Charles 
 E. Kennaway ; the last of whom, it is interesting to note, in view 
 of later developments of the High Church movement, preached on 
 " the Socialism of the Early Church."
 
 MIGRATION. 65 
 
 existed, and does not exist, in any society recognized as 
 or claiming to be a portion of the visible Church, such 
 an appellate jurisdiction as that lately exercised by the 
 Crown over the Church of England. . . . There cannot 
 be brought from any period of our history, Saxon, 
 Norman or English, any precedent or shadow of pre- 
 cedent to show that the power to judge in appeal on a 
 question such as this was ever possessed by our princes 
 as a part of their ' ancient jurisdiction.' . . . All this 
 is too deeply humbling for me to do more than recite 
 such a fact, which is bringing down shame where I 
 have ever striven only to pay honour." As regards the 
 special point of doctrine, on which the Judicial Com- 
 mittee had ruled that the Church of England was 
 indifferent, he added : " I hardly know of any doctrine 
 more vital to the spiritual life, more fundamental to the 
 visible Church, more intimately related to the revealed 
 character of God and to the moral probation of man, 
 than the regeneration of baptism. . . . No doctrine is 
 more manifestly universal in its reception in all ages of 
 the Church, both before the division of the East and 
 West, when its united voice gave unerring witness to 
 the faith, and since that division, in all members of the 
 visible Church unto this day. If there be therefore 
 such a thing as material heresy, it is the doctrine which 
 has now received the sanction of the law. ... I do 
 not see how the Church of England can permit two 
 contrary doctrines on Baptism to be propounded to her 
 people without abdicating the divine authority to teach 
 as sent from God ; and a body which teaches under the 
 authority of human interpretation descends to the level 
 of a human society." 
 
 The tone of the letter is throughout reserved and 
 
 F
 
 66 CARDINAL MANNING. 
 
 gentle. There is not from first to last any threat of 
 action on the part of the writer, should his views not 
 prevail. It is* a clear and moderate statement of the 
 case, showing no little familiarity with ecclesiastical 
 law, but none of the violent language of remonstrance, 
 protest, and even of menace that is commonly found in 
 such documents. Probably however the writer of an 
 article in the Guardian l was right in his criticism when 
 he said, "We confess some doubt whether the most 
 effective case for the Church of England as against the 
 prerogative lawyers lies in the considerations to which 
 Archdeacon Manning has mainly devoted himself. 
 Arguments founded on definitions of the abstract func- 
 tions of the Church, and still more on the application 
 of canon law to the status of an existing Church, long 
 separated from the Roman See, which is the main 
 fountain of that law, are like arguments from pure 
 mathematics when applied to the actual phenomena of 
 motion." Manning had appealed to Caesar, if one may 
 so describe the royal ecclesiastic who has his throne in 
 Rome, and so to Caesar he was bound to go. To other 
 words of the Archdeacon the writer went on to appeal 
 in vain, for these words were not ad rem in the con- 
 troversy that was to hand : " Meanwhile, while our 
 discipline is paralyzed, our people disquieted, our pros- 
 pects uncertain, we will endeavour to find consolation 
 in thoughts which Archdeacon Manning has expressed 
 nobly, though with a different purpose : ' The doctrine 
 of the Church of England is not only in its written 
 formularies, but the oral teaching of its twenty-eight 
 Bishops, its fifteen thousand clergy, its many more 
 thousand school-teachers, its two or three millions of 
 1 July 17, 1850.
 
 MIGRATION. 67 
 
 heads of families. Doctrine is the living, ever-spread- 
 ing and perpetual sense which is taught at our altars 
 and from house to house all the year round.'" The 
 writer in the Guardian refers to this as "a picture of 
 living strength and unanimity " ; but even in those 
 days of comparative unity within the Church, this 
 was not the TTOV or<2 for which the Archdeacon was 
 seeking. 
 
 On July 23rd, 1850, a great meeting was held in 
 St. Martin's Hall, Longacre, London, to protest against 
 the decision of the Privy Council in the Gorham case. 1 
 Mr. J. F. Hubbard presided ; and the Bishop of Bath 
 and Wells (Hon. Richard Bagot, translated from Oxford 
 in 1845), Archdeacons Wilberforce, Manning, Thorp 
 and Bartholomew, Keble and Pusey, Neale, Denison, 
 W. J. E. Bennett, H. Wilberforce, R. Liddell, Beresford- 
 Hope, and many others were present. Denison was 
 one of the principal speakers, and aroused the enthusiasm 
 of the audience by the boldness of his language and 
 the vehemence with which he urged the necessity for 
 decisive action, if the position of the Church of England 
 was not to be permanently discredited. Manning spoke 
 at the close, proposing a vote of thanks to the chairman. 
 He did not add much to the discussion of the main 
 question indeed there was little to be added but he 
 made some very sensible remarks on what should be 
 the estimate of the value of the meeting in case the 
 Church as such should take no action to dissociate 
 
 1 A sketch of this meeting appears in the Illustrated London 
 News for July 27, 1850. The hall, which had recently been 
 built as a high-class music hall for Mr. John Hullah, later 
 became the Queen's Theatre. It was afterwards transformed 
 into the University Co-operative Stores, and is now a gymnasium 
 of the Young Men's Christian Association.
 
 68 CAKDINAL MANNING. 
 
 herself from the decision of the Judicial Committee. 
 " It appears to me," he said, " that there are two dangers 
 we may run the risk of falling into, the one of under- 
 rating the crisis, the other of over-rating the meeting. 
 I say of under-rating the crisis, and for this reason. 
 It has often been said that first thoughts and third 
 thoughts are generally alike, and also generally correct, 
 while second thoughts those little arguments and 
 pleadings by which crafty and able men mislead are 
 the most perilous. I think this is "so. We are told 
 that the judgment of the Privy Council does not touch 
 doctrine, and that the claim of the civil power to 
 appoint judges is not for the purpose of interfering 
 with matters of doctrine, but merely for the purpose of 
 dealing with benefices, emoluments, and civil questions 
 in connection with the Church. These are the second 
 thoughts the intermediate, crafty arguments by which 
 honest men are misled and wise men are troubled. 
 The only thing for us to do is to meet the difficulty in 
 its full length and breadth. ... I would urge every 
 member of the Church, layman or priest, not to be 
 misled by any artifice or skill or authority, so far as to 
 be induced to look upon what has happened as of light 
 importance. ... If this meeting pass over with no 
 other result than the excitement of our present feel- 
 ing, then it will do infinitely more harm than good. 
 It would do more harm than good if, after such 
 an exhibition of zeal and earnestness, a man should 
 go home and think he had done a great act, and 
 that no more was necessary to be done. May this be 
 averted." 
 
 Any hope that Manning and others might have 
 entertained as to the possibility of the two Archbishops
 
 MIGEATION. 69 
 
 revoking in their spiritual character the sentence that 
 they had joined in pronouncing as Privy Councillors 
 was crushed before this month of July was ended by 
 the replies made by Sumner to the committee of the 
 " Metropolitan Church Union." He declined to receive 
 an address which, he said, assumed that he was in a 
 position "to reverse the sentence of the legitimate 
 court"; and in answer to a remonstrance he added, 
 "Nothing that I find in the law of God gives me 
 reason to believe that I should be acting in conformity 
 with His will if I refused Mr. Gorham admission to the 
 cure of souls on the ground of his hesitating to affirm 
 the spiritual regeneration of every baptized child." 
 One further effort was however made, if not to clear 
 the Church of England from the reproach that its 
 doctrines were subject to revision by the civil power, 
 at any rate to relieve the consciences of those who felt 
 themselves compromised by the recent judgment in 
 appeal; and the following Declaration touching the 
 Royal Supremacy was put into circulation, and received 
 numerous signatures during the autumn : 
 
 " Whereas it is required of every person admitted to 
 the order of deacon or priest, and likewise of persons 
 admitted to ecclesiastical offices or academical degrees, 
 to make oath that they abjure, and to subscribe to the 
 three articles of Canon xxxvi., one whereof touches the 
 Royal Supremacy : 
 
 " And whereas it is now made evident by the late 
 appeal and sentence in the case of Gorham v. the Bishop 
 of Exeter, and by the judgment of all the courts of 
 common law, that the Royal Supremacy, as defined and 
 established by statute law, invests the Crown with a
 
 70 CARDINAL MANNING. 
 
 power of hearing and deciding in appeal all matters, 
 however purely spiritual, of discipline and doctrine : 
 
 " And whereas to give such power to the Crown is at 
 variance with the divine office of the Universal Church, 
 as prescribed by the law of Christ : 
 
 " And whereas we, the undersigned clergy and laity 
 of the Church of England, at the time of making the 
 said oath and subscription, did not understand the 
 Royal Supremacy in the sense now ascribed to it by 
 the Courts of Law, nor have until this present time so 
 understood it, neither have believed that such authority 
 was claimed on behalf of our Sovereign : 
 
 " Now we do hereby declare : 
 
 " 1. That we have hitherto acknowledged, and do 
 now acknowledge the supremacy of the Crown in eccle- 
 siastical matters to be a supreme civil power over all 
 persons and causes in temporal things, and over the 
 temporal accidents of spiritual things. 
 
 " 2. That we do not, and in conscience cannot acknow- 
 ledge in the Crown the power recently exercised to hear 
 and judge in appeal the internal state or merits of 
 spiritual questions touching doctrine or discipline, the 
 custody of which is committed to the Church alone by 
 the law of Christ. 
 
 " We therefore, for the sake of our consciences, hereby 
 publicly declare that we acknowledge the Royal Supre- 
 macy in the sense above stated, and in no other. 
 
 "HENRY EDWARD MANNING, Archdeacon of Chi- 
 chester. 
 
 "ROBERT ISAAC WILBERFORCE, Archdeacon of the 
 East Riding. 
 
 "WILLIAM HODGE MILL, D.D., Regius Professor of 
 Hebrew, Cambridge."
 
 MIGRATION. 71 
 
 The possibility of Manning's secession from the 
 Church of England was however now recognized by 
 those who best knew his mind, and especially by Mr. 
 Gladstone and by the Wilberforces, three of whom were 
 sooner or later to take the same step, leaving only the 
 Bishop of Oxford behind. Mr. Gladstone was not in- 
 sensible to the inconsistency of the decision of the Privy 
 Council with the principles of sound churchmanship ; 
 but he was naturally of a cautious temperament, and 
 slow to move ; and the friendship he had formed some 
 five years earlier with Dr. Db'llinger had disposed him 
 to take a more favourable view of the Anglican as com- 
 pared with the Roman Church, on historical rather than 
 on strictly dogmatic grounds. With the modern Roman 
 devotional system moreover he had no sympathy, and 
 probably could never have acclimatized himself to it; 
 whereas Manning, judging from some letters recently pub- 
 lished in Bishop Charles Wordsworth's autobiography, 
 had for some time past felt a considerable attraction 
 towards it. 1 Mr. Gladstone was of opinion that if, 
 
 1 Thus, in Jan. 1842, he wrote to Dr. Christopher Wordsworth 
 (the father) : " You represent the mind of the English Church 
 before the storm and confusion of modern theologies broke in 
 upon it. . . Our young men have to work out by investigation 
 what they ought to have inherited from the living Church. . . 
 Our oral traditions are shallow and ambiguous ; and our only 
 hope is to withdraw into the seventeenth century." 
 
 To Charles Wordsworth he wrote in Feb. 1842 : " I mean to 
 write a book which to our priesthood shall be what Morinus is 
 to the foreign. I mean a dogmatic scholastic work." And in 
 Feb. 1845, "I exceedingly desire to read systematically and 
 exactly some of the Fathers and Schoolmen. Every day makes 
 me feel more my want of deep and thorough study in early life. 
 And I feel continually more conscious that there must be a 
 science of the Saints, based upon infallible truths, and capable of 
 a full and methodical statement. Our popular theology is a 
 perfect chaos. . . We hardly know what is capable of statement
 
 72 CAKDINAL MANNING. 
 
 immediately after the decision of the Privy Council, a 
 majority of the Bishops had openly in combination 
 declared that they would uphold the doctrine of the 
 Church on baptism, even though such a declaration 
 would not have been precisely a corporate act, yet it 
 would have sufficed to retain, not only Manning but 
 many others who, like him, were longing for some 
 authoritative declaration. But this seems doubtful, 
 judging from a letter which Samuel Wilberforce, who 
 was Manning's guest at Lavington, wrote to Gladstone 
 under date Sept. 14, 1850 : "My stay here has let me 
 see much of Manning. Never has he been so affectionate, 
 so open, so fully trusting with me. We have been 
 together through all his difficulties. But, alas! it has left 
 on my mind the full conviction that he is lost to us. It is, 
 as you say, the broad ground of historical enquiry where 
 our paths part. He seems to me to have followed 
 singly exactly the course which the Roman Church has 
 followed as a body. He has gone back into those early 
 times, when what afterwards became their corruptions 
 were only the germ-buds of Catholic usages ; he has 
 fully accustomed his mind to them, until a system which 
 wants them seems to him incomplete and uncatholic, 
 and one which has them is the wiser and holier and 
 more Catholic for having them ; until he can excuse to 
 a great degree their practical corruptions, and justify 
 altogether their doctrinal Tightness. All this has been 
 
 and what is not ; we have no scientific exposition of doctrine, 
 ethics and practical wisdom. I am not wishing for a merely 
 intellectual system. I believe what is called the science of the 
 Saints to be eminently productive of sanctity and devotion, as we 
 see in the life of St. Thomas Aquinas. And such work as this, 
 together with active charity, is to you and to me our home and 
 our all."
 
 MIGRATION. 73 
 
 stirred up and rendered practical in his mind by our 
 own troubles ; but the result of all leaves me very hope- 
 less of the issue. Few can understand what his and 
 my brother's present state are to me. I believe you 
 can ; the broken sleep, the heavy waking before the 
 sorrow has shaped itself with returning consciousness 
 into a definite form ; the vast and spreading dimensions 
 of the fear for others which it excites ; the clouding 
 over of all the future." 
 
 To this letter, so admirable in its tone and thus con- 
 trasting sharply with later letters from the same hand, 
 wherein Manning's "subtleties" and "denunciations" 
 were bitterly referred to, as accounting for other seces- 
 sions from the Church of England Mr. Gladstone 
 replied to the effect that from his own personal know- 
 ledge he had concluded that even before the Gorham 
 judgment the Archdeacon's mind had become imbued 
 with Roman Catholic ideas. He had not before that 
 date ceased to believe in the authority and mission of 
 the Church of England, but he had recognized behind 
 that Church the presence of a communion more august, 
 more venerable, more commanding. He had dwelt for 
 near upon ten years on the vital importance of the 
 unity of the Church. Of the three centuries of the 
 Church of England's separate life, the seventeenth was 
 the only one in which he could find a congenial refuge ; 
 and the more he scrutinized the doctrine of the Jacobite 
 divines, the more he saw it was based on political ex- 
 pediency, without foundation in the Reformation period, 
 and that it crumbled to nothing on the accession of 
 William III. The demonstration that a civil court 
 could,Vithout remedy, decide for the Church of England
 
 74 CARDINAL MANNING. 
 
 a point of doctrine, could hardly fail to shake an allegi- 
 ance which such considerations had already effectively 
 undermined. 
 
 Manning however remained in residence at Laving- 
 ton till nearly the end of the year, and was present in 
 the autumn at a gathering at St. Nicholas College, 
 Shoreham, and also attended the Bishop's Charge at 
 Chichester. The agitation against the " Papal Aggres- 
 sion " at this time placed him in an awkward position. 
 The Bull establishing a Diocesan Hierarchy to supersede 
 the former Vicars Apostolic was dated Sept. 24th, 1850, 
 and Cardinal Wiseman's famous letter, dated " out of 
 the Flaminian Gate," was written on Oct. 6th. Lord 
 John Russell's "Durham Letter" appeared a month 
 later; and thenceforward the country was in a blaze, 
 some six or seven thousand indignation meetings being 
 held before the close of the year. Manning, as Arch- 
 deacon, had perforce to preside at such a meeting of 
 the clergy of his archdeaconry, held in the library 
 of Chichester Cathedral on Nov. 27. 1 According to the 
 report of the proceedings, he began by explaining with 
 calmness and gentleness the reasons that had induced 
 him to accede to the request to call his clergy together, 
 and he went on to state, with touching sincerity and 
 
 1 On Nov. 23 lie had written to James Hope-Scott : " Your 
 last letter was a help to me, for I began to feel as if every man 
 had gone to his own house and left the matter. . . Events have 
 driven me to a decision. This anti-Popery cry has seized my 
 brethren, and they asked me to be convened. I must either 
 resign at once, or convene them ministerially, and express my 
 dissent, the reasons of which would involve my resignation. I 
 went to the Bishop and said this, and tendered my resignation. 
 He was very kind, and wished me to take time ; but I have 
 written and made it final." The Bishop in fact hoped against 
 hope much longer, and did not appoint a successor to Manning 
 until April, 1851.
 
 MIGRATION. 75 
 
 candour, the difference of opinion on the question now 
 before them which separated him from his brethren. 
 He reminded them that it was seventeen years since he 
 had first attended with them a meeting in that room, 
 and that this was probably the last occasion on which 
 they would see him there. After such an opening the 
 meeting was held in comparative calm, without personal 
 allusions or manifestations of angry feelings ; and the 
 Archdeacon responded to a vote of thanks for his 
 conduct in the chair proposed by the Dean. 
 
 A fortnight later the Guardian announced that he 
 had resigned his living and his archdeaconry and was 
 about to travel abroad, a denial being given to the 
 "painful rumours" about his impending secession. 
 He travelled however at this time only as far as St. 
 Barnabas', Pimlico, the mission church of the poor 
 inhabitants of "a remote corner of the fashionable 
 parish of St. George, Hanover Square," which had 
 been dear to him from its foundation. There were 
 "surplice-riots" in and about the church at this time, 
 and Manning offered to address the rioters in the 
 street ; but he was dissuaded from attempting it, as it 
 seemed likely he might sustain some serious injury, 
 the mob being "composed of some of the worst 
 characters about Westminster, Chelsea and Pimlico." 
 It was noted also at this time that he was out of 
 health a consequence doubtless of the anxieties that 
 had been pressing upon him and a period of rest and 
 recollection was still necessary before he found himself 
 able to take the step that was in fact inevitable ever 
 since it had become clear that an authoritative repudi- 
 ation of the Gorham decision by the Church of England, 
 as such, was not to be looked for. During this time
 
 76 CARDINAL MANNING. 
 
 he took no ministerial part in the Anglican Church 
 services, though the Guardian recorded that he was a 
 communicant at St. Paul's, Knightsbridge, in January, 
 1851. It was a time of transition; and some corre- 
 spondence with the Rev. T. W. Allies, Rector of Launton, 
 Bucks, whose book, The Church of England cleared 
 from the Charge of Schism, 2nd edition, published at 
 Oxford in 1848, still remains the ablest document on 
 that side as also some letters to James Hope-Scott, 
 illustrate in an interesting way the gradual progress of 
 his convictions. In June, 1850, while admitting that 
 the book just mentioned was, to his mind, "ample 
 ground for doubting any contrary conclusion without 
 more evidence," he confessed that he felt with its 
 author the need for a re-examination of the subject, 
 on which he hoped to enter " with a single intention 
 to obey the truth and will of God with all my heart." 
 He regretted that a life which had been "active to 
 excess " had left him little time for reading ; and " the 
 mistrust of his own conclusions and opinions made him 
 the readier to accept those of his friend, who had far 
 outgone him in real study." When therefore Mr. Allies, 
 promptly deciding on his duty after the Gorham decision, 
 was received into the Catholic Church by Newman 
 early in September/1850, and published a small book, 
 The See of St. Peter, the Rock of the Church, the Source of 
 Jurisdiction and the Centre of Unity, in defence of the step 
 he had taken, it was natural that Manning should reply, 
 on receipt of a copy from its author, " I have read it 
 once, and shall read it again closely, and with the 
 examination you would desire. It is very able, and 
 demands a full treatment by any one who will answer it. 
 Let me have your prayers, that I may know and do the
 
 MIGRATION. 77 
 
 will of God in all things." To Hope-Scott, with whom 
 he felt the fullest sympathy all through this anxious 
 time, he wrote in November, " I should be glad if we 
 might keep together ; and whatever must be done, do it 
 with a calmness and deliberateness which shall give 
 testimony that it shall not be done in lightness " ; and 
 in December, "I feel with you that the argument is 
 complete. For a long time I nevertheless felt a fear 
 lest I should be doing an act morally wrong. This fear 
 has passed away, because the Church of England has 
 revealed itself [in the agitation against the newly- 
 established Catholic hierarchy] in a way to make me 
 fear more on the other side. It remains therefore as 
 an act of the will. But this, I suppose, it must be. 
 And in making it I am helped by the fact that to 
 remain, under our changed or revealed circumstances, 
 would also be an act of the will, and that, not in con- 
 formity with, but in opposition to, intellectual real 
 conviction ; and the intellect is God's gift, and our 
 instrument in attaining knowledge of His will. ... It 
 would be to me a very great happiness if we could act 
 together, and our names go together in the first pub- 
 lication of the fact. ... I entirely feel what you say of 
 the alternative. It is either Rome, or license of thought 
 and will." 
 
 A few days short of four months after the date of this 
 letter, on April 6th, the 5th Sunday in Lent (Passion 
 Sunday), 1851, Manning and Hope set out from 14, 
 Queen Street, Mayfair, the residence of the latter, for 
 the neighbouring church of the Jesuits in Farm Street 
 Mews, and were there received into the Catholic Church 
 by Father Brownbill, S.J. To men with their minds 
 so long and so fully made up it was but the coming
 
 78 CARDINAL MANNING. 
 
 into harbour after much labour and anxiety on a stormy 
 sea. Writing to Hope at a later time Manning said, 
 " I feel as if I had no desire unfulfilled, but to persevere 
 in what God has given me for His Son's sake. . . . How 
 blessed an end ! As the soul said to Dante : E da 
 martirio venni a qucsta pace. . . . You do not need 
 that I should say how sensibly I remember all your 
 sympathy, which was the only human help in the time 
 when we two went together through the trial, which to 
 be known must be endured. . . . We made no mistake 
 in our long reckoning, though we feared it up to the 
 last opening of Father B.'s door." To the Times, which 
 announced a year later that Manning's return to the 
 Church of England was expected, he wrote, under date 
 May 31, 1852, " I have found in the Catholic Church 
 all that I sought, and more than, while without its pale, 
 I had even been able to conceive." Such a man had 
 doubtless now found his true home. 
 
 The episodes connected with Manning's migration 
 from the Anglican to the Roman Church have been 
 given in detail, at the risk of tediousness, because on 
 the judgment which we form on his action in this 
 matter depends our judgment on his moral integrity ; 
 and, if this latter is unfavourable, he fails at once to 
 command our respect as an English leader in religion. 
 Apart from greatness as an administrator, which belongs 
 to a lower plane than moral or intellectual eminence, 
 no one would claim a foremost place for Manning, 
 except it be for courage, honesty and singleness of aim. 
 It is important therefore to show, as far as may be, 
 from his own words and actions, that these qualities 
 did not desert him at this crisis of his life. It is a 
 grave matter for any man to change his religion, graver
 
 MIGRATION. 79 
 
 for an office-holder in a Church, and gravest of all for 
 the recognized leader of an active and successful school. 
 Englishmen have seldom condoned submission to the 
 Church of Rome. In the case of Newman they came 
 to do so, but it was partly because they doubted whether 
 his submission was complete, and whether his heart 
 was not really at Oxford and in the Church of England 
 all the while. But about Manning's submission there 
 could be no such doubt ; and it is certain that it has 
 been less generally condoned. The question may be 
 considered apart from the truth of Catholicism and 
 the merits, or otherwise, of the system. Would he have 
 been morally justified in remaining in the Church of 
 England ? This again may be considered apart from 
 the case of others who at the same time held opinions 
 much the same as his, and did so remain. In matters 
 ecclesiastical and theological and, one may now add, 
 theosophical there are no limits to the diversities of 
 opinion to which men, apparently well-informed and not 
 unintelligent, may come, and that, it would seem, quite 
 honestly. This must be accepted as a first principle by 
 any one who would judge fairly from outside. But, on 
 the other hand, when a man has expressed himself 
 frankly, fully and frequently, as Manning had done, on 
 the position which he occupied, and has confessed, not 
 less frankly, that events have occurred inconsistent with 
 that position, we are able to judge whether or no he has 
 acted honourably in abandoning it or in holding to it. 
 And in this case the conclusion seems clear, that if the 
 Archdeacon of Chichester had elected to remain such 
 in 1850, and had risen thence to the Anglican Primacy 
 of all England, we might have had a very successful 
 Archbishop of Canterbury, but a man who could not have
 
 80 CAEDINAL MANNING. 
 
 been accounted great, since his own conscience would 
 ever have condemned him as wanting in moral courage. 
 It was doubtless a difficult step to take, infinitely 
 more difficult then than now, when the external aspects 
 of Catholicism have ceased to offend any one, and 
 Catholics themselves are recognized as good citizens, no 
 less respectable than their Protestant fellow-country- 
 men. A special difficulty was also raised, as has been 
 noted, by the contemporary no-popery agitation, fierce, 
 suspicious and unreasonable ; and this incidentally 
 placed another stumbling-block in the way of possible 
 converts to Catholicism, as it disclosed a want of unity 
 among the English Catholics themselves. Sundry 
 Catholics, especially in the north, attended meetings to 
 protest against the "Papal Aggression," and supported the 
 resolutions proposed. Lord Beaumont, a Catholic peer, 
 declared that the Pope's " ill-advised measure " gave to 
 Catholics "the alternative of breaking with Rome or of 
 violating their allegiance to the constitution of these 
 realms"; and the Duke of Norfolk wrote to him 
 expressing his entire concurrence in this view, adding 
 his belief that "Ultramontane opinions are totally 
 incompatible with allegiance to our Sovereign and with 
 our constitution." Manning had long been a better 
 Catholic than these men, and was better able to distin- 
 guish between the spheres of temporal and of spiritual 
 authority. Nor was he the less Catholic-minded for 
 never having dabbled in Catholic ceremonial. Copes, 
 chasubles and stoles, and even the " eastward position," 
 were unknown in the Church of England in his day. 
 Daily service, weekly communion, the surplice in the 
 pulpit, and the retention in the church until the con- 
 clusion of the prayer for the Church Militant of those
 
 MIGRATION. 81 
 
 who did not intend ultimately to " stay," these were 
 the distinctive marks of the High Churchmen of half 
 a century ago^ innocent enough and authorized by the 
 rubrics, but nevertheless provoking suspicion and even 
 arousing riotous opposition. It was from the headship 
 of a movement strong and growing, one that was, as we 
 have since seen, going forth conquering and to conquer, 
 that Manning withdrew, because he saw that, while it 
 appealed to history, it was not historically sound. And 
 to become a Catholic in those days was socially to die, 
 as far as the great world of England was concerned. 
 In academic, literary, political and other cultured circles 
 he was to be known no more for a season, and was to 
 be mentioned, if at all, in sad whispers, as if dead or 
 mentally deranged ; but it mattered little to him, as he 
 believed he had found that ideal which for more than 
 twenty years he had desired to serve. 1 
 
 1 Manning's present successor at Lavington, the Rev. Rowley 
 Lascelles, in reply to inquiries as to whether any memories of their 
 former Rector still existed among his old parishioners, wrote: 
 " The tradition among the old people here is that Manning and 
 Samuel "Wilberforce were fellow-pupils at Lavington Rectory, and 
 fell in love with the Rector's daughters. One old man, now dead, 
 said to me, pointing to the setting sun, glowing large and red 
 through the mists, 'Ah, sir ! that is just what the Archdeacon was 
 so fond of. He used often to admire it, as he stood, over the hill 
 there : " Don't it look beautiful, John, sinking to rest when his 
 work is done. That is how you and I will sink to rest when our 
 work is done, if " ' the old man's memory seems to have failed him 
 just at this point l "ifwe has luck!"' One old woman now living 
 in the parish (Jan. 1892) was converted by Manning from Roman 
 Catholicism. In later years he made a journey to Graffham in the 
 hope a vain hope, as it turned out of changing her opinions 
 once more."
 
 CHAPTER IV. 
 
 ROME AND BATSWATEE. 
 
 THE distinguished convert was welcomed by the Tablet 
 in language not unworthy of the occasion : 
 
 " Whilst congratulating the Catholic Church on the 
 general conversions, 1 we must not omit to mention in 
 particular the great importance of one of them. The 
 name of Manning has always stood next after that illus- 
 trious triumvirate, one of whom, the greatest, has long 
 since brought all the treasures of his learning to the 
 service of our holy Mother. In some respects we may 
 even say that Mr. Manning has commanded a yet greater 
 influence than Dr. Pusey or Mr. Keble. Whilst Dr. 
 Pusey has been the idolized guide of a very small party 
 of very sincere and blindly-devoted followers, whom he 
 has influenced by the charm of a particular sort of 
 spirituality, purely subjective, hostile to reasoning, deeply 
 tinged by individual heresy, Mr. Manning has really 
 attempted to work the English Establishment on 
 
 1 Among a considerable number of Anglicans who also made 
 their submission to Rome at this time, the most noteworthy case 
 was that of four clergymen and several lay-helpers attached to the 
 church of St. Saviour's, Leeds.
 
 KOME AND BAYSWATEK. 83 
 
 Catholic principles, in a high and important official 
 position. We see in what he did all that a great eccle- 
 siastical functionary in that Establishment could do. 
 His singular capacity for business and knowledge of the 
 world gave him advantages which no other chief of the 
 Tractarian movement enjoyed for carrying out Catholic 
 principles, as far as they could be carried out in the 
 Established Church. None of the three other leaders 
 approached him for possessing at once the complete 
 confidence of the Catholicizing party and the high 
 respect of the opposite faction. If any man therefore 
 could have restored unity and rebuilt that house of sand, 
 he could have done it. Si Pergama dextrd, &c. But 
 even Manning, with all his great position, as Archdeacon 
 of Chichester, his important connexion, as brother-in-law 
 to the Bishop of Oxford [to Mrs. Samuel Wilberforce], 
 his prudence, his eloquence, his remarkable aptitude for 
 and acquaintance with affairs, his forbearance, his 
 patience and his holiness, has at last felt that he could 
 do nothing, that the Church of England is Protestant, 
 and Protestant it will remain, that it is not the Church 
 of Augustine and Anselm, but of Cranmer and Burnet, 
 that if men wish to be Catholics they must have re- 
 course to the Chair of Peter, to the Roman unity. There 
 alone shines all the fulness of truth. 
 
 " But whilst we thus congratulate our readers on this 
 important accession of one of the leading minds of the 
 Anglican Establishment, we shall hardly have done our 
 duty as journalists or as Catholics if we did not say 
 something on the great, the heroic sacrifices this man 
 has made for the sake of Catholic truth. He has given 
 up all that is most dear to that lofty ambition which 
 forms the peculiar temptation of minds of the noblest
 
 84 CAKDINAL MANNING. 
 
 mould. A position exactly suited to his talents, of 
 widely-extended influence and a splendid future, the 
 favour of great men, and the almost certainty (had he 
 preferred it to his conscience) of ultimately carrying out 
 his views as Bishop, the devoted adherence of troops of 
 friends, an abode as fair as any of those we see scattered 
 over England and occupied by her ministers fortunate 
 in this world's goods ! an abode amid calm streams and 
 green woody hills, with that ancient village church, in 
 its present state almost the creation of his genius and 
 cultivated taste all this, and far more, Mr. Manning 
 has given up with a great heart, generous and liberal to 
 Almighty God, who has been so liberal of graces to him, 
 counting all as nothing so that he may fight for the Holy 
 Catholic Church, now that he has seen her star in the 
 distance. He has not, like others, pointed out the way 
 to Bethlehem, and then refused to go thither himself." 
 
 It is evidence of a certain continuity of which Manning 
 was conscious in his clerical career, that he never for one 
 moment hesitated, as Newman had done, about serving 
 the Catholic Church as a priest ; and it is evidence of 
 a considerateness on the part of Cardinal Wiseman 
 rare in the circumstances, though in Manning's case 
 these were doubtless exceptional that he threw no 
 obstacles in the way, but conferred on the neophyte the 
 
 1 Manning himself never published any defence of the step he 
 had taken. Some years later he wrote : " I have never thought 
 it necessary to publish the reasons of my submission to the Church 
 of God. I felt that those who knew me knew my reasons, for 
 they had followed my words and acts, and that they who did 
 not know me would not care to know. I felt, too, that the best 
 expositor of a man's conduct is his life, and that in a few years 
 and in the way of duty I should naturally and unconsciously 
 make clear and intelligible to all who care to know the motives of 
 faith which governed me in that time of public and private trial."
 
 ROME AND BAYSWATER. 85 
 
 tonsure a week after he had been received into the 
 Church thus at once constituting him a Catholic 
 ecclesiastic and, dispensing with the " interstices," pro- 
 ceeded rapidly with the minor and the sacred orders, so 
 that he was admitted to the priesthood on the Saturday 
 in Whitsun Week, 1851, before he had been ten weeks 
 a Catholic, and said his first mass in the church in Farm 
 Street on Monday, June 16, having been previously 
 instructed in the ceremonies by Father Faber, of the 
 Oratory. The assistant priest on the occasion was the 
 eloquent French Jesuit, Ravignan ; and a large congre- 
 gation was present, and, according to custom, kissed the 
 new priest's hands at the conclusion of the ceremony. 
 The rapidity of his promotion was, however, viewed by 
 some with dissatisfaction, perhaps because of anxieties 
 caused by the extravagances of some of the recent con- 
 verts : and the correspondent of the Tablet concluded 
 his account of the proceedings with the caustic remark, 
 " I hear that it is Mr. Manning's intention to visit 
 Rome in the autumn, for the pwyoose of commencing his 
 theological studies." Fourteen years later, when he had 
 been appointed Archbishop of Westminster, the same 
 journal, describing Manning's previous career, used lan- 
 guage more courteous : " Ordained priest by the late 
 Cardinal Wiseman very shortly after his conversion . . . 
 he did not remain in England, but went at once to 
 Rome, to continue at the centre of all theological learn- 
 ing the course of study which had been his favourite 
 pursuit, even before his conversion." There was how- 
 ever something more than mere jealousy in the earlier 
 criticism. However well read in theology a man may be, 
 however familiar with the Fathers, the Schoolmen, the 
 Jesuits and later writers, it is certain that, unless his
 
 86 CARDINAL MANNING. - 
 
 studies have been pursued within the Catholic Church, 
 there will be wanting something which an infinitely less 
 lettered seminary-student, or a newly-ordained " reli- 
 gious," will securely possess. And Manning, though fairly 
 well read, was never, either as an Anglican or a Catholic, 
 a profound theologian. Nevertheless, in his case there 
 was no occasion for misgiving. His theological temper 
 at any rate had been for years as nearly Catholic as is 
 compatible with a materially non-Catholic position ; and 
 as a priest he could be trusted to utter nothing for 
 which he had not the fullest authority ; while he was 
 eager to make good at the fountain-head of theology 
 those deficiencies of which he was conscious. Advised 
 however, for health's sake, not to proceed to Rome till 
 the autumn, he was employed during the summer in 
 assisting the invalid priest of the Kensington district 
 who died at this time. By Christmas he was settled 
 in Rome, with his nephew, the Rev. W. H. Anderdon, 
 and he was soon a familiar sight in tricorne and fer- 
 raiuolo, in the neighbourhood of the Church of the 
 Minerva and the Collegio Romano, where he attended 
 the lectures of the Jesuits Perrone and Passaglia. 1 
 
 1 Newman also attended their lectures, 1846-47. Perrone 
 (born in 1794) took refuge in England during the Roman revolu- 
 tion, 1848-50. He was appointed Rector of the Collegio Romano 
 in 1853 ; and in that year he published a treatise on Protestantism 
 and the rule of faith one of some sixty works that he wrote in 
 the preparation of which he made use of information obtained 
 from his distinguished pupils, and during his residence in England. 
 Passaglia (born in 1802) wrote a learned treatise on the immaculate 
 conception, which may be said to have rendered possible the 
 definition of that doctrine by Pius IX. in 1854. In 1861 he 
 declared himself against tbe temporal power as understood by the 
 Pope ; and he was thenceforward excommunicate, though he 
 never abandoned any Catholic doctrine, and indeed put forth a 
 reply to Renan's Vie de Jesus in 1863.
 
 ROME AND BAYSWATER. 87 
 
 He was resident at this time, and generally when in 
 Rome until 1854, at the Accademia dei Ndbili JEccle- 
 siastici, which he had been recommended to enter by 
 Pius IX., who received him in Rome with much 
 satisfaction, recalling an interview they had had four 
 years earlier, under very different circumstances. 1 This 
 college, which is situated near to the Church of the 
 Minerva, is designed mainly for the ecclesiastical edu- 
 cation of young men of good family and of recognized 
 ability, likely to find their home in the Roman Curia, 
 and it is often described as "a nursery of Cardinals." 
 Special instruction in diplomacy is given to promising 
 pupils, the traditions of Rome in this branch of learning 
 being here jealously guarded. Many of the students 
 are men of some experience in the priesthood, and the 
 regime of the college is therefore unlike that of an 
 ordinary seminary, and corresponds more with the 
 freedom of a college at Oxford or Cambridge. A pecu- 
 liarity in Manning's position at this time was the special 
 interest taken in him by Pope Pius IX. He was for 
 three years a student at the Accademia, in obedience to 
 the Pope's wishes, and " during that time," to quote 
 Manning's own words after the Pope's death in 1878, 
 " he used to admit me with great frequency to speak 
 with him. Every step I took was taken with his sanc- 
 tion, and to him and to his guidance I owe the chief 
 
 1 During later visits to Rome in all Manning made about five- 
 and-twenty he usually resided at the English College, otherwise 
 known as "the venerable College of St. Thomag de tfrbe." Of 
 this he wrote in 1875 : " Though not an alumnus, I am a true, 
 loyal and old friend. I have from time to time lived within its 
 walls so long as to amount to years. Every part of it is as familiar 
 to me as if it had been my home. Its memories and traditions 
 are sacred to all Catholics."
 
 88 CARDINAL MANNING. 
 
 decisions and acts of my later life. He permitted to 
 me a freedom of speech, and he used towards me an 
 openness, which made the relation in which he allowed 
 me to stand to him intimate and filial in no common 
 measure." Perhaps this was, in spite of painful separa- 
 tions and misunderstandings, the happiest period of 
 Manning's life. Material advantages were doubtless 
 greater while he was at Lavington ; and in later years 
 he obtained a full ^measure of the esteem which in this 
 country at least is not denied to a man who occupies 
 worthily a public position of dignity and influence. 
 But in the former case he was not free from the haunt- 
 ing anxieties of doubt this may perhaps be recognized 
 in his portrait painted by Richmond in 1844 while in 
 the latter, the responsibilities of his office could not 
 fail to weigh gravely on him. At any rate, a newly- 
 acquired liveliness of manner made some old friends, 
 who remained in the Anglican communion, shake their 
 heads and talk sadly about the "moral deterioration" 
 which they detected in him ; the truth being, in his and 
 in similar cases, that the atmosphere of Rome, with its 
 ecclesiastical cocksureness, being precisely the climate 
 for which he was by temperament designed, a sense of 
 security combined with the delight of realizing past 
 dreams in the devotional system of Rome, inexhaustible 
 in its tender sentiment and fascinating in its wealth of 
 historic lore, aroused in him a "joy in believing" 
 which he had not known before; and this brushed 
 away that earlier anxious mode of treatment of things 
 religious, which is indeed a characteristic of Protestant 
 divines, and not an unpleasing one to those who appre- 
 ciate how truly these things are " past finding out." 
 About a year after his own reception into the Church,
 
 ROME AND BAYSWATER. 89 
 
 Manning's brother Charles, with his family of four 
 children, took the same step an event which afforded 
 him the greatest satisfaction ; l and a few days after his 
 return to England, at the end of May, 1852, he himself 
 " received " Mr. Edward Badeley, Q.C., the ecclesiastical 
 lawyer, who had pleaded the Bishop of Exeter's cause 
 before the Privy Council two years before ; and from 
 this time onwards Manning was exceptionally active in 
 this particular matter, so that in 1865, when he was 
 appointed Archbishop, it was said that he had admitted 
 more converts into the Church than any other priest in 
 England. He was the guest of James Hope during the 
 summer of 1852, said mass daily at Farm Street, and 
 preached almost every Sunday at various churches on 
 behalf of some charitable object. In the spring of 1853 
 he first spoke publicly in a church in Rome, opening a 
 course of instructions in English at S. Andrea delle 
 Fratte, the church that was at one time famous for a 
 vision which converted a Jew named Ratisbonne. 2 The 
 summers of 1853 and of 1854 were also passed in 
 England, the latter period being marked by a sermon 
 preached at the Oratory in London on the feast of 
 St. Philip Neri, and by the important conversion of 
 Robert Isaac Wilberforce, Archdeacon of the East 
 Riding. Manning visited him at Burton Agnes, shortly 
 
 1 This is another point in which Manning's influence contrasts 
 with that of Newman, who was never followed into the Catholic 
 Church by any relation, distant or near. 
 
 2 Another sermon in Rome worth noting was preached January 
 7th, 1854, on the occasion of the consecration of Abbot Burder, in 
 the church of St. Gregory on the Coelian, which was afterwards 
 Manning's titular church as Cardinal, being selected doubtless 
 because it was from the monastery connected with it that St. 
 Augustine of Canterbury and his companions were despatched 
 for the conversion of 'England in 596.
 
 90 CARDINAL MANNING. 
 
 before he actually seceded from the Anglican Church, 
 a circumstance which gave occasion for Bishop Samuel 
 Wilberforce to write some indignant sentences about his 
 having gone there " trying to land his prey." But in 
 point of fact the Archdeacon had made up his mind 
 some time previously, and was only waiting to complete 
 the formalities of his resignation. He was certainly 
 a very distinguished convert, far the ablest of the 
 Wilberforce brothers, and a theologian whose works 
 on the Incarnation and the Holy Eucharist are still 
 read with admiration in the Church of England ; 
 though his later and not less able work on the 
 " Principles of Church Authority," in which he explains 
 his submission to the Roman Church, is neglected. 
 His life as a Catholic was of brief duration, and was 
 almost tragic in its sudden close. As being un- 
 married he was free to enter the priesthood, and he 
 became a student, as Manning had been, at the Acca- 
 demia. It was practically settled that he was to assist 
 Manning in the contemplated work in Bayswater, but 
 dis aliter visum. The mode of life at the Accademia 
 did not suit him, and in January, 1857, he went out to 
 Albano, accompanied by Manning, for change of air, 
 and there died of gastric fever, on Tuesday, February 4th. 
 He was a deacon, and was to have been ordained priest 
 in a few weeks. 
 
 Meanwhile, during the \ summers of 1855 and 1856, 
 Manning's activity never flagged ; and, besides the usual 
 record of his sermons, two of which were preached in 
 the churches of religious orders in London the Passion- 
 ists at Highgate, and the Redemptorists at Clapham he 
 was appointed by Cardinal Wiseman diocesan inspector 
 of schools in August, 1856. In the autumn of this year
 
 ROME AND BAYSWATER. 91 
 
 it was understood that he was to have charge of a new 
 mission called " St. Helen's, Westbourne Grove," where 
 he was to be assisted by Robert Isaac "Wilberforce, as 
 noted above, by C. H. Laprimaudaye, who had once 
 been his curate-in-charge of the parish of Graff ham, and 
 by his nephews, W. Manning and W. Roberts ; l but the 
 character the community was to take remained as yet 
 undecided. 
 
 Manning's own mind on the subject was, however, 
 already pretty well made up ; and in December, 1856, 
 travelling to Rome with his nephew William Manning, 
 he halted a few days at Milan, and was the guest of the 
 community there known as the " Oblates of St. Charles." 
 This society, founded by the famous Archbishop of 
 Milan in the sixteenth century, is not precisely a re- 
 ligious order, but corresponds very closely with the 
 institute of the Oratory, being an association of secular 
 priests who live together in community, voluntarily 
 submitting to a common rule of life, but taking no vow 
 of poverty, and being free to quit the society at their 
 own request. In one important matter, however, it 
 differs from the Oratory, and it is this characteristic 
 which doubtless attracted Manning, whose line was 
 always to co-operate with and to strengthen the Bishop, 
 as the source of unity and authority within the diocese. 
 The Oratorians are directly subject, through their 
 Superior, to the Pope, and are only subject to the Bishop 
 of the diocese in which they live in having to obtain 
 faculties, etc., from him ; and this is barely more than a 
 matter of form. The Oblates of St. Charles, on the 
 other hand, are, by their constitution, at the beck and 
 
 1 A nephew of Cardinal Wiseman's, named Burke, was also 
 mentioned.
 
 92 CARDINAL MANNING. 
 
 call of their Bishop, and are thus of the greatest ser- 
 vice to him in countries, like England, where priests 
 are comparatively few, and where there is consequently 
 a difficulty in finding men suitable to undertake the 
 spiritual direction of religious communities of women, 
 or men who can at a moment's notice supply vacancies 
 caused by death or ill-health. Manning's visit to 
 Milan satisfied him as to the utility of this institute 
 for the diocese of Westminster; and, shortly after 
 his arrival in Rome a few days before Christmas, he 
 submitted to the Pope a rule modified slightly from 
 that of Milan, which was without hesitation approved. 
 During this visit to Rome Manning stayed at the 
 Minerva Hotel, so as to be near his old friends at the 
 Accademia, and especially Wilberforce, whose death- 
 bed he was to attend. Four days after that event 
 Manning preached in the church of San Carlo in Corso 
 the first of a course of three sermons in English. His 
 subject was that devotion to the Blessed Virgin is a 
 necessary consequence of a real belief in the Incarna- 
 tion, and "he was listened to for over an hour with 
 breathless attention. The sermon was rather contro- 
 versial than practical ; and closeness of reasoning," the 
 correspondent of the Tablet goes on to say, "is not 
 perhaps the most striking feature in Manning's style of 
 eloquence ; but there are great difficulties in preaching 
 a Catholic sermon to a Protestant congregation; and 
 the Catholics were comparatively few." The third of 
 this course, on the authority of the Church in the 
 interpretation of Scripture, was reckoned "the most 
 brilliant and effective of the three." 
 
 Shortly after Manning's return to England it was 
 announced that the Pope, who had conferred on him
 
 ROME AND BAYSWATER. 93 
 
 the degree of D.D. at the close of his course of study at 
 the Accademia in 1854, had appointed him Provost of 
 Westminster, the patronage falling to him because the 
 former occupant of the post, Dr. Whitty, had resigned in 
 curia, in order to become a Jesuit. This post corresponds 
 with a Deanery in the Anglican Church, though lacking 
 the comfortable residence, the ample income and the 
 otium cum dignitate that are associated with the latter. 
 At this time began to be noticeable among the more 
 old-fashioned Catholics, laymen as well as priests, some 
 alarm and jealousy as to the rapid advancement of the 
 active convert who was doing so much to infuse a 
 specially Roman flavour into the hitherto rather sleepy 
 Catholicism of England. The same men, some of 
 them, had experienced a similar fear on the establish- 
 ment of the hierarchy six years previously. They did 
 not carry their opposition farther than the murmurs of 
 private conversation ; in a sense they were really proud 
 of the man whom they feared ; but it was new in 
 England to hear so much about the prerogatives of the 
 Pope and the sanctity of his temporal power; and a 
 revival of anti-Catholic agitation, perhaps even of per- 
 secution, was dreaded. Meanwhile Manning was more 
 active than ever, often preaching two sermons at 
 different churches on the same Sunday, and receiving 
 numerous converts. 1 On the night of Whitsunday, 
 1857, he took up his residence with his community in 
 the house of the Oblates of St. Charles at Bayswater, 
 and the new church was opened on July 2nd. 
 
 A mere record of sermons preached is however no 
 
 1 Among converts received in the autumn of 1857 was Henry 
 Nutcombe Oxenham, curate of St. Thomas', Oxford, who was 
 destined later to be a thorn in Manning's side.
 
 94 CARDINAL MANNING. 
 
 test of the work done by a Catholic priest, though in 
 Manning's case it is a remarkable record, even in point 
 of numbers, and also means more than an equal number 
 in other cases, \vhich might be a mere repetitipn of 
 well-worn commonplaces and pious platitudes. The 
 work of a priest in a community, such as that of which 
 Manning was now the Superior, is a daily one, and 
 begins early and often ends late. His morning medi- 
 tation, followed by mass and thanksgiving, would 
 occupy from an hour to an hour and a half before 
 breakfast. In addition to this, the rapid recitation of 
 the " office " contained in the Breviary occupies at 
 least another hour. Then there is correspondence and 
 the business of the community to attend to, as well as 
 theological study, which, with other reading, would 
 occupy the whole morning ; but these duties are sure 
 to be interrupted, and that more than once, either by 
 the confessional bell, or by a summons to see some one 
 in an "instruction-room," who may be an anxious 
 inquirer, a plausible beggar, or a hardened time-waster, 
 probably of the female sex, whose desire to discuss 
 trivialities with Father A. or B. is inexhaustible, and, 
 without some rudeness, irrepressible. The afternoon 
 would be devoted to visiting among the poor, or to 
 giving catechetical instruction in the public schools; 
 after which would follow the special devotions of the 
 community in the private chapel of the house ; and an 
 evening, designed like the morning for study, or for the 
 preparation of sermons, would be even more persistently 
 disturbed, and attendance in the confessional might be 
 prolonged, certainly on a Saturday, to a late hour. 
 After this there would probably remain some "office" 
 to recite ; and now and again the wearied priest would
 
 ROME AND BAYSWATER. 95 
 
 have his rest broken by a summons never to be neg- 
 lected to convey the last sacraments to some dying, 
 or supposed to be dying, person. Such, with the 
 additional burden of the duties of Superior, presiding 
 at the weekly meetings of the community in chapter, 
 was Manning's daily life in London for the eight 
 years during which his home was in Bayswater, 
 strenuous and earnest, with the only relaxation of 
 periodical visits to Rome, where he made a pro- 
 longed stay in the spring and early summer of 1860. 
 At this time the Pope showed him a fresh mark of 
 favour perhaps a special reward for the lectures on 
 the Temporal Power delivered at Bayswater in Feb- 
 ruary this year by conferring on him the dignities of 
 Protonotary Apostolic and Domestic Prelate to his Holi- 
 ness. 1 Manning thus became " Monsignor " or " Right 
 Rev.," and acquired the privilege of " pontificating," or 
 of using the insignia of a Bishop, on solemn occasions 
 approved by the diocesan; a luxury in which he in- 
 dulged once or twice. These titles, however, and ritual 
 peculiarities were comparatively novelties in England, 
 and were not altogether acceptable to the older gener- 
 ation of priests, over sundry of whom, as Provost of the 
 Canons of Westminster, Manning had at times to preside. 
 In 1860, moreover, the temporal power of the Pope 
 was seriously threatened, as indeed it had been many 
 times before ; but it was new to the British public to 
 find that a number of the Queen's subjects regarded 
 the Pope's cause as their own. The successes of Gari- 
 baldi in Sicily and Naples had given general satisfaction 
 
 1 In March this year the Pope excommunicated, without naming, 
 the invaders and usurpers of sundry provinces in the Pontifical 
 States,
 
 96 CARDINAL MANNING. 
 
 in England, as did also, even in a greater degree, the 
 southern progress of the Piedmontese army ; and when 
 the latter took Spoleto by assault, and the capture 
 involved the defeat of some three hundred Irish volun- 
 teers under a Major O'Reilly, it was natural that some 
 uneasiness and irritation should be felt in England, 
 which was not allayed when a month later a Requiem, 
 at which Manning preached, was sung at St. Patrick's, 
 Soho, " for the souls of the Pope's defenders." 
 
 There was nothing specially eventful in Manning's 
 life as Superior of the Oblates of St. Charles and Provost 
 of Westminster ; but other occasions of some interest 
 that may be noted are : a discourse before the Accademia 
 in Rome in April, 1863, his subject being " Rome," at 
 which he was enthusiastically received ; l a sermon 
 preached at the laying of the foundation-stone of the 
 Dominican Church, Haverstock Hill, in August the 
 same year, the ceremony being performed by Pere A. 
 V. Jandel, General of the Order ; an appeal made at 
 the English College in Rome, in January, 1864, on 
 behalf of the proposed new church of St. Thomas of 
 Canterbury in Rome, for which object he also preached 
 a sermon at S. Carlo in Corso, which was printed ; 
 another sermon in Rome at Santa Maria in Monte, 
 in March the same year, on the " Essays and Reviews " 
 decision ; and speeches made as chairman of meetings 
 at which steps were taken, in the one case to secure 
 
 1 There was nevertheless among a section of the Roman pre- 
 lacy some dislike entertained for Alanning, perhaps occasioned by 
 jealousy of his intimacy with the Pope. By these men he was 
 nicknamed Monsignor Ignorante, partly on account of his not 
 being a deeply-read theologian, but more because of a certain 
 unreadiness, which he never got over, to perform his part accurately 
 in the less ordinary ceremonial of great Church " functions."
 
 HOME AND BAYSWATER. 97 
 
 better provision in Reformatory schools for Catholic 
 children, and in the other, to establish on a more 
 permanent footing the collection of " Peter's Pence " in 
 England, both of them objects which lay very near 
 his heart. 1 
 
 In January, 1865, he was again in Rome, and walked 
 on February 2nd in the Pope's Candlemas procession 
 at St. Peter's. On returning to his room he found a 
 telegram to the effect that Cardinal Wiseman was 
 dying. He at once set out for London, and was in 
 time to be present at and console his Archbishop's last 
 hours indeed he said mass in his chamber some 
 mornings before the end came. 
 
 In conjunction with Mgr. William Thompson he found 
 himself appointed Wiseman's literary executor, and the 
 two took some pains to make it known that other 
 memoirs and biographical sketches of the late Cardinal 
 that had been advertised would not be authentic, as the 
 documents necessary for an adequate biography were in 
 their possession. They also invited the assistance of the 
 late Cardinal's friends and correspondents in furnishing 
 
 1 An anecdote told of Manning at this period of his life is 
 perhaps worth recording. He had been commissioned by Cardinal 
 Wiseman to enquire into the truth of certain serious allegations 
 made against a priest of the diocese. Arrived at the house, he 
 was shown into the parlour ; and in a few minutes the priest 
 appeared with a stole in his hand which he gave to Manning, 
 saying, "Please, father, hear my confession" ; and in a moment 
 he was on his knees beginning it. "Not yet,' 1 said Manning, 
 perceiving the trick and rising. When he had completed the 
 enquiry, and had read over to the priest the notes of the evidence 
 he had taken, he expressed his willingness to hear him ; but the 
 other's zeal had by this time evaporated. Of course a confession 
 of his delinquency, made inforo conscientice, would have prevented 
 Manning from using the knowledge thus obtained, and so his 
 mission would have failed. It is said that the priest had foiled a 
 previous enquiry by this ingenious ruse. 
 
 H
 
 98 CARDINAL MANNING. 
 
 them with copies of his letters or other writings, and in 
 giving information as to marked events in his life. But 
 nothing came of the project. All that the literary 
 executors actually published was an incomplete lecture 
 on Shakespeare. Perhaps it was inevitable that the 
 career of a great ecclesiastic, like that of a great 
 statesman, should not be related with full detail until 
 his own generation has passed away. 
 
 The jubilee, or twenty-fifth anniversary of Wiseman's 
 consecration as Bishop, was to have been celebrated on 
 June 8th, 1865 ; but the day was destined to witness 
 the consecration of his successor. A set of gold altar- 
 plate was being made in Rome to be presented to him 
 on the occasion; but at a meeting at the Stafford Club 
 a month after his death it was agreed that, the testi- 
 monial now having become a memorial, the form the 
 latter should take should be a Cathedral church and 
 establishment for the diocese of Westminster. At a 
 subsequent meeting Manning expressed his approval of 
 the scheme and subscribed 1,000 towards it. But in 
 his speech he showed clearly that he would have pre- 
 ferred it to have taken another form, and that, while 
 he would encourage the building of the Cathedral, he 
 would not let another and a more important matter be 
 forgotten. " My first thought," he said, " was that we 
 could not give the late Cardinal a more beautiful 
 memorial than some institution for the benefit of the 
 20,000 poor neglected Catholic children of London. 
 But afterwards it seemed to me that this work of 
 building a Cathedral might be done straightway, while 
 the virtues of the Cardinal are fresh in our minds. So 
 I will go in heartily for this work ; but I will also keep 
 the case of these 20,000 children before my mind."
 
 ROME AND BAYSWATER. 99 
 
 The event showed that he thought more highly of the 
 less pretentious memorial. The sum of 16,000 was 
 however subscribed in the room, and arrangements 
 were made for the collection of subscriptions on the 
 Continent and in America. But the story of the slow 
 progress of the Westminster Cathedral scheme belongs 
 to a later period. 
 
 Nothing authoritative was ever published explaining 
 the circumstances under which Manning was selected to 
 succeed Wiseman, nor indeed would any such statement 
 have been regular. But it was generally understood 
 that the Chapter of Westminster, of which Canon 
 O'Neale had been elected Vicar-Capitular during the 
 vacancy, submitted to the Pope three names as dignus, 
 dignior and dignissimus, and that Manning's name was 
 not among the three, and that none of the three was 
 approved. But it was explained later, in excuse of 
 what would otherwise have seemed the arbitrary conduct 
 of the Pope, that Dr. Grant, of Southwark, and Dr. 
 Clifford, of Clifton, had both sent to Rome a decided 
 expression of their unwillingness to accept the post, and 
 that the Pope, being thus left with only one name, that 
 of Dr. Errington, was deprived of his customary power 
 of selection, and so put them all aside. However that 
 may be, it may be taken as certain that the Pope would 
 have insisted on the appointment of Manning. Grant 
 was a saintly man, undoubtedly, but he had little or no 
 knowledge of affairs ; Clifford was well connected with 
 the Catholic aristocracy, and was accounted a learned 
 man, but he was not an ardent Papist using the term 
 as equivalent to the popular sense of the ambiguous 
 "Ultramontane." And, as to Errington, strong man as 
 he certainly was in some directions, it is not easy to see
 
 100 CARDINAL MANNING. 
 
 how the Canons could have recommended him without 
 some impertinence. He had been Bishop of Plymouth, 
 1851 1855, and it is true he was created titular 
 Archbishop of Trebizond on resigning his see in the 
 year last named, in order to become coadjutor to 
 Cardinal Wiseman, cum jure successionis. But in 1862, 
 the Pope, either because he misliked Errington's influ- 
 ence over Wiseman, or because he had already resolved 
 on Manning's advancement, "relieved" him of this 
 appointment, on Errington's refusal to' resign, and he 
 remained in retirement until September, 1865, when he 
 took charge for a time of the Catholic missions in the 
 Isle of Man, and later lived in seclusion at Prior Park. 
 Of the wisdom of Manning's appointment there could, 
 from the Pope's point of view, be no sort of doubt ; or, 
 if there had been any, it was dispelled by the con- 
 temptuous language with which the Times greeted the 
 announcement: "The Pope has seldom given a clearer 
 proof of his fallibility. . . A Clifford would be welcomed 
 by thoroughbred Catholics as a legitimate and heredi- 
 tary ruler; a Manning is no more than an aspiring 
 refugee from a hostile camp." Doubtless, in days when 
 the distinction between "old Catholics" and "converts" 
 was much more marked in England than it has been 
 now for many years past, there was among the former 
 some disappointment in not having an Archbishop 
 chosen from their own body ; but their sentiments were 
 much exaggerated in the language of one or two self- 
 constituted spokesmen, personally hostile to Manning ; 
 and, whatever discontent there may have been, it was 
 lost in the general chorus of approval. The Tablet 
 welcomed the new Archbishop with dignified reserve : 
 "The Metropolitan see of Westminster is no longer
 
 HOME AND BAYSWATER. 101 
 
 vacant. . . The nomination was made by the Holy 
 Father on April 30th, after many prayers had been 
 said, and many masses offered up, to obtain the Divine 
 assistance in the momentous choice. . . . We are suf- 
 ficiently familiar with the Catholic press to be aware 
 that the appointment of a new Bishop is generally con- 
 sidered as affording a Catholic editor an opportunity of 
 reassuring the Holy See by a decided expression of 
 editorial approbation, and of comforting the flock by 
 the announcement, upon editorial authority, that a 
 better choice could not possibly have been made. But 
 we have never attained to this sublime view of our 
 editorial mission, and have always held to the old 
 Catholic and Conservative doctrine, that when a ruler 
 or a superior is appointed by a competent authority, he 
 is to be accepted and reverenced within the sphere of 
 his commission as one whose claims are founded on a 
 right divine. It happens, indeed, that the new Arch- 
 bishop is known as a holy priest, zealous and devout, 
 endowed with more than ordinary power both to con- 
 vince the reason and to move the will of men. And it 
 is right that Protestants as well as Catholics should 
 appreciate and recognize these qualifications. But for 
 us Catholics, who believe that the prayers of the suc- 
 cessor of St. Peter, and of the faithful, are powerful to 
 obtain light and inspiration for the government of the 
 Church and the appointment of its rulers, the highest 
 recommendation to our allegiance that a canonically in- 
 stituted Bishop can bring is that he is an Apostle who 
 comes because he has been sent to us by God. And 
 our Protestant readers must not be surprised if the 
 appointment of a Catholic Archbishop is not deemed by 
 a Catholic layman a fit occasion for offering to the new
 
 102 CARDINAL MANNING. 
 
 dignitary such complimentary congratulations, and such 
 flattering testimonies, as a newly-made Minister or 
 Chancellor properly expects and receives from his col- 
 leagues at the Bar or in Parliament. Such language 
 would ill accord with the circumstances or with the 
 spirit in which the new Archbishop undertakes the 
 heavy burden laid upon him, and enters on the thorny 
 path which he is called to tread. Truly an arduous 
 task, a difficult situation, in trying times ! The burden 
 of the first Archbishop of Westminster. was not light; 
 that of his successor will be heavier still." 
 
 The Tablet's correspondent wrote from Rome in a 
 more enthusiastic strain : " Habemus Pontificem ! All 
 who feel with and for the Church are rejoiced beyond 
 measure at the decision. On merely human grounds 
 there is everything to assure us that we shall have a 
 great and holy priest to rule over us, and one who can 
 grapple, as few men could, with the great evils of the 
 time : who may live to see and act in a period when 
 the Church will stand face to face in England with 
 infidelity rather than heresy, and whose familiarity with 
 every phase of uncatholic intellect and teaching, from 
 his long and earnest struggle against rationalism in the 
 Anglican Church, gives him an advantage in dealing 
 with it we might look in vain for elsewhere." And, a 
 few days later : " The feeling of satisfaction at his 
 appointment, in France and among all Continental 
 Catholics, is as great as that of the great majority of 
 Englishmen. Even the Italie approves the choice, and 
 cannot find an exception to take to the Pope's line of 
 action in this case." 
 
 Manning was consecrated at St. Mary's, Moorfields, 
 at that time the Pro-cathedral and the most spacious
 
 HOME AND BAYSWATEE. 103 
 
 church in London, by William Bernard Ullathorne, 
 O. S. B., Bishop of Birmingham, on June 8th, 1865, the 
 day on which Wiseman was to have received congratu- 
 lations on his episcopal jubilee. Newman was present 
 on the occasion, an interested but not altogether a 
 sympathetic spectator ; for, though the recent publica- 
 tion of his Apologia had gone far to set him right in 
 the general opinion of the country, and had evoked 
 numerous addresses expressing admiration and confid- 
 ence from Catholics almost everywhere including one 
 from the priests of the diocese of Westminster the 
 divergence in sentiment between him and Manning had 
 been growing for some four or five years, and was to 
 grow wider still. 
 
 In September Manning left for Rome, and received 
 the pallium from the Pope on Michaelmas Day. Return- 
 ing to London he was enthroned at Moorfields on Nov. 
 6th. Replying to an address from the clergy on the 
 occasion he said : " We are not strangers to each other. 
 In these last fourteen years and more it has been my 
 happiness to live and labour among you. There is not 
 a mission in London in which your invitation has not 
 given me, year after year, a share in your work. There 
 is hardly a mission in the diocese the details of which I 
 have not learned from yourselves." Seldom has a 
 Bishop begun to rule a diocese more fully equipped 
 already with knowledge of its wants, or with a mind 
 more fully made up as to his own duties in regard to 
 them.
 
 CHAPTER V. 
 
 ARCHBISHOP OF WESTMINSTER. 
 
 THE versatile Hebrew who at one time controlled the 
 destinies of the British Empire, and for whom Catholi- 
 cism had much of the attractiveness that it had for 
 Thackeray, made in Lothair something of a portrait 
 of Archbishop Manning under the title of "Cardinal 
 Grandison." But he drew a far more real likeness of 
 him in the " Nigel Penruddock " of the later chapters 
 of Endymion: 
 
 " Nigel Penruddock had obtained great celebrity as a 
 preacher, while his extreme doctrines and practices had 
 alike amazed, fascinated and alarmed a large portion of 
 the public. For some time he had withdrawn from the 
 popular gaze ; but his individuality was too strong to be 
 easily forgotten, even if occasional paragraphs as to his 
 views and conduct were not sufficient to sustain and 
 even stimulate curiosity. . . . He was changed. Instead 
 of that anxious and moody look which formerly marred 
 the refined beauty of his countenance, his glance was 
 calm and yet radiant. He was thinner, it might almost 
 be said emaciated, which seemed to add height to his 
 tall figure. . . . Instead of avoiding society, as was his
 
 ARCHBISHOP OF WESTMINSTER. 105 
 
 wont in old days, the Archbishop sought it. And there 
 was nothing exclusive in his social habits; all classes 
 and all creeds, all conditions and orders of men, were 
 alike interesting to him ; they were part of the mighty 
 community with all whose pursuits and passions and 
 interests and occupations he seemed to sympathize, but 
 respecting which he had only one object to bring them 
 back once more to that imperial fold from which in an 
 hour of darkness and distraction they had miserably 
 wandered. ... So the Archbishop was seen everywhere, 
 even at fashionable assemblies. He was a frequent 
 guest at banquets which he never tasted, for he was a 
 smiling ascetic ; and, though he seemed to be preaching 
 or celebrating high mass in every part of the metropolis, 
 organizing schools, establishing convents and building 
 cathedrals, he could find time to move philanthropic 
 resolutions at middle-class meetings, attend learned 
 associations, and even occasionally send a paper to the 
 Royal Society." 
 
 Apart from a certain tawdriness, characteristic of all 
 Lord Beaconsfield's conceptions of the Church and of 
 society, the above may be taken as a very fair account 
 of what Manning was during the first twenty years of 
 his career as Archbishop, so far at least as that career 
 could be watched by the outside world. 1 But the real 
 
 1 As to the title " Archbishop of Westminster," which was, 
 strictly speaking, illegal until the repeal of the Ecclesiastical Titles 
 Act in 1871, it may be worth noting that Manning, in July, 
 1867, gave evidence before a Parliamentary Committee as to the 
 inconveniences resulting from the Act, and that in February, 
 1870, while absent in Rome for the Council, he was prosecuted 
 by a Mr. W. Cobbett for using the title. Judgment however was 
 given against the plaintiff, as he had not obtained the consent of 
 the Attorney-General, which was a necessary preliminary, in 
 accordance with the terms of the Act.
 
 106 CAKDINAL MANNING. 
 
 arduousness of his task was not so easily gauged. His 
 predecessor, Cardinal Wiseman, had held the reins 
 loosely. The Catholic clergy in this country some 
 thirty or more years ago were, speaking generally, able 
 men, many of whom, having been educated on the 
 Continent, had a somewhat wider horizon than their 
 successors of to-day. But they had much less of the 
 ecclesiastical spirit. 1 The traditions of an earlier day 
 had not yet completely died out, when a priest was 
 reckoned an alien in the land, was usually dressed as a 
 layman, and consoled his solitary evenings with a glass 
 or two of whiskey, or with a rubber of whist at the house 
 of perhaps the only educated member of his flock. 
 Moreover, the priests educated in France had decided 
 Gallican leanings ; and, if they had suspected Wiseman 
 of Ultramontanism, what were they to think of the very 
 advanced views of his successor ? 
 
 Manning's ideas of Church government had some- 
 thing of the military element about them. A priest 
 should be prepared to move at the bidding of his 
 superior and with brief notice from one end of the 
 diocese to the other. Under the constitution estab- 
 lished in England with the Diocesan Hierarchy in 1850, 
 only the Bishops are permanently settled as parish 
 priests; the others, not excluding the more dignified 
 " missionary rectors," are removable ad nutmn episcopi. 
 Wiseman had availed himself of this power but 
 
 1 So late as the early years of this century the four Catholic 
 bishops there were then in England would meet in lay attire at 
 some out-of-the-way country inn, and there discuss and decide 
 details of Church government over churchwarden pipes and a pot 
 of beer, adjuncts of a secret meeting of Catholics that were 
 regularly provided in the back parlour when mass was to be said, 
 so as to conceal the real cause of the assembly.
 
 ARCHBISHOP OF WESTMINSTER. 107 
 
 sparingly. In his amiable desire to give as little 
 trouble as possible, it was only under external pressure 
 that he would order a priest to quit his post and to 
 begin a new work elsewhere. Manning, on the other 
 hand, believed in the bracing effects of a change of air ; 
 and when a priest was congratulating himself on the 
 work he had accomplished and the popularity he had 
 achieved, say in Kensington, he would find himself one 
 morning under orders to begin a new and difficult work 
 in the east of London. Naturally, although obedience 
 is the first rule of a Catholic priest, this system did not 
 always work without friction; and there were from 
 time to time rumours of covert resistance to the new 
 Archbishop's rule ; indeed in one case it was said that 
 an elderly priest flatly refused to quit the presbytery in 
 which he had made his comfortable nest; and, after 
 remaining in it for some years contumacious and excom- 
 municate, died there, penitent and submissive only at 
 the last moment, the work of reconciliation having been 
 effected by the Archbishop himself, who more than once 
 came to plead with his rebellious subject. 
 
 Another difficulty that the new Archbishop had to 
 contend with was the persistent hostility of the press. 
 There had of course been a tremendous outburst against 
 Wiseman in 1850-51, but it died away in no long time ; 
 and it became rather the fashion to speak kindly of the 
 benevolent old gentleman who seemed so anxious to 
 disarm prejudice, and who really was never so happy as 
 when lecturing to a young men's institute on botany or 
 some other branch of science that did not in those days 
 conflict at any rate markedly with theology. But 
 Manning had espoused with his whole heart two causes 
 which were the objects of the British public's implacable
 
 108 CARDINAL MANNING. 
 
 hostility, the Temporal Power and the Pope's infalli- 
 bility; and, as he was instant in season and out of 
 season in writing, lecturing and preaching on the former, 
 which was menaced and in effect destroyed during the 
 first five or six years of his episcopate, he supplied 
 ample materials for the pens of reporters, sometimes 
 hostile but more often ill-informed on the subject, and 
 through them for able editors, who showed up the 
 dangerous tendencies of the Archbishop's Ultramon- 
 tanism with untiring zeal. Perhaps the only exception 
 in the London secular press was to be found in the 
 Spectator, which treated both these burning questions 
 with fairness, respect and intelligence. 
 
 There was however another aspect of the Arch- 
 bishop's work, to which he devoted himself with no less 
 intensity than to the upholding of Papal privileges, 
 the work of reclaiming and retaining within the Church 
 the children of the Catholic poor ; and for this he could 
 not fail to win admiration from all to whom it became 
 known ; though its full extent is hardly known even yet. 
 Manning was not blind to the importance of winning 
 wealthy and aristocratic converts to Catholicism ; he 
 had indeed special aptitude for such an undertaking; 
 but his experience as a priest at Bayswater had taught 
 him that, while eloquent Monsignori might compass sea 
 and land to make one such proselyte, a dozen or more 
 poor children would be lost to the Church through the 
 indifference or poverty of their parents, and especially by 
 their transference to workhouse or other public schools 
 in which Protestantism alone was taught. He had 
 proposed, before his consecration to the episcopate, 
 that provision for these children, whose number he 
 estimated at 20,000, should be the form taken by the
 
 ARCHBISHOP OF WESTMINSTER. 109 
 
 Wiseman memorial ; and, although he was at the time 
 over-ruled in favour of a worthy cathedral for West- 
 minster, he never worked for the latter scheme with 
 one quarter of the zeal that he worked for the former, 
 in advocacy of which he addressed public meetings and 
 preached, not only in London, but throughout England, 
 at all the great centres of population, with the result 
 that to take his own diocese only there were in the 
 year 1890 (by which time his activity in this direction 
 had of necessity succumbed to the infirmities of age), 
 exclusive of the public elementary schools which will 
 be referred to later, some fifteen Reformatory, Industrial 
 and Poor-Law schools, certified by Government, mostly 
 in the outskirts of London, in addition to about an 
 equal number of Homes and Orphanages, not under 
 public inspection. The mere statement of the fact, 
 however, is insufficient to convey any impression of 
 the long and arduous struggle that was necessary 
 before these results could be obtained. 1 The main 
 outcome of his exertions was that the children of 
 any Catholic family in the diocese of Westminster, 
 
 1 The main difficulty lay in the unwillingness of Boards of 
 Guardians composed often enough of ignorant and prejudiced 
 men to make the legal transfer of Catholic children. An argu- 
 ment that carried weight was the saving of expense. It was 
 pointed out that in consequence of the economical management 
 of the Catholic institutions, the Richmond Board of Guardians 
 saved eleven shillings per week on every child transferred. Oddly 
 enough, the last Board to be convinced was that of St. George's, 
 Hanover Square, which was only persuaded to act after the 
 Cardinal, in a Pastoral issued in the spring of 1886, had expressed 
 himself thus : " The Guardians of St. George's continue their 
 stubborn refusal to transfer our poor children to schools of their 
 own religion. This Board is the richest and represents the highest 
 and most educated parish in London. It now stands alone in the 
 metropolitan district for this unjust and ignoble oppression of the 
 poor."
 
 110 CARDINAL MANNING. 
 
 driven to the workhouse by poverty, were sure of 
 receiving board and education (such as it is in Poor- 
 Law schools) in a distinctively Catholic establishment. 1 
 
 Manning also worked hard and successfully to obtain 
 the privileges of their religion for Catholic prisoners. 
 The Prison Ministers Act of 1863 empowered the 
 authorities to appoint and pay a Catholic chaplain 
 where his services were required ; but, speaking at the 
 Birmingham Catholic Reunion in Jan. 1867, Manning 
 pointed out that, out of thirty-five prisons to which 
 the Act was applicable, in at least twenty-five it had 
 not yet been carried into effect. There was no denying 
 the justice of his criticism, nor the moderation with 
 which he made it; and in due time there was little or 
 no cause left for complaint. 
 
 Work of this kind was infinitely more to his taste 
 than the collection of funds for a Westminster Cathe- 
 dral ; though this object was not altogether neglected. 
 In 1867 he laid the foundation-stone of a church in 
 Kensington, which has been subsequently known as the 
 "Pro-Cathedral"; but he referred at the time to the 
 larger scheme "for which he had neither money nor 
 land." A year later it was announced that a site of 
 three acres in extent for the Cathedral and the Arch- 
 bishop's residence had been secured in Westminster, at 
 a cost of 36,500, and that Mr. Clutton (Manning's 
 nephew) and Mr. Gilbert Blount were to be the archi- 
 tects of the two buildings respectively. The necessity 
 
 1 In October, 1883, the Tablet pointed out that the number of 
 children in industrial and reformatory schools, and cared for as 
 Catholics, had risen from 400 in 1866 to 2700 in 1883 ; while 
 the number of Catholic children in parochial schools had risen 
 from 11,342 to 24,423 in the same period.
 
 AKCHBISHOP OF WESTMINSTER. Ill 
 
 for using a part of the site for a residence was obviated 
 when, in June, 1872, by a real slice of good luck, 
 Manning was able to purchase, at a reasonable price, 
 and without trenching on the funds that liad been 
 accumulating meanwhile for the Cathedral, a building 
 erected six years previously and known as the " Guards' 
 Institute." This afforded all the accommodation re- 
 quired, and it was not without a certain appropriate 
 dignity. The Archbishop resided there from March, 
 1873, during, therefore, the whole of the period when 
 he was so much before the public eye ; and the build- 
 ing will thus be always associated with his name and 
 his striking personality. As to the Cathedral, plans of a 
 building of a foreign Gothic type were exhibited at the 
 Archbishop's annual reception in May, 1873, and since 
 that date adorned, if they did adorn, the walls of his 
 room. But in 1874, at a meeting of the Westminster 
 Diocesan Education Fund, he formally disclaimed any 
 intention to go further with the work : " I remember 
 the very first act I had to do, after the burden I bear 
 was laid upon me and even before I had received 
 consecration to enable me to bear it was to preside 
 over a public meeting in order to declare that the work 
 which a number of the friends of my lamented and 
 great predecessor had determined to accomplish I 
 mean the building of a Cathedral to his memory was 
 a work that I would take up, and would, to the utmost 
 of my power, promote. But in saying so I said at 
 once, ' When the work of the poor children in London 
 is accomplished, and not till then. I will never pile 
 stone upon stone until souls have been built up in the 
 spiritual Church, which is the true Cathedral of West- 
 minster.' The Jews have a wise proverb, full of
 
 112 CARDINAL MANNING. 
 
 charity: 'Even the building of the Temple must be 
 suspended that the children may be taught/ I have 
 acted in that spirit. I passed my word that I would do 
 my utmost for the building of that Cathedral. I have 
 done my work, and I have laid my first stone ; that is, 
 by the kind and generous help of friends, who nobly 
 and with great self-denial assisted me, I have been able 
 to buy the land, and to render the building of the 
 Cathedral possible. ... I shall be content to leave the 
 happiness of laying the first stone to my successor, if I 
 can see the work of the poor children of London accom- 
 plished." Nevertheless in 1884 the original site was 
 disposed of in part payment for a much finer one, which 
 cost 55,000, and has since remained for the most part a 
 desolate and unprofitable wilderness. It must not be 
 supposed, however, that Manning was indifferent to the 
 need of building churches. He expressed himself indeed 
 as rather in favour of more numerous buildings of a some- 
 what 'temporary character, each served by two or three 
 priests, in preference to a single monumental structure 
 in a conspicuous site, such as might impress on all men 
 the growth and vitality of Catholicism in London- 
 there is none such in the most central and most fre- 
 quented thoroughfares ; but a number of spacious and 
 dignified churches were erected under his rule ; while 
 others, due mainly to the energy of religious communi- 
 ties, such as the new church of the Oratory at Brompton, 
 that of the Dominicans at Haverstock Hill, and that of 
 the Passionists at Highgate, are also to some extent 
 commemorative of the enthusiasm which he did so 
 much to inspire and to direct. 
 
 A work that he had much at heart was the erection 
 and endowment of an adequate Diocesan Seminary,
 
 ARCHBISHOP OF WESTMINSTER. 113 
 
 such as should enable him to carry out the decrees of 
 the Council of Trent on the training of the clergy. In 
 April, 1869, it was announced that an old convent of 
 Benedictine nuns at Hammersmith was to be transformed 
 into a seminary, so that the alumni might be within 
 easy distance of the new church at Kensington, which 
 was to serve as Pro-Cathedral, instead of being trained 
 at St. Edmund's College, Ware, and other places. 
 Seven years later this building proved insufficient, and 
 the Archbishop appealed for funds to enable him to 
 build a new one. " It is a primary duty to provide for 
 the rising priesthood of the diocese a seminary in which 
 they may learn the simplicity and even the hardness 
 of a priest's life, without exposing themselves to needless 
 privations. Too much comfort unfits a youth for a 
 priest's life, and too little discourages those who as yet 
 have not the support of the pastoral care, which makes 
 all things tolerable. . . The care of the seminary ought 
 to take precedence of all other works; for a well-formed 
 priesthood will multiply everything, churches, convents, 
 schools. . . This then is the next work, which, after ten 
 years of experience and careful thought, I am convinced 
 is the most urgently needed for the future welfare of 
 the diocese. It is also the last work to which I can 
 hope to lay my hand. If I can leave this behind me, 
 I shall feel that the work of my life is done." And in 
 a sermon in which he pressed this appeal, he added, 
 " I feel confident that my people, my flock, will not 
 fail me in this last effort. We have done many works 
 together hitherto. I may say that not one appeal I 
 have ever made has fallen to the ground. I no sooner 
 made known the need of the diocese than some three 
 or four persons immediately put into my hands an 
 
 I
 
 114 CAEDINAL MANNING. 
 
 amount which warranted my going on. I do not call 
 upon my poor to help me in this. They have enough 
 to do with the education of their children." The 
 amount required was estimated at 15,000, and of 
 this sum 10,000 was raised in a month. The first 
 stone of St. Thomas' Seminary was therefore laid on 
 the feast of the Translation of St. Thomas of Canterbury, 
 July 7th, this same year (1876). Five years later it 
 was stated that 32,000 had been spent on the work, 
 but that a chapel was still required, for which an 
 appeal was made. In 1884 it was announced that the 
 whole had been completed at a cost of near upon 
 38,000. These figures are an apt illustration (one 
 among many) of the generosity of Catholics in support- 
 ing their religion, a generosity that is all the more 
 striking when it is remembered that Catholicism in 
 England possesses little or nothing in the way of endow- 
 ments, and that the great majority of its adherents are 
 poor. In a sermon preached at Moorfields in April, 
 1873, Manning expressed himself as not dissatisfied 
 with this poverty of the Church. " It is," he said, " a 
 great security for its energy and its purity; and I rejoice 
 that in England, the richest of all nations, the Catholic 
 Church is poor. Without the establishment which 
 might prove a bondage, and without the endowment 
 which might prove a burden, the Church is doing her 
 work vigorously, and the faith is becoming more wide- 
 spread than ever." 1 
 
 1 An interesting illustration of tlie zeal of English Catholics in 
 maintaining the dignity of their hierarchy, and of the economics 
 of a Church that is bound to maintain that dignity without the 
 advantages of establishment and endowment, is to be found in 
 the presentation of the sum of 6,500 to Manning from the 
 English Catholic laity on his elevation to the Cardinalate, and in
 
 ARCHBISHOP OF WESTMINSTER. 115 
 
 The Archbishop was bound to do what in him lay, 
 not merely for the training of the clergy of his diocese, 
 but for the higher education of the lay Catholics of 
 
 the following reply which he made to the Duke of Norfolk in 
 acknowledgment : " My dear Lord Duke, I do not know in what 
 way I can better convey my thanks . . . than by way of a private 
 letter. The private and delicate way in which this valuable and, as 
 I will show, timely expression of your kindness has been conceived 
 and made, seems to prescribe to me the same way of thanking 
 you. And first, I thank you that what you have so kindly done 
 has been done, not by public appeal, but by a private letter. 
 Any publicity would have caused me no little pain. Some two 
 or three years ago, in a circular letter, I told you that I have no 
 shame in begging for the spiritual need of the diocese, or for the 
 Cathedral, but that I could not beg for anything which seemed to 
 confer a personal benefit on myself. I hope there was no pride 
 in this ; if there be, I hope it may be forgiven. But in the work 
 of true friendship which you have now fulfilled towards me, I 
 say at once that anything beyond a private communication, elicit- 
 ing with equal privacy an unconstrained spontaneous offering of 
 free will, would have caused me great regret. Knowing that 
 when others have been called to the office I now bear, their flocks 
 and friends have united to relieve them of the very heavy charges 
 which were thereby imposed on them, I did not doubt but that 
 I also might be relieved of those first and sudden expenses. But 
 it did not enter into my thoughts that you would extend your 
 considerate care to the increased charges to which I may be 
 exposed. This your kind and generous foresight has done ; but 
 I do not think that any of you were fully aware of the importance 
 of the service you were rendering to me and to the Metropolitan 
 see of Westminster. Your delicate kindness justifies me in saying 
 what has hitherto been known to very few. 
 
 " The old London Vicariate possessed a Mensal Fund sufficient 
 for the needs of the Bishop. On the erection of the Archbishopric 
 of Westminster many new and heavy charges were thrown upon 
 my predecessor. For these, his private means, and the annual 
 provision attaching to him as Cardinal, with the Mensal Fund, 
 sufficed. When I was called upon to fill his place the provision 
 as Cardinal ceased ; the Mensal Fund was divided with the diocese 
 of Southwark ; the charges, public and private, upon the Arch- 
 bishop remained undivided ; and, if I had not possessed a very 
 narrow income of my own, the Mensal Fund would not have 
 sufficed by some hundreds every year. With the little I possessed, 
 the see has never failed, year by year, to meet its expenses. But
 
 116 CAKDINAL MANNING. 
 
 England ; and in this matter it must be confessed that 
 he achieved no success. Such results as he obtained 
 did no more than negative certain evils which in his 
 judgment were greater than the absence of any Uni- 
 versity education at all. This was the question on 
 which he and Newman differed markedly, and differed 
 to the end. After his withdrawal from the Catholic 
 University of Ireland, Newman established at Edgbaston 
 a boys' school for the upper classes. When it had run 
 its course a few years he began to cast about for some 
 provision for the subsequent University training of such 
 of his pupils as might be fitted for it. Of foreign 
 Catholic Universities, such as that of Louvain, he knew 
 but little and cared but little for what he knew, while 
 towards the Irish University he had left he still felt 
 some soreness. But there was his own beloved Oxford, 
 at which, thanks to the removal of tests, Catholics could 
 now matriculate and obtain at any rate a bachelor's 
 degree. Why should he not establish a branch of the 
 Oratory in Oxford, reside there himself, and keep his 
 
 without my private means and they have yearly become less in 
 the work of the diocese, to which they will be altogether left 
 the income of the see would not have sufficed. Your generous 
 kindness has, for the first time in the ten years I have held the 
 see, placed it in a condition to meet its inevitable annual costs. 
 My successor will be in some measure where my predecessor 
 was. The see will once more possess a Mensal Fund equal to the 
 charges from which the Archbishop cannot in any way exempt 
 himself. The public and permanent benefit rendered to the 
 diocese will, I hope, add to the satisfaction which I know you 
 feel, in doing me this private and personal act of friendship. 
 
 " Of what you have so generously brought to me, so much as will 
 defray the present and future costs of receiving the office laid 
 upon me will be set aside. The rest will be invested as a per- 
 manent endowment of the Metropolitan see of Westminster, and 
 as a record, which will remain in the archives, of your generous 
 kindness to myself."
 
 ARCHBISHOP OF WESTMINSTER. 117 
 
 boys from Edgbaston still under his own eye as under- 
 graduates? Accordingly, early in 1867, a plot of land 
 in Oxford, the site of the old workhouse, near Worcester 
 College, was purchased, a circular was issued by New- 
 man announcing the project, and a number of Catholic 
 noblemen and gentlemen made to this circular a joint 
 and formal reply, indicative of approval and support. 
 But the great Oratorian had reckoned without his Arch- 
 bishop. Although he was never himself in any intel- 
 ligible sense a " Liberal Catholic," he and his community 
 had acquired some such reputation, and fears were enter- 
 tained whether he might not be gathering round him 
 the nucleus of a school of minimizing Catholics, such as 
 has from time to time arisen in France and elsewhere. 
 And thus, while Newman himself repudiated any idea 
 of establishing a Catholic College in Oxford, he found, 
 to his dismay and indignation, that even the founding 
 of a branch house of the Oratory at Oxford would only 
 be approved at Rome on the condition of his not residing 
 there. He had met Manning face to face two years 
 before this, on the occasion of the latter's consecration ; 
 he was not willing so to meet him again until he could 
 do so as a brother Cardinal some fourteen years later. 
 But, though his own pet project was thus foiled, he 
 throughout declined to co-operate with Manning and the 
 other English bishops in discouraging the matriculation 
 of Catholic youths at Oxford. Many of his own pupils 
 went there from time to time ; and, as lately as 1884, he 
 made use of a visit of a Catholic graduate to Rome, to 
 attempt to obtain from the Pope the permission which 
 he had before assumed. But again the Archbishop pre- 
 vailed; and in Feb., 1885, he received from the Cardinal 
 Prefect of Propaganda a letter declaring that the mind
 
 118 CARDINAL MANNING. 
 
 of the Holy See was unchanged on this matter since 
 the instructions given to the Bishops in 1867 ; and in 
 the following May he issued a Pastoral 1 dealing with the 
 
 1 "The Office of the Church in the Higher Education of 
 Catholics," a Pastoral Letter, 1885. Cardinal Wiseman's name 
 having been mentioned as of one who had taken a more liberal 
 view on this Oxford question, Manning referred to him as fol- 
 lows : " There was no one who ever manifested so large and 
 generous a sympathy with the conversions that issued from 
 Oxford. . . His learned and powerful writings in defence of the 
 Catholic faith were studiously directed, both in matter and in 
 manner, without sacrifice of jot or tittle of the truth, to attract 
 and conciliate the members of the Anglican communion and the 
 writers of the Oxford movement. His zeal for their conversion 
 and his joy at their coming was so generous and so great as to be 
 turned to his reproach. It was the dream of his life to break 
 down the wall of separation between Catholics and those that are 
 without, and to throw open wide the gates of the heavenly city, 
 that all might enter. If ever therefore there was any one who, 
 if it had been possible to sanction it, would have rejoiced over an 
 association of prayer for the reunion of Christendom, and the 
 return of Catholic youth to the Universities which Catholic 
 England had erected, it would have been our late Cardinal. But 
 two things forbade him in any way to accept these invitations : 
 his unerring Catholic instinct, and his keen intuition of the im- 
 possibility of combining fidelity to the divine tradition of the 
 faith with the intellectual deviations and contradictions of modern 
 England. His decision therefore on both these questions was 
 prompt and final. I shall not, I hope, appear to make any undue 
 claims for myself if I say that, in pursuing the same course, 
 under the guidance of his memory, I have had to resist even more 
 powerful influences, which he could never know, as well as solicit- 
 ations and affectionate memories, in which he could have no part. 
 If therefore in these two questions it were lawful to follow the 
 promptings of old affection, I should be among the first to do so ; 
 but the highest authority upon earth confirms the unchanging 
 conviction of my reason and of my faith." A further reason for 
 not allowing Catholics to matriculate at Oxford and Cambridge 
 was the injury that would probably be incurred by the Catholic 
 colleges at Ushaw and Stonyhurst. It may be worth adding 
 that, although Manning's explicit statement must be taken as 
 decisive, there certainly has been widely prevalent among Catho- 
 lics an impression that Wiseman had anticipated a college or a 
 hall at Oxford being specially set apart for Catholics, and that he 
 was prepared to welcome such a proposal.
 
 AECHBISHOP OF WESTMINSTER. 119 
 
 whole question at length, a document which should be 
 read by those who would know his mind on the subject. 
 Of course he was not ignorant of the many advantages, 
 social and intellectual, that Catholic young men would 
 secure by residence at Oxford, and perhaps by passing 
 through the University course of studies. He himself 
 hardly loved Oxford less than Newman, though, as he 
 once expressed it, " the love that is above all other love 
 made me an outcast among my mother's children." 
 But, as a Catholic first, he would be no party to a 
 possible weakening of the faith of any single Catholic 
 youth, such as might result from following a course of 
 study in history, philosophy or science laid down and 
 taught by men who themselves did not hold the faith. 
 Catholic control of Catholic education is a not unintel- 
 ligible principle ; and fidelity to it induced Manning to 
 sympathize, though he had no occasion actively to co- 
 operate, with the hostility of the Irish Catholic Hierarchy 
 to Mr. Gladstone's Irish University Bill of 1873. 
 
 This purely destructive action was not accompanied 
 by anything constructive that achieved success. At 
 one time Manning had hoped to obtain for St. Mary's 
 College, Oscott, an University charter, with power to con- 
 fer degrees ; but the most ambitious scheme, approved 
 by the Fourth Provincial Synod of Westminster, was to 
 raise 25,000 to found a "College of Higher Studies" 
 at Kensington, which, if successful, would ultimately, it 
 was hoped, be recognized as a Catholic University. It 
 was opened in October, 1874, with seventeen students, 
 and with Monsignor Capel as Rector. But debt, mis- 
 management and misfortunes encumbered and soon 
 ruined the institution, which was formally closed in 
 1878. Its Rector, who had been much before the public
 
 120 CARDINAL MANNING. 
 
 as a popular preacher and writer, and, as the successful 
 proselytizer of Lord Bute, had obtained such renown that 
 he figured, under a thinly-disguised name, in one of Lord 
 Beaconsfield's novels, resigned at the unanimous request 
 of the Bishops, and disquieting rumours were afloat 
 about him. Some grave charge, it was said, had been 
 brought against him, a charge which, it was also said, 
 he traced to a violation of the seal of the confessional. 
 He appealed to Rome, and laid his case before the 
 Cardinals individually, and there were rumours again 
 that he was to have been reinstated with all his privi- 
 leges in the diocese of Westminster, had not the Arch- 
 bishop declared that in that case he would resign his see. 
 Whatever may have been the truth in this matter 
 and the truth will never be known, for the Catholic 
 Church is successful beyond everything in hushing up 
 scandals the Kensington scheme was certainly a dis- 
 astrous failure, and, as such, holds an exceptional place 
 among Manning's many undertakings. 
 
 A difficulty which cropped up from time to time 
 during the first fifteen years of Manning's episcopate 
 was the relation between the ordinary jurisdiction of 
 the Bishops and the special privileges of the Religious 
 Orders. It is a difficulty that has existed throughout 
 Christendom from medieval times, and that may be 
 expected to last as long as the Church does. It is from 
 time to time especially acute in the case of the Jesuits, 
 a numerous and united body, of higher average ability 
 than the clergy at large, and marked by a very decided 
 esprit de corps. And undoubtedly there is among the 
 Jesuits a disposition to disparage the ordinary govern- 
 ment of the Church by Bishops, as being an old-fashioned 
 arrangement, ill-suited to modern requirements. Bishops
 
 ARCHBISHOP OF WESTMINSTER. 121 
 
 themselves are of course treated with the utmost respect, 
 as being very necessary to discharge certain functions, 
 and especially to continue the succession ; but for pur- 
 poses of administration a more elastic method than the 
 diocesan and parochial is thought to be better fitted for 
 the present day. This being so, a Bishop who does not, 
 as some do, resolve to exclude the Jesuits from his 
 diocese, finds himself under the necessity of binding 
 them to regard a certain district as alone under their 
 jurisdiction, else he may find his own parochial clergy 
 complaining that the very means by which to live are 
 taken from them through the superior attractiveness of 
 " the Society." This is the whole explanation of the 
 feud that was occasionally hinted at as existing between 
 the Archbishop and the Jesuits. True, he felt the diffi- 
 culty rather keenly, and regarded as something like a 
 traitor to his own authority any priest who from being 
 a secular became a son of St. Ignatius Loyola ; and it 
 was remarked that two of his own clergy who took this 
 step were never afterwards permitted to preach in the 
 Westminster diocese ; * but beyond this the difference 
 did not go. 2 And what is true of the Jesuits is true, 
 mutatis mutcwidis, of the other Religious Orders. The 
 difficulties that arose from time to time between the 
 Bishops and the Regulars had nothing whatever to do 
 with the peculiar privileges of the various Orders in 
 regard to their own internal affairs ; they were due to 
 
 1 One of these was his own. nephew, Father Anderdon. 
 
 2 He has been heard too to express the opinion that the Jesuit 
 missions to England in the sixteenth and seventeenth centuries 
 did as much harm as good to the cause of the restoration of 
 Catholicism in England ; and the zeal with which he took up the 
 beatification of sundry secular priests was not uninfluenced by 
 some jealousy of the corresponding work which the Jesuits had 
 undertaken in honour of their own English martyrs.
 
 122 CARDINAL MANNING. 
 
 certain doubts about jurisdiction in connection with the 
 " cure of souls." A Constitution to meet these diffi- 
 culties had been issued by Benedict XIV. in 1753 ; but 
 there had been no subsequent legislation, and the regu- 
 lation in question was ill-adapted to the new state of 
 affairs. In the years 1879 and 1880 Manning was 
 often referred to in the secular press as meditating 
 some arbitrary suppression of the rights of the Religious 
 Orders. In point of fact, not he alone but all the 
 English Bishops had appealed to Rome for guidance in 
 the matter, and a Commission of Cardinals had been 
 appointed to investigate and advise upon it. The 
 results of their deliberations were embodied in a Bull, 
 Romanes Pontifices, dated May 8th, 1881, which, for a 
 time at any rate, has set the vexed question at rest. 
 Doubtless Manning, as an apt ecclesiastical legislator 
 and administrator, pressed the matter for settlement, 
 and obtained pretty much the solution that he desired ; 
 but to treat the matter as if there were ill-will on his 
 side, or a danger of a schism on the other, is altogether 
 to mistake the issue. 
 
 Manning's political opinions will be referred to later 
 on; but it may here conveniently be noted that, as 
 Archbishop, he was very jealous of politics masquerad- 
 ing as religion, and that he consistently treated the 
 former as subordinate to the latter. In 1888 he forbade 
 the celebration at the Church of the Carmelites in 
 Kensington of a solemn mass of requiem on occasion of 
 the centenary of the death of the Pretender, Prince 
 Charles Edward ; and within a few months of his death 
 he prohibited Catholics from joining, under pain of 
 excommunication, an association that had been started 
 by some feather-brained young men for the restoration
 
 AKCHBISHOP OF WESTMINSTER. 123 
 
 of the Stuart dynasty. In 1878 he had hesitated to 
 allow a similar celebration on the death of Victor 
 Emmanuel, and only permitted it when he had learned 
 from the promoters that the occasion would not be used 
 as a demonstration hostile to the temporal power of the 
 Pope. On the other hand, when the Prince Imperial of 
 France came to an untimely end, Manning, treating the 
 event as a specially severe domestic bereavement, took 
 himself an active part in the religious celebrations that 
 were arranged ; and was severely rated by Mr. C. Kegan 
 Paul for the sermon that he preached on the occasion. 1 
 
 1 " The language in which he allowed himself to speak of the son 
 of the perjured usurper of France, stricken down as a filibuster in 
 a war with which he had nothing to do, was a profound grief to 
 many who deeply admired his Eminence. Making all allowance 
 for the feelings excited by a mother's sorrow, and the death of a 
 prince, so-called, who chanced to be a Catholic, it was distressing to 
 hear so powerful a voice lamenting the extinction of a dynasty 
 which not all the sacred oil of Rhetms could have made other 
 than accursed, and from whose right hand the blood of the 
 slaughters of the 2nd of December could never have been washed. 
 And indeed it is this coquetting with tyrants, in spite of the up- 
 surging from time to time of nobler and better feelings ; it is this 
 retrogression to the side of all that is base and foul in government, 
 which, far more than dogmas of which nearly all can be accepted 
 metaphysically and transcendentally keeps at a distance those who 
 might be attracted by the great history or the soothing promises 
 of the Church which Cardinal Manning has adopted." The 
 Century, vol. xxvi. (1883), p. 130. But all this invective is wide 
 of the mark. The Napoleonic dynasty was not extinguished by 
 the death of the Prince Imperial, and so there could be no lament- 
 ation over its extinction. There was only sympathy aroused by 
 the death of an amiable young man, " the only son of his mother, 
 and she was a widow." And as to the rest of the charge, it is 
 true no doubt that Catholicism has many historical memories 
 that link it with a monarchical government and with other features 
 of the ancien regime. But it should be remembered that the last 
 quarrel with Catholicism that Newman and others had was that it 
 allied itself with the Revolution. The Church, in fact, recognizes 
 and uses all established governments, but is strictly bound to no 
 particular form.
 
 124 CARDINAL MANNING. 
 
 As an ardent believer in the Church's right to legis- 
 late, and as a lover of all that is dignified and orderly 
 in the Church's system of government, Manning took 
 a real delight in the Diocesan and Provincial Synods 
 that were assembled, or that he himself called together 
 from time to time, and especially in the great (Ecumenical 
 Council of the Vatican, of which a separate and special 
 account will be given below. At the first Provincial 
 Synod of Westminster, held at Oscott under the presi- 
 dency of Cardinal Wiseman in July, 1852, Manning, 
 though he had barely been ordained a priest twelve 
 months, was invited to preach. 1 At the second and 
 third Synods, also held at Oscott in 1855 and 1859 
 respectively, Manning was present as " theologian," and 
 may be presumed to have had a hand in the preparation 
 of the decrees, one of which (made in the third Synod) 
 had to do with the establishment of diocesan seminaries. 
 But the one Provincial Synod over which Manning pre- 
 sided (the fourth, that held at St. Edmund's College, 
 Ware, in 1873) is naturally the most deserving of study, 
 as indicating his mind on a number of the minutiae of 
 ecclesiastical order. Not that the decrees can be allotted 
 a place in a bibliography among his works, for they are 
 strictly anonymous, and indeed are not published until 
 they have been confirmed at Home, perhaps a year after 
 they have been submitted. Still they are undoubtedly 
 characteristic of the Archbishop, and a number of dis- 
 ciplinary regulations on Church music, " acatholic " Uni- 
 versities, mixed marriages, the order of a priest's 
 household, and other smaller matters, may be studied 
 
 1 It was before this Synod that Newman preached his memor- 
 able sermon, <: The Second Spring," which Thackeray, it was said, 
 could repeat throughout by heart.
 
 ARCHBISHOP OF WESTMINSTER. 125 
 
 with interest and edification. 1 A Synod itself, a singular 
 combination of stern business in private with impressive 
 pageantry in public, is deserving of notice as the 
 historical original of modern methods of Parliamentary 
 government ; though the divergent tendencies of the 
 two, towards autocracy and democracy respectively, have 
 in process of time produced very marked differences. 
 
 It had been the custom for all the clergy at a diocesan 
 Synod to receive communion from their Bishop's hand, 
 and this was done at Manning's first Synod in 1865 ; 
 but it was afterwards discontinued, as involving many 
 inconveniences. Another practice which the Arch- 
 bishop prohibited in his diocese was the public midnight 
 mass at Christmas, which has not been celebrated in 
 London since 1867. It was found that the occasion 
 attracted public-house loungers, and others whose 
 condition was equally dubious; and, to avoid scandalous 
 scenes, the prohibition was considered necessary. In 
 the matter too of Church music Manning enforced 
 regulations that savoured rather of discipline than of 
 art. So far as he admired music at all, he admired 
 Gregorian music, and anyway he was positive that only 
 that music was consonant with the ecclesiastical spirit. 
 " It will," he once said, " suffice for me till I go to the 
 grave." He ultimately effected a great change in this 
 matter; but it had to be done very gradually, as many 
 interests were involved, and musical people are not the 
 least touchy of mankind. When he became Arch- 
 bishop the music in some of the principal churches was 
 
 1 See Decreta Quatuor Conciliorum Provincialium Westmonas- 
 teriemium, 1852 1873. Burns and Gates (1885). The volume 
 contains a number of other ecclesiastical documents, including 
 the Syllabus and the Vatican decrees.
 
 126 CARDINAL MANNING. 
 
 of a florid kind, the choir including women, on occa- 
 sions even famous singers from the opera, with an 
 orchestral accompaniment. In the smaller churches it 
 was not less pretentious, but was often enough execrably 
 performed. In some places the choir and orchestra 
 together cost several hundreds a year; but this was 
 supposed to be recouped by the congregations attracted, 
 who paid fixed prices for their seats. The performers 
 moreover were regularly advertised in the public press. 
 All this was extremely distasteful to Manning, who in 
 1868 addressed a letter to Canon Oakeley, stating his 
 decided preference for male choirs. Four years later 
 the rule was made absolute, not without much indig- 
 nation and murmuring on the part of those concerned. 
 But the Archbishop's " mild persistence " could not fail 
 to win the day; and his own solemn requiem at the 
 Oratory in January, 1892, sung throughout by priests 
 to the ancient plain chant, varied occasionally by 
 passages harmonized in the strict Church style, was 
 a kind of triumph for him in this department of 
 Church discipline. 1 
 
 Although he was not on other than friendly terms 
 with sundry distinguished Catholic actors and actresses 
 and it is astonishing how large a proportion of those 
 whose business it is to amuse the public are Catholics 
 he never relaxed in any degree the prohibition which 
 
 1 It is a matter of minor importance, but one not without 
 interest, that Manning substituted throughout his diocese and 
 the example is being followed throughout the province the use 
 of the Italian form of vestments and the Italian pronunciation of 
 Latin, for the Gothic or French styles that had before been used. 
 Gothic vestments had been introduced not many years before, 
 under the influence of the elder Pugin. The Jesuits and some of 
 the orders that have been long established in England retain the 
 old-fashioned pronunciation of Latin.
 
 ARCHBISHOP OF WESTMINSTER. 127 
 
 prevents the clergy from being present at public 
 dramatic performances. By a decree of one of the 
 Provincial Synods a priest violating this rule is ipso 
 facto suspended, and can only be relieved from the 
 sentence by his own Bishop. 1 It is easy to criticise this 
 prohibition, and to point out that it is an inheritance 
 from a period when the stage was ordinarily offensive 
 to modest ears, whereas it is now only offensive, in 
 certain cases, to modest eyes. Of course there are play- 
 wrights and theatrical managers with whose productions 
 it could be only for the benefit of the clergy and of 
 their flocks to be brought into contact. But legislation 
 in such a matter as this is of necessity a clumsy 
 weapon ; and, if the Bishops hold that, without legisla- 
 tion, their clergy would not resist the temptation to 
 attend performances of a questionable kind, there remains 
 no alternative but to make the prohibition inclusive. 
 
 In the matter of prohibiting the reading of objection- 
 able books, the Archbishop, perhaps perforce, used a 
 policy more liberal and more in accordance with the 
 ideas of those who hold that there springs eternally 
 within the human breast a fount of morality better 
 fitted to guide men and women in the right way than 
 any grandmotherly legislation. " We are told that an 
 index expurgatorius is impossible in such a country as 
 this. In countries where the unity of the faith still 
 exists it may be possible to restrain the evil ; but in 
 
 1 The prohibition does not extend of course to the admirable 
 dramatic performances which are so common as to be almost the 
 rule in Catholic schools and convents. Nor is an English priest 
 bound by the decree referred to when he is outside the Province 
 of Westminster. The writer is not unacquainted with one who 
 availed himself of this liberty to witness a performance of Die 
 Meistersitiger von Nurnberg at Munich in the summer of 1883.
 
 128 CARDINAL MANNING. 
 
 such a land as this, where liberty of thought and speech, 
 oral and written, have run to the extreme of licence, it 
 is no longer possible. Who can pull up the weeds in a 
 wilderness ? A man may weed a garden, but a desert 
 must be left to its rankness. Nevertheless, the index 
 expurgatorius may be transcribed upon the delicate and 
 enlightened conscience of those who love purity and 
 truth." i 
 
 No account of Manning's life as Archbishop would 
 give an adequate idea of his inexhaustible zeal and 
 energy, that did not include some notice of his {: holidays" 
 in the North. For twenty years, from 1865 to 1884, 
 almost without a break, it was his regular summer 
 recreation to visit the northern dioceses of his Province, 
 and to preach, to lecture, to hold receptions and to take 
 part in ecclesiastical functions, with the freshness of 
 a man who had nothing to do all the rest of the year. 
 In 1885 his forces had begun to flag, and it was ob- 
 served that he contented himself with addressing, for 
 the most part, audiences of children only, as this 
 involved less mental strain. In 1886 he did no more 
 than visit Manchester; and in 1887 these "holidays" 
 came to an end. There can be no doubt but that he 
 thoroughly enjoyed these expeditions, which brought 
 him into contact, in some parts of Lancashire, " God's 
 county," and of Durham especially, with the robust 
 Catholicism of the North, which has never lost the 
 traditions of the Middle Ages. A passage from the 
 Tablet 2 aptly illustrates these archiepiscopal visitations 
 
 1 Ecclesiastical Sermons, vol. ii., p. 219. The decisions of the 
 Inquisition, by which books are placed on the Index, are not in 
 force in England. 
 
 2 September 17, 1881.
 
 ARCHBISHOP OF WESTMINSTER. 129 
 
 though even from this account it appears that two 
 temperance speeches, at Stockton and at Middles- 
 borough, have been omitted : " The Cardinal Arch- 
 bishop is spending his holiday in his own fashion, that 
 is, in work. On Saturday he arrived at the Bishop's 
 House in Salford from Leeds. On Sunday he preached 
 at the Cathedral in the morning, and again in the 
 evening at St. Peter's, Greegate. On Wednesday he 
 attended a great temperance meeting in Manchester, 
 where he spoke for over an hour to a large audience, 
 and on Thursday he attended a similar meeting at 
 Oldham, which was presided over by the mayor. To- 
 day (Saturday) he is due in Liverpool, where he will 
 preach twice to-morrow; on Monday he will preside 
 at a meeting in Father Nugent' s Assembly Hall, for 
 temperance; on Wednesday he is to plead at the 
 Philharmonic Hall the cause of Catholic children who 
 are being carried away to Canada and elsewhere by Pro- 
 testant agents; and the Sunday following he is expected 
 at Wolverhampton, on his way home to resume his 
 regular work after his usual summer rest ! " l 
 
 On the whole, the impression left by a review of this 
 side of Manning's career is that he was a keen-sighted 
 and able administrator, a truly great Archbishop. Nor 
 is it at all to his discredit that, though he can hardly 
 be said to have won the beatitude of those who are 
 
 1 It should be mentioned, however, that after Manning had 
 borne alone the burden of the episcopate for twelve years, 
 Monsignor Weathers was consecrated to assist him, and also 
 Monsignor Patterson seven years later. Moreover, a large 
 proportion of the routine work of the diocese is undertaken by 
 the Vicar-General. Without the aid of these dignitaries, and of 
 his private secretaries, Manning could not possibly have taken 
 the important part that he did in public life. 
 
 K
 
 130 CARDINAL MANNING. 
 
 persecuted for righteousness' sake, he at any rate 
 escaped the anathema of those of whom all men speak 
 well. A firm and successful ruler is sure to make 
 enemies, and it is certain that Manning was not always 
 loved by all his clergy, though it is also true that all 
 who were able to understand him were genuinely proud 
 of him. One of his own Canons is indeed reported to 
 have said that the death of Mrs. Manning was the 
 greatest misfortune that had ever befallen the Catholic 
 Church in England; but such post-prandial remarks, 
 even when not apocryphal, must be taken with reserve. 
 In 1883, "after eighteen full years, with the engine 
 always at work," all the priests, secular and regular, 
 resident within the diocese, presented their Archbishop 
 with addresses, on the occasion of his leaving for Rome 
 to pay a canonical visit ad limina Apostolorum ; and 
 these addresses certainly read as if they were (to quote 
 the Tablet} " a spontaneous outburst of admiration and 
 human sympathy. ... It might have been thought 
 that one engrossed by so ceaseless an activity, and 
 engaged in a multiplicity of works which do not fall 
 strictly within the domain of ecclesiastical duty, might 
 grow hard, unsympathetic and almost mechanical in the 
 discharge of the duties and administrative detail which 
 make up the round of every Bishop's life in his relation to 
 his clergy. Men who are bent on accomplishing certain 
 results, often fix their eyes upon the end, and tread 
 down without mercy, or at least without much heeding, 
 whatever stands between them and the object they 
 labour for. Again, when men grow old, their feelings 
 sometimes grow dull, and the sympathetic chords of 
 nature cease to respond as they did in youth and 
 middle age. . . . We have read from time to time in
 
 AKCHBISHOP OF WESTMINSTER. 131 
 
 paragraphs and communications to the press that the 
 Cardinal in correction was harsh and severe; that a 
 gulf divided him from his clergy; that he lived in 
 another region, and was felt only as a Deus ex machind. 
 . . . The answer to such suspicions and charges is to 
 be found in these addresses." 
 
 Manning, as Archbishop, in his care for the poor and 
 needy to return to that aspect of his work which in 
 this chapter was accounted as first of all deserving of 
 notice put into practice an ideal which his predecessor, 
 on his first appointment to the see, had sketched out 
 as the true sphere of his duty in Westminster. The 
 British public, genuinely alarmed by the " Papal Ag- 
 gression," and nothing doubting but that Catholics, 
 with a mysterious foreign power behind them, were 
 capable of anything that might subvert the existing 
 order of things, half expected that Cardinal Wiseman 
 would evict the Dean and Canons of Westminster, east 
 a spell over the Houses of Parliament, and mark his 
 triumph by a High Mass in Westminster Abbey. In 
 an admirable letter, too little noticed in the dust of 
 the controversies of that day, he had pointed out what, 
 in his judgment, to be Archbishop of Westminster 
 meant : " The diocese consists of two very different 
 parts. One comprises the stately Abbey, with its 
 adjacent palaces and its royal parks. To this portion 
 the duties and occupation of the Dean and Chapter are 
 mainly confined, and they shall range there undisturbed. 
 To the venerable old church I may repair, as I have 
 been wont to do. ... I may visit the old Abbey, and 
 say my prayers by the shrine of good St. Edward ; and 
 meditate on the olden times, when the church filled 
 without a coronation, and multitudes hourly worshipped
 
 132 CARDINAL MANNING. 
 
 without a service. Yet this splendid monument, its 
 treasures of art, and its fitting endowments, form not 
 the part of Westminster which will concern me. For 
 there is another part which stands in frightful contrast, 
 though in immediate contact, with this magnificence. 
 Close under the Abbey of Westminster there lie con- 
 cealed labyrinths of lanes and courts and alleys and 
 slums, nests of ignorance, vice, depravity and crime, as 
 well as of squalor, wretchedness and disease; whose 
 atmosphere is typhus, whose ventilation is cholera; in 
 which swarms a huge and almost countless population, 
 in great measure, nominally at least, Catholic ; haunts 
 of filth which no Sewage Committee can reach, dark 
 corners which no Lighting Board can brighten. This 
 is the part of Westminster which alone I covet, and 
 which I shall be glad to claim and visit as a blessed 
 pasture in which sheep of Holy Church are to be 
 tended, in which a Bishop's godly work has to be 
 done." Manning, no less than Wiseman, might have 
 written these words, for he will perhaps be best re- 
 membered as an Archbishop " who lived among his 
 people, and their feet wore the threshold of his door."
 
 CHAPTER VI. 
 
 THE VATICAN COUNCIL. CARDINALATE. RELATIONS 
 WITH THE POPES. 
 
 MANNING had been Archbishop three years, and was 
 in Rome, one of some five hundred prelates assembled 
 on the occasion of the eighteenth centenary of the mar- 
 tyrdom of St. Peter, when the Pope announced his 
 intention of convoking an (Ecumenical Council, none 
 having been held since the dissolution of the Council 
 of Trent, nearly three hundred years before. The 
 Council was formally summoned to meet in Rome on 
 the Feast of the Immaculate Conception, Dec. 8th, 1869. 
 According to Newman, who just at this time was 
 specially sore with both Manning and the Pope on 
 account of the personal snub he had received over the 
 Oxford scheme, this announcement was " thunder in 
 the clear sky." " A Council's proper office is," he main- 
 tained, " when some great heresy or other evil impends, 
 to inspire hope and confidence in the faithful, but now 
 .... we are told to prepare for something we know 
 not what, to try our faith, we know not how. No 
 impending danger is to be averted, but a great difficulty 
 is to be created. Is this the proper work of an
 
 134 CARDINAL MANNING. 
 
 (Ecumenical Council? What have we done to be 
 treated as the faithful never were treated before ? 
 When has a definition de fide been a luxury of devotion 
 and not a stern painful necessity?" The answer to 
 this last question was surely easy enough. There was 
 no "stern painful necessity" in 1854 to define the 
 Immaculate Conception. If ever a definition of faith 
 was " a luxury of devotion " it was this one ; and yet 
 Newman had accepted it with gratitude and joy ; while, 
 beyond this, the circumstances of the definition made 
 in 1854 had involved as a logical consequence that of 
 Papal infallibility as made in 1870. It was not made 
 by a Council, but by the Pope himself acting independ- 
 ently, though not without previously consulting the 
 Bishops. It was to be accepted by the faithful every- 
 where as an article of faith on the authority of the 
 Holy See ; and there was no suggestion that that authority 
 depended in this matter on the consent of the Church, 
 whether given before or after the definition. Whether 
 therefore it was so intended or not, it was in fact a 
 sort of " pilot-balloon " which showed that the definition 
 of palpal infallibility might be proceeded with without 
 risk. Impugners of the truth of the later definition 
 could be met with an argumentwm ad hominem, and it 
 was only left to dissentients to quarrel with the 
 opportuneness of the decree. 1 
 
 1 Moreover, in 1862, on the occasion of the canonization of the 
 Japanese martyrs, over 250 Bishops assembled in Rome had 
 addressed the Pope in terms which involved their adhesion to 
 his infallibility. For example : "You are to us the teacher of 
 sound doctrine, the centre of unity, the unfailing light to the 
 nations, kindled by divine wisdom. You are the Rock, the 
 foundation of the Church, against which the gates of hell shall 
 not prevail. When you speak, we hear Peter's voice ; when you 
 decide, we obey the authority of Christ."
 
 THE VATICAN COUNCIL. 135 
 
 It may be assumed throughout that there was no 
 other serious occasion for the convocation of the Vatican 
 Council than the desire of the Pope that this question, 
 which had long been a matter of discussion, should be 
 brought to a definite settlement. 1 It is true that it was 
 not referred to in the Bull by which the Council was 
 summoned, while other things were specially mentioned. 
 The growth of the spirit of rationalism was a grave 
 matter which the Church might well be expected to 
 deal with in an (Ecumenical Council, though its method 
 of dealing with it could not fail to be other than it 
 actually was, a solemn condemnation of errors, pre- 
 judged of course as such, and a reaffirmation, perhaps 
 in slightly modified language, of the corresponding 
 positive dogmas of the Church. Sundry reforms were 
 also supposed to be called for such as a revision of the 
 Breviary but these were never actually touched ; and, if 
 they were seriously needed, they could easily have been 
 dealt with by small Commissions sitting in Rome, with- 
 out the imposing splendour of a General Council. It 
 might have been said, and indeed it was said, that if the 
 Pope was infallible he could define the dogma himself, 
 without assembling the Bishops from the uttermost 
 parts of the earth to assist him in so doing. But this 
 would have involved some risk of serious opposition, of 
 more stubborn opposition than that which for the most 
 part melted away when the miscontented Bishops were 
 
 1 In Ms True Story of the Vatican Counctt Manning denies 
 that Pius IX. desired the definition of his infallibility, and asserts 
 that there would have been no need for it but for " the small 
 number of disputants who doubted and the still smaller number 
 who denied.'' The Council, he maintains, was summoned to deal 
 with other matters, and to provide " an adequate remedy to the 
 disorders, intellectual and moral, of the Christian world."
 
 136 CAKDINAL MANNING. 
 
 in Rome and under the influence of the genius loci; 
 while, in any case, it was but fitting that so momentous 
 and far-reaching a decision should be made under cir- 
 cumstances of the utmost possible folat ; and these in no 
 other way could be secured. 
 
 It may also be taken as certain that Manning was 
 entirely in the Pope's confidence in this matter, and 
 was consulted by him on every step. Every one, at any 
 rate, is familiar with the reputation he acquired at the 
 time of the meeting of the Council, as one of the most 
 strenuous advocates of the definition ; and he wrote and 
 preached continually on the subject. Twenty years ago, 
 before he had become identified in the public mind with 
 the causes of education, temperance, labour, and the 
 like, it was with this matter of Papal infallibility that 
 his name was mostly connected ; and it is not open to 
 doubt that he never ceased to regard it as a great 
 external " grace," as one of the chief privileges of his 
 life, that he not only lived in the days of the Vatican 
 Council, but was, as Archbishop, in a position to take an 
 active part in its proceedings, and to hear with his own 
 ears an important doctrine defined as a part of divine 
 revelation. Nor can any one who was interested in 
 and observed those proceedings, fail to remember how 
 grotesque and contemptible they were generally ac- 
 counted by the English secular press, 1 and how even 
 many Catholics were restive and resentful of the 
 ignominious position in which they found themselves 
 placed in the eyes of their Protestant fellow-country- 
 men, few of whom had any intelligent apprehension of 
 the meaning of the Pope's infallibility, while nearly all 
 were disposed to regard it as a ridiculous and impious 
 1 Again with the sole exception of the Spectator.
 
 THE VATICAN COUNCIL. 137 
 
 pretence. It thus becomes necessary, if Manning's 
 action in this matter is to be defended, as it ought to be, 
 no less than his secession from the Church of England, 
 as courageous, consistent and honourable, to regard the 
 matter from his own point of view, and to show precisely 
 what the Vatican Council did or did not do. 
 
 Infallibility, real or fictitious, provisional or enduring, 
 is a necessary assumption of all government, civil, 
 military or ecclesiastical; and, when that government 
 claims to be nothing short of divine, it is obvious that, 
 ex hypoihesi, the infallibility must be real, and its utter- 
 ances not subject to revision. It is not to the purpose 
 to complain that such an infallibility implies the accom- 
 paniment of impeccability and of immunity from error 
 in every detail of government, and not merely in defining 
 questions of faith or morals. 1 Consistently perhaps it 
 does ; but it is best to leave an imposing claim confined 
 to the limits which it has itself laid down, recognizing 
 with a rare modesty the prudence of being infallible 
 only in a region that is not open to vulgar criticism. A 
 consciousness of some such infallibility has undoubtedly 
 possessed the Christian Church from the earliest period 
 that its existence can be traced ; and so, taking that for 
 granted, the question may be narrowed to a discussion 
 of the organ by which that infallibility is to find ex- 
 pression. Anglicans generally would maintain that the 
 organ is " a free General Council " ; Gallicans that it is 
 the Pope supported by a General Council. Newman, 
 some years before 1870, expressed the general opinion 
 
 1 The maxim " The King can do no wrong," which expresses 
 the corresponding fictitious infallibility, necessary as an assump- 
 tion in secular government, extends to the whole sphere of his 
 rule, and, in former days at least, exempted him from account- 
 ability to his subjects for his own personal conduct.
 
 138 CARDINAL MANNING. 
 
 of Catholics when he said that the "normal seat" of 
 infallibility is "the Pope in a General Council," the 
 question whether his pronouncements were infallible of 
 themselves, or in consequence of the assent of the 
 Church, given either before or subsequently, being left 
 undecided, since that was the very point, and the only 
 point, on which controversy was possible before the 
 Vatican Council was held. The tradition that would 
 make formal Papal pronouncements binding on their 
 own account has had a long and respectable career, 
 though of course, like all similar traditions which can 
 be brought to the touchstone of historical criticism, it 
 can be challenged to reconcile itself with other reputed 
 facts. At the Council of Chalcedou, as far back as 451, 
 the Bishops did not venture to weigh the formal messages 
 of Pope Leo I., but accepted them with veneration, 
 exclaiming, " Peter has spoken by Leo ! " There is no 
 very wide gulf between their attitude then and the 
 " sacro Concilia approbante" when Pius IX. asserted his 
 official infallibility in 1870. 
 
 If then it can be affirmed that the question which 
 the Council was really summoned to hear determined 
 was a purely domestic controversy that had already 
 been practically settled in the affirmative, there is no 
 longer occasion to protest against the idea that the 
 Bishops who approved of the definition were supporting 
 a wild and fanatical assumption ; it is clearly only their 
 prudence that is now in question. Was such a defini- 
 tion opportune or not ? Newman, though he afterwards 
 denied that he had accounted it inopportune, certainly 
 acted as if he thought it was so, and had written, " If it 
 is God's will that the Pope's infallibility be defined, 
 then it is God's will to throw back the times and
 
 THE VATICAN COUNCIL. 139 
 
 moments of that triumph which he has destined for his 
 kingdom." He had been considering almost exclusively 
 the progress of Catholicism in England, and had been 
 under the impression (probably a mistaken one) that 
 multitudes were ready to submit to the Catholic Church 
 if only this scandal of the Pope's prerogative were not 
 flung in their way. On the other hand, the advocates 
 of the opportuneness of the definition, among whom of 
 course was Manning, recognized in the prestige that 
 Pius IX. had acquired during his long pontificate a 
 reason why he should be the Pope to pronounce a decree 
 that doubtless seemed to some extent to trench on the 
 privileges of the other Bishops. The precarious con- 
 dition of the temporal power was also a matter not left 
 out of sight. It depended solely on the good-will of 
 France; and, with the annexation of Rome to the 
 kingdom of Italy, the assembling of a General Council 
 might become difficult if not impossible. And the 
 sagacity of this forecast was vindicated by the event, 
 when, two months after the definition had been made, 
 the temporal power, to all intents and purposes, ceased 
 to exist. 1 After so much preface, the course of events, 
 and the part that Manning took in them, may now be 
 briefly chronicled. 
 
 Before leaving for Rome in November, 1869, the 
 Archbishop issued a Pastoral Letter extending over 
 some hundred and eighty pages, in which he argued 
 for the acceptance of the dogma with considerable skill. 
 His aim was to remove misconceptions, and he pointed 
 out that Papal infallibility, as rightly understood, was 
 
 1 Manning would never admit that the Pope's temporal power 
 was finally disposed of in 1870. It was, he said, only the forty- 
 fifth time that the Pope had lost it.
 
 140 CARDINAL MANNING. 
 
 " not a quality inherent in the person, but an assistance 
 inseparable from the office." He selected as his " theo- 
 logian," to advise him during the progress of the Council, 
 no one from among his own clergy, but an Italian Jesuit, 
 Liberatore. At this early stage of the proceedings a 
 transient controversy sprang up between the Archbishop 
 of Westminster and Monseigneur Dupanloup, the elo- 
 quent Bishop of Orleans, 1 who raised certain objections 
 to Manning's Pastoral. These were mainly two : 
 (1) That Manning appeared to teach that the opportune- 
 ness or inopportuneness of a definition ought never to 
 be counted for anything; and (2) That Gallicanism is 
 more dangerous for Catholics than Anglicanism. The 
 Tablet defended the Archbishop's language with con- 
 siderable vigour, and so incurred the following censure 
 from Dupanloup : " Bien que tout le monde sache les 
 rapports de Mgr. Manning avec votre journal, je me 
 hate d'ajouter que je ne puis en rien le rendre ici 
 responsable de tels exces." The Times, oddly enough, 
 also defended him at this time, and declared that 
 Manning's argument in defence of the opportuneness of 
 a decision was admirable ; adding that in this instance 
 it had "an honest pride in contemplating the more 
 straightforward course of our own countryman " ; and 
 even a writer in the Saturday admitted that Manning 
 was right in arguing that, if Papal infallibility is a part 
 of Divine revelation, no fear of the possible results 
 ought to be allowed to restrain the Church from its 
 proclamation. Another secular paper, comparing 
 Manning with Dupanloup, said that the former showed 
 " the more heroic faith." 
 
 1 Bishop Dnpanloup had proposed to take Newman with him 
 to the Council as his theologian.
 
 THE VATICAN COUNCIL. 141 
 
 Arrived in Rome the Archbishop was immediately 
 welcomed by the Pope with special marks of affection ; 
 at the opening of the Council he was placed on the 
 Commission De Fide, charged with the examination of 
 questions of dogma ; and on an early day he was selected 
 to say the mass de Spiritu Sancto before the assembled 
 Fathers. It was stated that he was most unremitting 
 in his labours on the Commission to which he belonged, 
 and that its work was especially heavy. In January, 
 1870, he suffered for some days from influenza, but was 
 soon active again. At this time the question of Papal 
 infallibility had been formally ruled out of discussion in 
 the Council ; but petitions began to flow in (the result, 
 of course, of " intrigues," according to the inopportunists) 
 asking that the doctrine might be defined, two of these 
 coming from the London Oratory and from the Arch- 
 bishop's own Chapter of Westminster ; and accordingly, 
 in March, the matter was added to the Schema de Ecclesia 
 Christi, and in due course came on for discussion, 
 promptly and entirely eclipsing every other question 
 that was before the Fathers in Council. Manning 
 
 O 
 
 spoke on it (of course in Latin) towards the end of the 
 month of May ; and, though no report of it has ever 
 been made public, it is certain that his speech, which 
 lasted nearly two hours, made a distinct impression, and 
 it was spoken of in Rome at the time as " one of the 
 most masterly that had been made." He devoted a 
 good deal of time, as was to be expected, to a criticism 
 of one of the arguments of the inopportunists, to the 
 effect that the definition would throw back a large 
 number of Anglicans who were believed to be approach- 
 ing the Church. In his judgment such conversions, 
 conditional on not being called upon to hold a doctrine
 
 142 CARDINAL MANNING. 
 
 that was almost universally believed in the Church, 
 would be but nominal and worthless. 1 
 
 At the opening of the Council in December, 1869, 
 it had been reckoned, judging from the signatures 
 appended to sundry petitions, that 450 bishops were in 
 favour of the definition and that 120 were more or less 
 opposed to it, of whom only five, at the outside, rejected 
 the doctrine as untrue. 2 Ultimately, when the decree 
 was passed, at the fourth public session of the Council, 
 July 18th, 1870, 533 voted in favour, and only two 
 against ; but to these two should be added 55 who 
 absented themselves, being unwilling to vote either 
 way. The scene, which in itself must have been dra- 
 matic enough, had its effect heightened by a storm of 
 
 1 The reasons against the definition urged by the inopportunists 
 are given at full length in Manning's True Story of the Vatican 
 Council, pp. 101 103 ; and he does not deny that in the course of 
 the debate " representations of history were made which could not 
 be easily squared with the infallibility of the Head of the Church." 
 
 2 It may be convenient to give the text of the definition : 
 " Itaque Nos, tradition! a fidei Christianse exordio perceptao 
 fideliter inhserendo, ad Dei Salvatoris nostri gloriam, religionis 
 catholicae exaltationem et Christianorum populorum salutem, sacro 
 approbante Concilio, docemus et divinitus revelatum dogma esse 
 definimus : Romanum Pontificem, cum ex cathedra loquitur, id 
 est, cum omnium Christianorum Pastoris et Doctoris munere 
 fungens pro suprema sua Apostolica auctoritate doctrinam de fide 
 vel moribus ab universa Ecclesia tenendam definit, per assistentiam 
 divinam, ipsi in beato Petro promissam, ea infallibilitate pollere 
 qua divimis Redemptor Ecclesiam suam in definienda doctrina de 
 fide vel moribus instructam esse voluit : ideoque ejusmodi Roman! 
 Pontificis definitiones ex sese, non autem ex consensu Ecclesice, 
 irreformabiles esse. 
 
 "Si quis autem huic NostrsD defmitioni contradicere, quod 
 Deus avertat, praesumpserit ; anathema sit." 
 
 The precise wording of the last clause in the definition, ex sese, 
 non autem ex consensu Ecclesia;, in which lies all that can be 
 accounted novel in the decree, was understood to have been 
 suggested by the late Cardinal Cullen.
 
 THE VATICAN COUNCIL. 143 
 
 thunder and lightning which prevailed at the very 
 time that the Gonstitutio dogmatica prima de Ecdcsia 
 Christi was being recited. Inopportunists saw in this 
 an expression (somewhat inadequate perhaps) of Divine 
 indignation. Opportunists recognized it as a hostile 
 demonstration of the powers of darkness. The ques- 
 tion cannot be settled until we know whether stormy 
 weather has any transcendental source. What was 
 more to the purpose was the declaration, the very next 
 day, of war between France and Germany, which ren- 
 dered impracticable any co-operation between the 
 dissentients Darboy and Dupanloup, Archbishops of 
 Paris and of Orleans, and their German allies. Per- 
 haps in any case there would have been no secession of 
 any Bishop from the Church ; but the triumph of the 
 majority could hardly have been as complete as it was 
 without the adventitious aid of the outbreak of the war. 1 
 Manning, whose joy at the result was spoken of as " too 
 great for words," certainly used his victory with modera- 
 tion. There were among English Catholics a few, some 
 of them of high station, who repudiated the definition 
 
 1 Mgr. Darboy, Archbishop of Paris, has generally been ac- 
 counted, on the authority of an anonymous chronicler in Dr. 
 Friedrich's Documenta, a disbeliever in the Pope's infallibility. 
 But in Jiine, 1871, Manning wrote to the Times: "I am able 
 to attest that the resistance of the Archbishop of Paris to the defi- 
 nition did not touch the truth of the doctrine but the expediency 
 of denning that truth. I make this statement, not on hearsay, 
 but on personal conference with him in Rome." When Pius IX. 
 heard of Darboy's tragic end, he said : " He has washed away 
 his defects in his own blood, and has put on the martyr's robe." 
 The writer of these pages was in Paris, in 1876, and had some 
 conversation on the position held by Darboy with the blind 
 Ultramontane ecclesiastic, Mgr. de Segur. His reply to a repre- 
 sentation that the late Archbishop might be accounted at any 
 rate a martyr in the cause of religion was emphatic : " Pour la 
 religion, peut-etre ; mais pour la foi, non, non ! "
 
 144 CAKDINAL MANNING. 
 
 and yet refused to regard themselves as on that account 
 outside the Church, forgetting that obedience to autho- 
 rity is of the very essence of Catholicism, and that no 
 one can be a Catholic on his own terms. Manning 
 avoided the scandal of the formation of an " Old 
 Catholic" body in England by leaving these dissen- 
 tients very much alone. Privately no doubt they were 
 excommunicated, and could only obtain the sacraments 
 by concealing their opinions or their identity ; but no 
 public act ever gave them occasion to become formally 
 dissociated from the body of the faithful ; and by this 
 time they have pretty nearly died out. 
 
 On the whole the effect of the definition was dis- 
 tinctly unitive. The necessity of accepting it brought 
 the minimizing school of Catholics into line with the 
 Ultramontanes, while the more exacting theologians 
 among the latter, who had been accustomed to ascribe 
 infallibility to almost every Papal pronouncement, found 
 that a definition is strictly what the term implies a 
 limitation and that they could no longer claim authority 
 for covering so wide a field with their favourite doctrine. 
 Nor did the definition make practically any difference 
 to the average Catholic priest or layman. They were 
 stared at for a week or so by sturdy Protestants, who 
 expected to see some token of shame on the faces 
 of those who had been called upon to believe a mon- 
 strous and blasphemous absurdity not a bit more 
 monstrous or absurd, however, than the unenlightened 
 Protestant's belief in the infallibility of the letter of 
 Scripture but no good Catholic was conscious of any 
 change of faith. No doubt, in the case of professed 
 canonists and theologians, there was a little difference ; 
 certain texts needed accommodation and explanation ;
 
 THE VATICAN COUNCIL. 145 
 
 and scientific students of history, of the German 
 school, found themselves, as they had feared, with 
 awkward facts to face. But, what Newman had said 
 of the definition of the immaculate conception, was also 
 true of the definition of infallibility, that no priest 
 left the Church on account of it but would probably 
 have left the Church sooner or later on other grounds. 
 The fact of a definition having been made at all led 
 some men to reconsider the whole question of the 
 grounds of faith, and to recognize those grounds as 
 insufficient ; but on the whole it may be said that the 
 definition was a success, and that no similar dogmatic 
 decree ever obtained more easily an almost universal 
 acceptance. Even Protestant Englishmen, distasteful 
 as the whole matter was to them, did not grudge some 
 admiration to the policy of " thorough " ; and Manning 
 was never thought much the worse of because of the 
 part he had played in the affair. About seven years 
 later he put forth his True Story of the Vatican 
 Council, intended as a reply to certain untrue stories, 
 as he accounted them, which had obtained some cre- 
 dence. 1 The authorities on which he relied were unex- 
 ceptionable, one being Cecconi, afterwards Archbishop of 
 Florence, the official historian of the Council, and another, 
 Fessler, Bishop of St. Polten, who was the Council's 
 Secretary. Certain of his statements were criticised by 
 the "Old Catholic" Professor Friedrich, 2 and it is difficult, 
 no doubt, to credit his declaration that " Pius IX. had 
 
 1 Such were the writings under the name of " Pomponio Leto," 
 ascribed after his death to Cardinal Vitelleschi, but explicitly 
 repudiated by his brother ; and the Documenta ad illustrandum 
 Coiwilium Vaticanum (2 vols., 1871), and other writings of Pro- 
 fessor Friedrich. 
 
 2 Contemporary Review, March and June, 1878. 
 
 L
 
 146 CARDINAL MANNING. 
 
 neither desire nor need to propose the defining of his 
 infallibility." But it is a case in which, in accordance 
 with the dictum of Aristotle, persuasion depends, not 
 on the arguments which either side may adduce, but 
 on what we think of the combatants and of their cause. 
 The interest, one might almost say the excitement, 
 aroused by the memorable decree of July 18, 1870, has 
 made men neglect other definitions of the Council, in 
 which Manning, as an active member of the Commission 
 De Fide, had a shaping hand. They are so decidedly 
 opposed to the growing temper of the times that they 
 are likely to attract more attention hereafter. Newman, 
 who, for some unintelligible reason, resented the defini- 
 tion of the Pope's infallibility as if it had been directed 
 against himself, was really more hardly hit by a canon 
 which set aside the intuitional doctrine of faith, and 
 made it to be, so far as the existence of a personal God 
 is concerned, a process of pure reasoning ; l and the canon 
 concerning Scripture is also somewhat hostile to the 
 mildly liberalizing views concerning inspiration and the 
 integrity of the sacred books which he put forth in his 
 later years. 2 And a third canon puts out of court those 
 who, in view of modern science and criticism, would 
 give an ideal significance to ancient dogmas, and make 
 a delightful poetry of the faith. 3 With nothing of this 
 
 1 "Si quis dixerit, Deum unum et verum, Creatorem et Domi- 
 nuna nostrum, per ea quse facta stint, natural! rationis humanse 
 lumine, certo cognosci non posse ; anathema sit." De Revel. 1. 
 
 2 " Si quis sacrse Scripturse libros integros, cum omnibus suis 
 partibus, prout illos sancta Tridentina synodus recensuit, aut eos 
 divinitus inspiratos esse negaverit ; anathema sit." De Revel. 4. 
 
 3 " Si quis dixerit, fieri posse, ut dogmatibus ab Ecclesia pro- 
 positis, aliquando seeundum progressum scientise sensus tribuendus 
 sit alius ab eo quern intellexit et intelligit Ecclesia ; anathema 
 sit." De Fide et Ratione, 3.
 
 THE VATICAN COUNCIL. 147 
 
 had Manning the slightest sympathy. To assert, to 
 condemn, always with authority, never caring to enquire 
 into the reasons for or against, never taking into account 
 the ethical or spiritual significance of that which was 
 doomed to anathema, this was in accordance with his 
 mind, and, for that matter, in accordance with the mind 
 of the Church ; nor inconsistently, considering what her 
 pretensions to a divine commission are. 
 
 The part that Manning took in the controversy 
 aroused by Mr. Gladstone's attack on the Vatican 
 decrees must be briefly narrated. The great Liberal 
 statesman from his earliest years had followed the 
 progress of ecclesiastical controversies with eager in- 
 terest, and had noted with profound misgiving the 
 definition of the Pope's infallibility in 1870, being as- 
 sured, from his knowledge of ecclesiastical history, that 
 it could not legitimately be made an article of faith. In 
 1873 he had been moved to something like indignation 
 against the Catholic hierarchy in Great Britain and 
 Ireland the latter especially because of the rejection 
 of his Irish University Bill, an attempt to solve a problem 
 that will perhaps remain insoluble until statesmen are 
 prepared to grant demands which the country will 
 assuredly refuse to ratify. The year following, with- 
 drawing for the time from public life, he prepared and 
 published a smart attack on the Vatican decrees, affirm- 
 ing that they were inconsistent with civil allegiance. 
 The moment that this pamphlet, which had an enormous 
 circulation, appeared, Manning wrote a letter to the 
 papers, emphatically denying the assertion ; l and at a 
 later date he issued a more elaborate reply. Other 
 
 1 See the Times, Nov. 9, 1874.
 
 148 CARDINAL MANNING. 
 
 replies, and especially Dr. Newman's admirable " Letter 
 to the Duke of Norfolk," obtained more notice from the 
 reading public; but the Archbishop's rejoinder was 
 not wanting in force and dignity, though he did not 
 attempt to meet Mr. [Gladstone on his own historical 
 grounds. The controversy occasioned a temporary 
 estrangement between the two it was even said that 
 one " cut " the other when they passed in the street 
 but a quarrel is not of long duration when there is 
 magnanimity on both sides ; and from 1875, or there- 
 abouts, onwards, the old friends were on better terms 
 than they had been at any time since the great separa- 
 tion of 1851. 1 "Ultimately Mr. Gladstone frankly and 
 
 1 In 1868, during the controversy about the disestablishment 
 of the Irish Church, it was stated, on the authority of a news- 
 paper correspondent supposed to be in Florence, that Pius IX. 
 had requested Archbishop Manning to thank Mr. Gladstone for 
 his " attitude " on that question. Manning wrote to deny this ; 
 but a little later the Standard insisted on there being some kind 
 of understanding between the Liberal leader and the Archbishop 
 of Westminster. On this Manning wrote to a Mr. Davidson as 
 follows : " I beg to thank you for calling my attention to the 
 paragraph in which an attempt is made to calumniate Mr. 
 Gladstone by the fact that his eldest son is my godson. This is 
 a mean artifice which can only damage those who use it. The 
 fact is so. Mr. Hope-Scott and I stood sponsors to the eldest 
 son of Mr. Gladstone about 1840. Mr. Hope-Scott and Mr. 
 Gladstone were at Eton and Oxford together, and have been 
 friends during a long life. My friendship with Mr. Gladstone 
 began when we were at Oxford about 1830. We had the same 
 private tutor, and were in many ways brought together. From 
 that time till the year 1851 our friendship continued close and 
 intimate. In 1851 the intercourse of our friendship was suspended 
 by the act demanded of me by my conscience in submitting to 
 the Catholic Church. We ceased to correspond, and for more 
 than twelve years we never met. In the last years public and 
 official duties have renewed our communications. I have been 
 compelled to communicate with many public men in successive 
 governments, and among others with Mr. Gladstone ; with this 
 only difference of the others most were either strangers or but
 
 THE VATICAN COUNCIL. 149 
 
 fully withdrew his charge against Catholics of impaired 
 allegiance; but the tract in which he did this never 
 obtained anything like the wide circulation of the 
 earlier one. 
 
 In a certain sense of course Catholics, who are loyal in 
 things spiritual to the Pope, have a " divided allegiance " 
 the same indeed is true, mutatis mutandis, of every 
 one who recognizes a spiritual authority, independent of 
 the civil power, in any person, or book, or in the moral 
 law itself. But the Vatican decrees can hardly be said 
 to have made any serious change in this matter. Since 
 1870, no less than before, Catholics are free to resist 
 political dictation from Rome ; and in the very narrow 
 
 slightly known Mr. Gladstone was and is the man whose friend- 
 ship has been to me one of the most cherished and valued of my 
 life. To found on this an insinuation for raising the no-popery 
 cry, or suspicion of Mr. Gladstone's fidelity to his own religious 
 convictions, is as unmanly, base and false as the Florence telegram, 
 in which the same political party, for the same political ends, 
 united Mr. Gladstone's name with mine last summer. The 
 indignation you express at this new trick will, I am sure, be 
 shared by every honourable man in the country. I cannot con- 
 chide this letter without adding that a friendship of thirty -eight 
 years, close and intimate till 1851 in no common degree, enables 
 me to bear witness that a mind of greater integrity or of more 
 transparent truth, less capable of being swayed by faction and 
 party, and more protected from all such baseness even by the 
 fault of indignant impatience of insincerity and selfishness in 
 public affairs, than Mr. Gladstone's I have never known. The 
 allegation that the policy of justice to the Irish people by re- 
 moving the scandal of the Established Church has been inspired 
 either by a mere desire to overthrow the Government, or by 
 friendship with me, is imposture ; and imposture is the mark of 
 a feeble and a falling cause." 
 
 When Manning's godson, Mr. W. H. Gladstone, died in the 
 summer of 1891, among the letters of condolence received by the 
 sorrowing parents, hardly one was more acceptable and none was 
 more worthy of the occasion than that which came from the aged 
 Cardinal.
 
 150 CARDINAL MANNING. 
 
 field in which a definition de fide vel moribus is possible, 
 matters affecting civil allegiance can hardly find a 
 place. Should, for example, the Pope define the 
 Assumption of our Lady as an article of the faith, so 
 that it would cease to be, what it is now, merely an 
 universally received opinion; or should he decide, 
 against the teaching of earlier theologians, that a 
 man may put his money out at interest without sin, 
 no Catholic would in consequence become a less loyal 
 subject of her Majesty. Decisions such as these might 
 have been made before 1870, or they might be made 
 now. In the latter case they would have to be accepted 
 as infallible ex sese ; in the former case they would by 
 some have been accepted as infallible only ex consensu 
 Ecclesice, which would assuredly not have been with- 
 held. The difference is neither striking nor far-reaching 
 in its effects. 
 
 It will be convenient to include in this chapter, which 
 deals especially with the Roman side of the Archbishop 
 of Westminster's career, some notice of his elevation 
 to the Cardinalate, and of his relations with Popes 
 Pius IX. and Leo XIII. 
 
 On March 6, 1875, it was announced that Manning 
 was to be invested with the Roman purple, an honour 
 that his laborious episcopate of ten years' duration and 
 his special services to the Pope had amply deserved 
 and won. 1 He had left London the previous day, 
 
 1 It was noted at the time by the Roman correspondent of the 
 Tablet that the Pope "made no communication to the British 
 Government of his intention to create Archbishop Manning a 
 Cardinal. Since the withdrawal of Mr. Clarke Jervoise [who 
 had informally represented the Court of St. James at the Vatican], 
 Cardinal Antonelli has had no direct means of holding diplomatic 
 intercourse ; and the Pope would have nothing to do with Sir 
 A. Paget, who was accredited to the Quirinal."
 
 CARDINAL ATE. 151 
 
 accompanied by his nephew, the Kev. W. Manning, 
 and, travelling vid the Riviera, reached Rome on the 
 evening of the 10th, being met at the station by Mr. 
 Hartwell de la Garde Grissell, one of the Pope's 
 camerieri segreti, and Dr. O'Callaghan, Rector of the 
 English College, where he resided during this visit, which 
 lasted till the end of the month. 1 The Consistory at 
 which he was "created" took place on the 15th, and 
 the formal announcement was conveyed to him at the 
 English College, where a considerable company had 
 assembled. He said a few words only. "I do not 
 affect to think lightly of the great dignity conferred 
 upon me without any merit of mine. It is truly an 
 honour to be associated with the Sacred Council im- 
 mediately around the Vicar of our Lord, and to share 
 his lot in good and evil. Indeed, I would rather that 
 this dignity fell upon me, as it does, in the time of 
 danger than in the time of safety. It is, as it were, 
 being told off to the ' forlorn hope ' in the sight of the 
 world; but it is a 'forlorn hope' which is certain of 
 victory. I feel that your presence this day is a repre- 
 sentation of England, especially of those in England 
 who have preserved unbroken the tradition of the faith, 
 and that your kindness to me proceeds from love to 
 England; and I feel assured that on returning to our 
 country I shall meet with the same kindness and 
 affection." 
 
 The day following the new Cardinals took the oath 
 in the throne-room of the Vatican, and received the 
 liretta; and on Easter Monday (March 29th), at a 
 public Consistory, the final ceremonies of investiture 
 
 1 Characteristically lie employed his leisure in giving a "re- 
 treat " to the students of the College.
 
 152 CARDINAL MANNING. 
 
 were performed. 1 Considerable interest was attached 
 to the church assigned by the Pope to Cardinal Manning 
 as his title. That of SS. Andrew and Gregory on the 
 Caelian happened to be vacant, and was appropriately 
 selected. The monastery attached to the church had 
 been originally the private residence of St. Gregory the 
 Great, and from its walls had proceeded St. Augustine 
 of Canterbury and his companions, when they were 
 sent forth to evangelize England. At the close of the 
 Consistory Manning took possession of this church, and, 
 in the course of a long address, remarked that now for 
 the first time an Englishman held it ; and that from 
 that monastery had proceeded not only the first Arch- 
 bishop of Canterbury, but also the first Bishop of 
 Rochester and the first Archbishop of York. A week 
 later he was back in London; and on April 13 he made 
 his first public appearance as Cardinal in England, 
 opening a new Church of St. Thomas at Canterbury. 
 One who was present on the occasion recalls the quiet 
 simplicity of his sermon on the words, " The good 
 shepherd giveth his life for the sheep," spoken with 
 his customary gravity and air of authority, as he leant, 
 sometimes with both hands, on his crozier, and looked, 
 vested in cope and mitre, and with his familiar clear- 
 cut ascetic features, as if he were some stained -glass 
 representation of St. Augustine himself come to life 
 again. What only detracted from the effect was a 
 restless rolling of his deep-set eyes, and an occasional 
 nervous twitch of the eyebrows; apart from which 
 
 1 The last ceremony of all, the imposition of the hat, was not 
 performed until the last day of the year 1877. Pius IX. was 
 at that time in bed (in his private library), and within six weeks 
 of his death.
 
 CARDINALATE. 153 
 
 there could hardly be portrayed a more satisfying picture 
 of the ideal Catholic ecclesiastic. 
 
 Questions about the Cardinal's precedence were 
 mooted in the Tablet as soon as he had returned from 
 Rome. Two years previously there had been some 
 remonstrance about the position accorded to him as 
 Archbishop at the dinner held at Oxford to celebrate the 
 fiftieth anniversary of the foundation of the " Union" ; 
 and in the autumn of 1889 similar objections were 
 raised to his name appearing above that of " F. Londin." 
 in some documents emanating from the Mansion House 
 Strike Committee. What however was more important, 
 as apparently possessing official sanction, was his signa- 
 ture being appended to the report of the Royal Com- 
 mission on the Housing of the Working Classes below 
 that of the Prince of Wales but above that of the 
 Marquis of Salisbury, while, in the report of the Royal 
 Commission on Education, it preceded those of the Earls of 
 Harrowby and Beauchamp and of the Bishop of London. 
 In the former case it was understood that the two dis- 
 tinguished personages named had previously considered 
 the matter and had agreed that it should be so ; and 
 certainly the general impression was that personal con- 
 siderations had been taken to justify the precedence 
 accorded to the Cardinal. 1 It was due, it was said, to 
 his " tact and judgment that had made such a position 
 his own." On the other hand, Mr. Bodley, secretary to 
 the first-named Royal Commission, wrote to the Morning 
 Post stating that on such a Commission "precedence 
 accorded to courtesy is unknown. The order of the 
 
 1 Mr. Gladstone also wrote, in July, 1890: " Cardinal Manning, 
 so far as I am aware, is not possessed of any temporal rank, what- 
 ever precedence may be accorded to him by courtesy."
 
 154 CAEDINAL MANNING. 
 
 names is decided by the most formal rules, and no 
 courtesy rank is accorded to venerable years, to high 
 personal character, or to conspicuous public services." If 
 this be so, it would seem to follow that the Prince of 
 Wales, who may be taken as a final arbiter in such a 
 matter, decided that the princely rank of Cardinals 
 shall henceforth be recognized in this country, as it is in 
 most European Courts. 1 It is easy to exaggerate the 
 importance of a matter like this, but it cannot be said 
 to have no significance. And, as to Manning's own 
 action in the matter, it must be borne in mind that a 
 Cardinal is by his oath bound to maintain, so far as in 
 him lies, the dignity of his position ; so that neither 
 would personal ambition be fairly ascribed as the cause 
 of his putting himself forward, nor could he have per- 
 mitted his courteous instincts as a gentleman to claim for 
 himself a lower place. 
 
 Reference has already been made (p. 87) to the 
 close relations which Manning, in the first years of his 
 Catholic priesthood, had with Pope Pius IX. Those 
 relations continued no less close to the end. In 
 November, 1877, Manning left London to perform one 
 of his canonical visits to Rome. He was taken ill with 
 bronchitis in Paris, and remained there nearly six weeks. 
 The Pope wrote to dispense him from his visit, and bade 
 
 1 It may be doubted, however, whether the British public 
 would tolerate, apart from an exceptional case, a Roman Cardinal 
 ranking before all the British aristocracy. Manning, it was said, 
 had " acclimatized the idea of a Cardinal in England," and, as a 
 result of his unremitting philanthropic labours, he had come to 
 be regarded as almost as indispensable in any good work as the 
 Lord Mayor himself. And there was a kind of romance associated 
 with the idea people had of Newman that would have allowed 
 him a similar freedom. But what would be thought of a Cardinal 
 "Walsh taking precedence, as such, of the Duke of Westminster ?
 
 RELATIONS WITH THE POPES. 155 
 
 him return to England. But other letters from Rome 
 told him that the Pontiff's strength was " visibly de- 
 clining," and urged him to corne with the least possible 
 delay. Accordingly, he reached Rome on December 22, 
 arid saw the Pope the next day on the sick-bed which 
 he never afterwards left. Pius IX. died on February 7, 
 1878, in the presence of Cardinals Manning, Bilio, 
 Howard and Martinelli. When Manning returned to 
 England in April, 1878, after an absence of more than 
 five months, he was presented with an address from his 
 clergy, and in the course of his reply he made the 
 following reference to his relations with the late Pope : 
 " You will forgive me if I seem to imply too much that 
 is personal to myself in what I add. I say it now 
 because it is the first and will perhaps be the last time 
 I may ever so speak. During the last twenty-five years 
 I have had the happiness, and as I account it the 
 blessing, of being admitted by Pius IX. to an intimacy 
 which had no cause but his paternal kindness. . . Never 
 at any time, such was his undeserved goodness, had I 
 the sorrow of hearing from him a word of disapproval, 
 nor did any cause of displeasure ever lessen or overcast 
 his paternal affection. During those long years, while 
 his health and vigour of life lasted, I had sometimes the 
 privilege and sometimes the duty of speaking with him 
 on matters of great anxiety. But in the last five weeks 
 of his protracted life no subjects of such a kind ever 
 passed. I had the happiness of sitting by the side of 
 his sick-bed to console his last days. No subject of his 
 manifold and great anxieties was ever spoken of; no 
 business, however slight, was ever introduced. I felt 
 that the sick-bed of Pius IX. was sacred, and that all 
 affairs and interests of his great office belonged to those
 
 156 CARDINAL MANNING. 
 
 whose direct responsibility it was to treat them ; that I 
 had the happiness of conversing with him only on such 
 thoughts and things as were consoling and cheerful and 
 free from all anxious thought. More than once in those 
 five weeks I was able, as I hope, to bring before him 
 some momentary solace ; and I thank God that my lot 
 was so ordered that I stood beside the Pontiff, whom we 
 have so revered and loved, in the last days and in the 
 last moments of his great and glorious life." 
 
 Manning had, not unnaturally, acquired an immense 
 admiration for the predecessor of Leo XIII. Four or 
 five years earlier, speaking at the opening of the Church 
 of St. Dominic, at Newcastle, he had said : " I believe 
 that when the history of the pontificate of Pius IX. 
 shall be written, it will be found to have been one of 
 the most resplendent, majestic and powerful one that 
 has reached over the whole extent of the Church with 
 greater power than that of any other Pope in the whole 
 succession." But it must be confessed that Pius IX. 
 was not a Pope to win the admiration of the mass of 
 Englishmen. His lapse from the Liberalism of his 
 earlier years ; his continued insistence on the preroga- 
 tives of his office ; his^ ceaseless lamentations over the 
 gradual shrinkage and ultimate loss of his temporal 
 power ; his alliance with the least respectable among 
 the crowned heads of Europe ; his wholesale condemna- 
 tion of modern progressive ideas, and so forth, all 
 this made him as unwelcome a factor in European 
 politics as his successor has, for the most part, been the 
 reverse. 
 
 Cardinal Manning, in the Conclave, throughout sup- 
 ported the election of Cardinal Pecci, who has since 
 become, one may say, famous as Leo XIII. Newspaper
 
 KELATIONS WITH THE POPES. 157 
 
 correspondents at the time would have it otherwise. 
 He was "the leader of an intolerant and fanatical 
 minority," "a discomfited dissensionist in the bosom of 
 the Conclave " ; and the theory was that he was endea- 
 vouring to secure either his own election or that of 
 Cardinal Bilio, who was spoken of whether justly or not 
 as " an intransigent Ultramontane," " an impassive, 
 truculent monk." The Cardinals, it would appear, enjoy 
 the privilege of reading the daily papers during their 
 incarceration ; for, on his return, Manning remarked 
 with kindly humour that his brethren had daily 
 condoled with him over his misconduct. He added, 
 " I think it is a duty to the Sacred College on my 
 part to say, and I think you have the right to know 
 all that I can make known without infraction of my 
 oath . . . and I violate no obligation in making these 
 two statements ; first, that no proposition of mine was 
 so much as contested by my colleagues ; and, secondly, 
 that I had the happiness to be always united to the 
 majority, I may say to the all but unanimity of the 
 Sacred College." 
 
 It cannot of course be pretended that after February, 
 1878, Rome could be the same to Manning that it had 
 been during the lifetime of Pius. That presence was 
 removed that had been his inspiration for more than a 
 quarter of a century; and, however much he might 
 venerate the office in the person of Pius' successor, it 
 could not be quite the same thing. Nevertheless, it is 
 beside the mark to speak, as some have done, of his 
 making unwillingly his stated visits to the throne of Leo 
 XIII. On the contrary, there is much evidence to 
 show that a strong and genuine sympathy soon closely 
 united the two, and that the new Pope was ready to
 
 158 CARDINAL MANNING. 
 
 confess that he owed much to Manning's counsel and 
 support. And this special regard continued during the 
 twelve years that the two were thus associated. Visitors 
 to his Holiness so recently as 1890 have reported that 
 his face brightened at once with pleasure when they were 
 able to report that they knew Cardinal Manning. As 
 the preacher at his funeral said : " Our Holy Father 
 loved him and leaned upon him." Probably in those 
 last words is contained a reference to a matter about 
 which it is impossible yet to do much more than specu- 
 late the origin of the Papal policy in relation to labour. 
 That Manning had to do with Leo XIII.'s recent 
 Encyclical on that subject is undoubted. One sentence 
 in it a characteristic one was almost ascribed to 
 him as if it came from the Cardinal's own pen : 
 " There is a dictate of nature more imperious and 
 more ancient than any bargain between man and 
 man, that the remuneration of the wage-earner must 
 be enough to support him in reasonable and frugal 
 comfort." 
 
 But all this is only bordering on a great subject 
 which will need sympathetic treatment by a competent 
 pen hereafter. Manning we know and the details 
 will be given somewhat fully in subsequent chapters 
 emphatically believed in "the people." That was his 
 belief as an Anglican as well as in his later years. 
 Daring the lifetime of Pius, who thought salvation 
 might still be found in the ancien regime, it would have 
 been beside the purpose to suggest the thought that 
 Catholicism, " broad-based upon a people's will," would 
 have a more secure foundation than when it put its 
 trust in princes, who cared for it only on grounds of 
 political expediency. Probably it is due to Manning
 
 KELATIONS WITH THE POPES. 159 
 
 that Leo XIII. has acquired, and is proud to have 
 acquired, the title of " the workman's Pope " : it is not 
 impossible that hereafter it will be recognized that 
 from Manning the Papacy obtained the first idea of a 
 bolder and more popular policy, that may have effects 
 more far-reachiug and more calculated to secure the 
 permanence of Catholicism than the policy which he 
 had supported with such ardour during the pontificate 
 of Pius IX.
 
 CHAPTER VII. 
 
 TEMPERANCE. EDUCATION. IRELAND. 
 
 THE first important movement in the direction of 
 social reform with which Archbishop Manning became 
 connected, and the one with which his name will 
 always be specially associated, was that of Temperance, 
 or, as he came to understand the term, of Total Absti- 
 nence. There is nothing to show that during his life as 
 an Anglican clergyman, or subsequently as a priest at 
 Bayswater, he had taken any markedly strong view 
 about the evils of drunkenness, or about the best 
 methods for their suppression. But shortly after his 
 promotion to the see of Westminster it is clear that he 
 came to recognize it as par excellence the deadly foe of 
 all social progress, no less than the cause of nine-tenths 
 of the poverty and misery which weighed down the 
 major portion of his flock. His first steps were, how- 
 ever, cautious and tentative, and he had been Archbishop 
 nearly seven years before he fairly gave himself away to 
 the movement. 1 In 1866 he appointed a committee which 
 
 1 The writer desires to record his obligations for much interesting 
 information concerning Cardinal Manning's career as a temper- 
 ance reformer to a valuable communication from the Rev. Dr. 
 Dawson Burns, Metropolitan Superintendent of the United 
 Kingdom Alliance.
 
 TEMPEKANCE. 161 
 
 recommended the formation of a temperance society with 
 a few simple rules, one of which would bind to total 
 abstinence only those who had given way to drinking 
 habits. The year following, when St. Patrick's Day 
 came round, in view of the degrading scenes to which 
 its celebration had given rise among the poor Irish of 
 London, he issued an appeal for a "Truce of St. 
 Patrick," promising an indulgence to all those who 
 tasted no intoxicating drink on the days during which 
 it was customary to protract the festival. Another 
 pastoral invited men and women to take a pledge not 
 to enter a public-house on Saturdays or Sundays through- 
 out the year. He now associated himself with the 
 " permissive prohibition " policy of the United Kingdom 
 Alliance, and in 1867, and the year following, spoke at 
 its annual meetings in Manchester. In 1871 he 
 addressed for the first time in London a meeting, in 
 support of Sir Wilfrid Lawson's Permissive Bill, held 
 in St. James's Hall; where for full forty minutes an 
 organized body of roughs caused such persistent inter- 
 ruption that his voice could not be heard. His patience 
 however was inexhaustible, and ultimately his speech 
 was made. The year following he signed " the pledge," 
 being driven to it, as he explained, because he was 
 anxious to advise a meeting of working-men in South- 
 wark that he had been asked to address, to be content 
 with nothing short of total abstinence, and he did not 
 see how he could urge this on them unless he could say 
 that he had done the same himself. 1 To this pledge 
 
 1 It was to Dr. Dawson Burns that he told the following story, 
 fully appreciating its humour : Passing along the street he saw 
 an Irishman, evidently the worse for drink, and, hoping to be able 
 to do him some good, he stopped and remonstrated with him on 
 his disgraceful condition ; but all to no purpose. At last he 
 
 M
 
 162 CARDINAL MANNING. 
 
 apart of course from the modicum of wine which every 
 priest consumes daily in the mass he held absolutely 
 for twenty years ; that is, until his death ; and on two 
 occasions, besides in his brief last illness, he entirely 
 declined to take any alcoholic stimulant, though strongly 
 urged to do so by his doctor. 
 
 Having once set his face to this work, he devoted 
 himself to it with characteristic resolution and earnest- 
 ness. In March, 1873, he presided over a crowded 
 meeting in Exeter Hall, where a new Temperance 
 Association was formed ; and in the course of his speech, 
 which was cheered enthusiastically, he said : " The last 
 act of Father Mathew (the Irish apostle of temperance) 
 was to receive the pledge from those who gathered round 
 his death-bed. I desire no better end for my reverend 
 brethren around me ; no better end for myself." At 
 the close of the meeting he proceeded to Trafalgar 
 Square this was of course in days when Londoners 
 had not lost the right of public meeting in the open air 
 and addressed some 1500 men assembled there. The 
 " Total Abstinence League of the Gross " he had already 
 formed, in conjunction with Father Nugent, of Liverpool ; 
 but, speaking of its foundation, many years later, he 
 said : " I acknowledge that in those days my eyes were 
 only half opened. I saw the need of a great effort to 
 save those who had actually fallen into the horrible 
 bondage, . . . but it was not till later that I saw we 
 
 thought of urging him to take the pledge, adding, as an incentive, 
 that he had done so himself. The Irishman looked up with a 
 jocular expression and replied recognizing that his interlocutor 
 was a priest, but not recognizing his Archbishop "Perhaps your 
 riverence had cause ! " 
 
 It is said that drunkenness in a priest was the one vice towards 
 which he showed no mercy.
 
 TEMPERANCE. 163 
 
 had something more to do than to reclaim those who 
 had fallen." 1 Having recognized the importance of 
 open-air meetings, he made use of them indefatigably. 
 In 1874 he addressed three such meetings, each of them 
 attended by thousands of men, on Clerkenwell Green, 
 at London Fields, and on Tower Hill. It was a singular 
 sight, this ascetic denizen of another world, as he seemed 
 to be, fitter, people would have thought, for the courtly 
 ceremonies of the Vatican than for his present rough 
 surroundings, standing bare-headed on some railway 
 van or costermonger's cart, which served for platform, 
 appealing earnestly, yet not without occasional touches 
 of humour, to the dense and motley crowd by which he 
 was encompassed. It proved indeed rather too rough 
 work for him, for the people pressed upon him, with no 
 unkindly intention, so as almost to cause him bodily 
 injury; and, to meet this difficulty, a year or two later 
 some enthusiastic young men formed themselves into 
 a " Cardinal's body-guard " ; and the association grew 
 rapidly in numbers, so that the " guards," wearing 
 a distinctive sash as uniform, formed quite a notable 
 spectacle in later demonstrations. In this year, 1874, 
 was also held the first f$te of the League of the Cross 
 at the Crystal Palace ; 2 and the annual recurrence of 
 
 1 He often humorously protested against the notion that the 
 League of the Cross was " a confraternity of penitent drunkards." 
 " Don't say that ; I am its president and its chaplain." 
 
 2 The Standard, which was usually hostile to Manning, cordi- 
 ally recognized the value of his work on this occasion : " The 
 League has been formed mainly by the untiring exertions of that 
 great apostle of temperance, Archbishop Manning, who has never 
 ceased to strive for the cause, not only of temperance, but of total 
 abstinence. That he has been to a great extent successful may be 
 judged by the fact that the League now numbers many scores of 
 thousands throughout the United Kingdom ; and that in London
 
 164 CAKDINAL MANNING. 
 
 these meetings, in preparation for which the members, 
 numbering many thousands, used commonly to assemble 
 with bands and banners on the Thames Embankment, 
 impressed on Londoners the greatness of the work which 
 the Cardinal had in hand. The League had also meet- 
 ings in the spring at Exeter Hall, at which proposals 
 for temperance legislation then before Parliament, such 
 as the Sunday Closing or the Permissive Bill, were 
 sure to receive enthusiastic support, Manning being 
 equally sure, if within reach, to be present. Nothing 
 indeed sufficed to keep him away. In August, 1881, 
 being then seventy-three years of age, he appeared 
 punctually on the scene at an open-air meeting on 
 Clerkenwell Green, though the rain was pouring in 
 torrents; and it was only after he had opened the 
 meeting with a few words that he was willing, at the 
 earnest solicitation of friends present with him on the 
 platform, to withdraw; and in April, 1886, he attended 
 an evening meeting of the League, though, under 
 medical advice, he had not previously been out of doors 
 after dusk for months. The mere record indeed of his 
 speeches at temperance meetings, both in London and 
 
 alone their 28,000 members shows that the association has done 
 good work amongst the humbler classes of the Catholic population 
 of the metropolis. Very many of these have now taken the 
 pledge, and have kept it most firmly. Thus habits of temperance 
 become, as it were, inoculated and habitual. Of the value of 
 such a League, no man who has seen the evils arising from intoxi- 
 cation can doubt. Yesterday the proceedings were of a semi- 
 religious character, for there was a large meeting held in the 
 opera-theatre at which Archbishop Manning presided. After five 
 o clock the Archbishop addressed a crowded meeting in the 
 gardens, where he urged, with a homely eloquence that at times 
 was real pathos, the evils of intemperance both mental and bodily. 
 Certainly the cause of abstinence has never found a more able 
 advocate, and we wish his Grace every success." (Aug. 25, 1874.)
 
 TEMPERANCE. 165 
 
 in the north of England, would be tedious reading ; 
 enough has been said about them to show how devoted 
 he was to this cause, which every one must respect, 
 though not every one feels able to go the lengths that 
 he did in regard to it. 
 
 For those lengths were very considerable. Doubtless 
 there is much to be said in commendation of those who, 
 although habitually temperate before, undertake total 
 abstinence from alcoholic drinks, in order to encourage 
 the habitually intemperate to take the same step. 
 Doubtless too in the case of children, especially among 
 the poor, there are good reasons for discouraging an 
 expensive and unnecessary taste ; and one would not 
 quarrel with the aged Cardinal, when, for example, at 
 Blackburn, in September, 1886, he " administered the 
 pledge " to more than a thousand children. And there 
 is truth in what he wrote in 1888 to Father Flood, of 
 Athlone : " I hope all fathers and mothers will bring 
 up their children in total abstinence. It is not only a 
 guard against many and the deadliest temptations, but 
 it is a counsel of a higher life, 1 which teaches temperance 
 in all things, and lifts our will up to desire and to do 
 better things." But yet it is difficult to deny that, 
 from the point of view of those who do not reject as of 
 diabolic origin the " wine that maketh glad the heart 
 of man," or even more vulgar potations, taken in reason 
 and moderation, Manning's teaching on this subject 
 must be accounted as not far removed from fanatical. 
 What is to be said to his bidding, in April, 1878, an 
 
 1 This phrase, " a counsel of a higher life," became a favourite 
 one with him ; apparently as suggesting, though without the 
 authorization of the Church, a fourth " counsel of perfection." 
 Equally without authority, surely, was his description of temper- 
 ance as "one of the virtues that St. Patrick loved most."
 
 166 CAEDINAL MANNING. 
 
 audience of poor children at Spitalfields " never to sully 
 their character by taking intoxicants " ? Surely there are 
 already in the world enough entanglements for a sensi- 
 tive conscience, without leading people to suppose that 
 a purely innocent action has, on account of some possible 
 but very remote consequences, the nature of sin. It 
 may even be doubted whether such teaching is not, 
 from the Catholic standpoint, approximate to heresy, 
 as involving a kind of Manichsean notion that certain 
 substances are evil in themselves. At any rate, there 
 had been murmurings to that effect among Manning's 
 suffragans and clergy ; and, in the summer of 1884, a 
 smart controversy arose on the subject. At a Temper- 
 ance Congress at Liverpool Manning had recently said : 
 " Do you not feel that it is a burning shame on the 
 Christian world and upon the Christian name that we 
 Christians are the only men on earth that are stained 
 and shamed by the manufacture and consumption of 
 intoxicating drink? . . . The great Indian, Oriental, 
 Chinese and Mahometan populations, which I may call 
 four great worlds of men, by their law and their religion 
 are bound not to drink intoxicating drinks. I know 
 indeed that many of them break their law and trample 
 on their religion, . . . but the great mass of them do 
 not ; the great mass of those men, whom we regard as 
 unenlightened in this respect, know and practise a rule 
 of mortification, self-denial and self-command which is 
 an example to us." No one complained that what the 
 Cardinal had said was not true ; they only complained, 
 some of them, that it was untheological. Special note 
 was taken of a protest signed by " Senex," who turned 
 out to be the Catholic Bishop of Nottingham ; and the 
 Tablet was filled with letters, some for and some against
 
 TEMPERANCE. 167 
 
 the line that Manning had adopted. To one of the 
 former a priest who afterward left the Roman com- 
 munion and eventually joined the Church of England 
 he wrote in terms disclosing unwonted excitement, but 
 interesting, as showing how entirely his heart was in 
 the cause, and how he believed it to be making way 
 among his own clergy : " I thank you much for your 
 letter, and more for your letter in the Tablet of last 
 week. The letters of last week were in a majority 
 good ; what this week, like to-morrow, may bring forth, 
 I cannot tell. But do not be out of heart. If we were 
 ever on God's side in a battle, it is now, when we are 
 using, i. e. giving up our Christian liberty for the salva- 
 tion of souls. If others think to save more souls by 
 using their liberty to drink wine, let us wait for the 
 last day. I have borne years of reproval and shame 
 in this matter, and I often say, ' I am a fool for Christ's 
 sake/ Why should you or I be afraid ? Si hominibus 
 placerem, non essem serous Jesu Christi. I am so de- 
 liberately, maturely and calmly certain of every reason 
 and principle involved in what we are doing, that I 
 look on this Tablet work as part of our gain. I 
 had heard before, but I will not believe it, that 
 ' Senex ' is one of my colleagues. Lest it should not 
 be so, I will not write in the Tablet ; lest it should 
 be, I hope next month to have many opportunities of 
 saying what is necessary; and we must not complain. 
 And now, do not fear. When I began, only two 
 priests in London helped me. Now there are about 
 forty. And the young ones from St. Thomas's have 
 for years been attending our meetings, and almost 
 all are doing something. Everything is going onward. 
 God forbid that we, Catholic priests, should be left
 
 168 CARDINAL MANNING. 
 
 behind in self-denial for the love of souls by those 
 who are not in the unity of the truth. ' I will provoke 
 you to jealousy by that which is not a nation; by 
 a foolish nation I will anger you.' This is a sharp 
 rebuke. Write on and work on, and may God be 
 with you." 
 
 He was as good as his word about what he would do 
 " next month." It was his summer " holiday," and he 
 was absent from London three weeks, in the course of 
 which he visited Chester, St. Helens, Manchester, 
 Liverpool, Warrington, Preston, Leeds and Sheffield, 
 at each place " carrying on," as the Tablet somewhat 
 contemptuously expressed it, " a teetotal temperance 
 crusade." That was his only answer to his critics. Nor 
 did he let the matter drop when he had returned. In 
 October he lectured on intemperance at Reading, and 
 four days later at the Town Hall, Kensington, 1 where 
 he quoted Baronius as authority for the statement that 
 " many of the Apostles were total abstainers." Against 
 such an advocate the gods themselves would strive in 
 vain. 
 
 And his zeal for this cause was unabated to the last. 2 
 In his eightieth year, preaching at the Oratory on be- 
 half of the establishment of an East-end Home for Girls, 
 he said incidentally, " I have for years (I say it openly 
 and boldly) been ' a fool for Christ's sake ' in the matter 
 of intoxicating drink, and so I hope to die." The year 
 
 1 At this meeting he made a feeling reference to the death of 
 Mr. A. M. Sullivan, M.P., whom he thought he would find it 
 difficult to replace as a helper in the cause of the League of the 
 Cross. 
 
 2 The withdrawal of the Government's scheme for compensating 
 dispossessed publicans (1890) was reckoned as due in great measure 
 to the imposing forces that Cardinal Manning was able to marshal 
 in opposition to it.
 
 EDUCATION. 169 
 
 following he said to Dr. Dawson Burns, " Nothing in 
 my public life has given me greater satisfaction than 
 my connection with the temperance movement " ; and 
 from the same authority we learn that he did not con- 
 fine his labours to his own Catholic poor, but took also 
 a warm interest in the London Temperance Hospital, 
 speaking twice at its annual meetings, and was further 
 devoted to the object of protecting native races from 
 the ruinous temptations to which they are exposed by 
 the action of the traders who seek to extend among 
 them a traffic in alcoholic liquors. 1 For twenty years 
 of his life he laboured, in season and out of season, on 
 behalf of the strictest temperance, and we cannot quarrel 
 with his consistency when, on his death-bed, he strictly 
 enjoined his doctors to administer to him no kind of 
 alcoholic stimulant. It is an impressive chapter in the 
 life of a strenuous, earnest, strong-willed, if one may 
 not say wilful, man. 
 
 Reference has been made above to some aspects of 
 Manning's work in relation to education, both in the 
 Anglican and Roman Churches. In all it extended over 
 nearer sixty than fifty years, and there was a marked 
 unity of idea and of purpose running through it. There 
 was also, advocates of more liberal ideas than his must 
 confess, an ultimate triumph for his reactionary cause, 
 
 1 Consistent with his views about temperance was the interest 
 he took in the question of the London water supply. On this he 
 wrote to the .late Mr. James Beal, in July, 1890 : "My convic- 
 tion that the water supply of the metropolis ought to he no longer 
 in the hands of private companies is greater than ever. I am 
 glad to see the movement, in which we worked together many 
 years ago, more widely and, I hope, more successfully taken up 
 by public authorities."
 
 170 CAKDINAL MANNING. 
 
 a triumph mainly due, beyond all manner of doubt, 
 to Manning's perseverance and sagacity. From the 
 date of the first Reform Act there has been in England 
 
 O 
 
 a movement, modest enough in its first inception, to 
 make public education a public concern under the 
 direction of elective bodies, and so freed from exclu- 
 sively clerical control. This movement has been warmly 
 supported by many of the ablest and most active men 
 of the day, statesmen, philosophers, scientists, educa- 
 tionists, litterateurs, and the like ; and it obtained (by 
 submitting to a compromise) a partial success in 1870, 
 after about thirty years of active propagandism, during 
 which the whole strength of the Nonconformist element 
 was ranged upon its side. Its progress was hotly con- 
 tested step by step by the clergy of the Established 
 Church, and by none of them more strenuously than 
 by Manning, during the years 1838-50 ; and, after a 
 period of fifteen years, when he was more or less out of 
 sight, he resumed the leadership of the opposition in 
 1865, on becoming Archbishop, and retained it until 
 the passing of the Free Education Act in the autumn 
 of 1891, within six months of his death. Although the 
 passing of that Act has not been claimed as a triumph 
 for the cause of clerically- controlled education for 
 indeed it would not be politic to do so there can be 
 little doubt as to the fact. 
 
 Manning had not been Archbishop a year when he 
 issued a Pastoral on the needs of Catholic elementary 
 education in his diocese, in which he estimated that 
 there wanted provision for at least 7,000 children. 1 In 
 
 1 The estimate was a very rough one. In 1874 the Archbishop 
 estimated the Catholic population of London at 200,000, so that 
 there would be about 33,000 Catholic children, of whom only
 
 EDUCATION. 171 
 
 June, 1866, he presided at a meeting, which was prac- 
 tically the first of the annual meetings of the " West- 
 minster Diocesan Education Fund," at which he boldly 
 asked for 7,000 a year for ten years, to meet the 
 emergency, and received immediate promise of annual 
 support to the amount of 3,QQQ. 1 He was in Rome, 
 attending the Vatican Council, during the discussions on 
 Mr. Forster's Education Bill in 1870, otherwise he 
 would certainly have been assiduous in attendance at 
 the House of Commons' lobby, and might perhaps have 
 secured some modification of its provisions. He held 
 however a meeting of all the English Bishops at the 
 English College to consider the bill immediately on its 
 appearance ; and, so far as he could from a distance, he 
 worked for the maintenance of the established voluntary 
 system side by side with the new system of Board 
 Schools. 
 
 Two years later, although the attendance at the 
 Catholic schools had increased enormously since he 
 became Archbishop, he issued a Lenten Pastoral, some- 
 
 25,000 were on the books. Some 1,200 of these were however 
 known to be in Poor Law schools, and about 4,000 were reckoned 
 as belonging to the upper and middle classes, who might safely be 
 counted on as being educated in convent or other Catholic schools. 
 Catholics of the middle class have especial advantages in this 
 matter, many convent schools on the Continent providing board 
 and education at annual fees of which 20 is not the lowest. 
 
 1 The Catholic aristocracy gave him prompt and liberal support. 
 The trustees of the fifteenth (the present) Duke of Norfolk con- 
 tributed ,10,000, and Lord Howard of Glossop, who succeeded the 
 Hon. Charles Langdale as chairman of the Catholic Poor Schools 
 Committee in 1869, subscribed 5,000, and obtained 10,000 
 from his son-in-law, the Marquis of Bute. Throughout the country 
 it was estimated that 70,000 scholars were added to the Catholic 
 schools, at a cost of something like 350,000, raised for the " Catholic 
 Education Crisis Fund."
 
 172 CARDINAL MANNING. 
 
 what desponding in its tone. He lamented the secu- 
 larization of the Universities, and the growth of the 
 belief that education was the business not of the Church 
 but of the State. " The higher culture of England has 
 ceased to be Christian, and those trained at the Uni- 
 versities will henceforth hold, as part of their political 
 creed, that the Church ought to be separated from the 
 State, that the school ought to be separated from the 
 Church, and that the education of the people belongs 
 to the civil power." A little later however, at the open- 
 ing of some new schools on Tower Hill, he took occasion 
 to thank the London School Board for the manner in 
 which they had dealt with every question relating to 
 Catholic education ; thanks which he repeated in 1877 
 and 1884. 
 
 A peculiar interest attaches to a Pastoral on the same 
 subject issued in 1881, as it was to be read in the 
 churches on the Sunday on which Cardinal Newman 
 preached at the London Oratory ; and he prefaced his 
 sermon by reading a passage insisting on the principle 
 that the education of Catholics should be controlled by 
 the Church, to which he added " a graceful compliment 
 to the powerful expression of this truth by the Cardinal 
 Archbishop, and the greatness of the work his Eminence 
 had done in the matter"; a tribute that was all the 
 more handsome, as the work, so far as the education of 
 the poor was concerned, was one in which he took no 
 practical interest himself. 
 
 About this time, recognizing the greatness of the 
 burden laid on the clergy, the lay supporters, and the 
 poorer classes of parents in maintaining their own 
 schools, in face of the competition of rate-supported 
 Board Schools, to many of which parents in far better
 
 EDUCATION. 173 
 
 circumstances than most Catholics were able to obtain 
 admission for their children free, Cardinal Manning 
 made a proposal which seemed at the time impracticable 
 and bold even to audacity. It was that the voluntary 
 schools should have a share of the support from the 
 rates which hitherto the Board Schools had enjoyed 
 exclusively. Even Catholics, who would have rejoiced 
 to see such a proposal adopted, thought it chimerical, 
 and were unwilling to give it their support. The Arch- 
 bishop however was not to be dissuaded easily from his 
 project. He was urgent in his endeavours to win 
 members of Parliament over to his side, with scant 
 success, it must be owned ; and he began (in 1884) to 
 act in union with the " Voluntary Schools Association," 
 thus making common cause in the matter with the 
 Church of England and the Wesleyans. For some 
 years yet his scheme remained in abeyance ; but mean- 
 while he did not relax his efforts on the main work of 
 securing efficiency, and so permanence, for the Catholic 
 schools. In June, 1885, he held a meeting at Arch- 
 bishop's House in furtherance of a plan to improve the 
 position of the masters and mistresses of the schools in 
 his diocese, and he urged their claims again at a meeting 
 of the Westminster Diocesan Education Fund. It was 
 the position of the masters that most required amelior- 
 ation ; for the mistresses, being mostly nuns, had a sure 
 provision for old age in their convents. He recurred to 
 this important matter again; indeed it was upon a 
 schoolmasters' superannuation scheme that he was 
 engaged when struck down by his last illness. 
 
 In October, 1885, preaching at the Pro-Cathedral on 
 " The Future of the Schools," Manning quoted French 
 and American writers to prove the failure of the secular
 
 174 CAKDINAL MANNING. 
 
 system of education in those countries. A witness from 
 New York was referred to : " If ignorance were the 
 mother of vice, and if the public school system were 
 what it is set up to be, the fruits of the latter would by 
 this time be manifest and plainly visible to the whole 
 world in our moral advancement. But as a matter of 
 fact, our large towns are filled with idle, vicious lads, 
 and our rural districts swarm with tramps." The 
 Archbishop urged his people not to be misled by im- 
 posing statistics, but to hold firmly to sound principles. 
 In this year also (1885), so keenly alive was he to the 
 gravity of the crisis, and so clearly did he recognize the 
 fact that the Liberals were committed to a policy of 
 secular education under popular control, that he 
 departed from his usual course of keeping politics and 
 religion distinct, 1 and informally, through an article in 
 the Nineteenth Century, reprinted in pamphlet form, 
 called on Catholics to support the Conservative candi- 
 dates; which it must be concluded they did, though 
 the effect of their vote was not so marked as might 
 have been anticipated. 
 
 The year following he was rewarded for his labours 
 in the cause of religious education by being given a 
 dignified position from which he could exercise the 
 greatest influence in the direction that he had always 
 at heart. The Queen appointed a Royal Commission 
 to enquire into and report upon the whole subject of 
 primary education, and second on the list of those whom 
 she summoned was " our trusty and well-beloved, the 
 
 1 In reply to an elector who asked on which side he should vote 
 when both candidates supported the claims of the voluntary schools, 
 he replied, " I hold myself officially bound to neutrality, and leave 
 my clergy and my flock perfectly free."
 
 EDUCATION. 175 
 
 most reverend Cardinal Archbishop, Henry Edward 
 Manning, Doctor in Divinity." It is not necessary to 
 refer to the details of this protracted enquiry. It issued 
 volumes of evidence, and in the course of its sessions 
 its personnel was considerably changed. Throughout a 
 majority of its members were favourable to the main- 
 tenance of the voluntary system ; but it is clear that, 
 beyond this, the influence of a commanding and 
 venerable figure among its members had the pre- 
 eminence, so that the Commission might almost be 
 called his Commission, and its Report his Report. 
 At any rate, when the latter appeared, it contained, 
 to most men's astonishment, the very recommendation 
 that Manning had urged some eight years before, 
 that the voluntary schools should be supported out 
 of the rates. 
 
 The Government, though it doubtless sympathized 
 with the object of this proposal, and though it had a 
 strong majority at its back, did not venture to introduce 
 any legislation to give the Report effect; and the 
 scheme shortly receded into the background, though 
 Manning supported it manfully, publishing Fifty Eeasons 
 why the Voluntary Schools ought to share in the Rates, 
 and an article to the same effect in the Fortnightly 
 Review. But the scheme was not really dead ; it was, 
 behind the scenes, taking an even more favourable 
 shape; and when, in 1891, rumours of "assisted 
 education " were in the air, there were also rumours of 
 negotiations in which the Duke of Norfolk, as repre- 
 senting Catholic interests, was asserted to have taken 
 part; and the event gave to these rumours every 
 appearance of truth. For the Free Education Act of 
 1891, with its new grant of 10s. per child in average
 
 176 CARDINAL MANNING. 
 
 attendance to replace the fees, was, beyond all, a boon 
 to Catholic schools. Thousands of Catholic children 
 had been perforce admitted free before the passing of 
 the Act, each of whom would now earn the new grant ; 
 while many thousands more had paid only penny fees, 
 amounting barely to 3s. Qd. per annum, who would now 
 be good for 10s. This Act was in fact a triumph for 
 the Cardinal's cause for no doubt the Duke was acting 
 for the Cardinal so far as such a cause could possibly 
 achieve a triumph. It was even better than the pro- 
 posed sharing of the rates, for that could never have 
 been worked without much friction with the local 
 authorities, and local supervision as well ; whereas now 
 there was no shadow of new interference with the 
 management, and the grant in lieu of fees would 
 come in the welcome shape of a money order from 
 Whitehall. 
 
 It was a splendid example of the victory which organ- 
 ization and quiet persistence in a definite policy are 
 able to gain over forces that in themselves are distinctly 
 superior. If Manning had done nothing else for the 
 cause of Catholicism in England, he would deserve the 
 grateful remembrance of Catholics for what he did in 
 this matter. For the arrangement, although it is alto- 
 gether inconsistent with the principle that education 
 supported out of public funds should be under public 
 control, is not unlikely to be a permanent one, anyhow 
 so far as Catholics are concerned. John Bull is always 
 disposed to respect the system in possession, and this 
 system will have been in possession some time before 
 any political party will find leisure to attack it ; and, 
 when it is attacked, the Catholic vote is likely to be 
 able to turn the scale in its favour. And indeed it is
 
 EDUCATION. 177 
 
 not the Catholic schools with which the advocates of 
 universal popular control are most disposed to quarrel. 
 Catholics, like Jews, are regarded as a class apart, 
 whose views are peculiar and difficult for outsiders to 
 meet, and who are best left to manage their own affairs 
 in this matter. It is the exclusive management of the 
 village school by the village parson that most provokes 
 hostility ; Catholic schools, that are seldom to be found 
 save in towns where there is plenty of choice of other 
 schools within easy distance, are reckoned less open to 
 objection. 
 
 Nowhere in Catholic countries on the continent 
 of Europe does the Church possess the freedom in 
 this matter, coupled with very substantial State 
 support, that she enjoys in England. 1 And it is only 
 fair to add that neither is that freedom abused nor that 
 support undeserved. A vast amount of useful educa- 
 tional work is efficiently performed in the Catholic 
 elementary schools, not without considerable sacrifices 
 on the part both of those who support them financially 
 and of those who devote their lives to teaching in them. 
 
 1 In the summer of 1882 the writer of these pages was at 
 Autun, and had some conversation with Monseigneur Perraud, 
 the Bishop, and sundry of his clergy, on the position of Catholic 
 education in England. All expressed their astonishment at the 
 liberality of a Protestant Government in contributing about three- 
 fifths of the cost of the education of each child, while the manage- 
 ment was left almost unfettered ; and contrasted it with the 
 conduct of their own Government, which had just been expro- 
 priating, in some cases even by violence, the religious orders. 
 The battered door of the convent of the Marist Fathers, only a 
 few yards distant, was a witness to the truth of what they said. 
 At that time there was some prospect that legislation in England 
 would not uphold the existing state of things ; but the only 
 changes that have been made in ten years have been to render the 
 official inspection less trying to the teachers, and to increase the 
 public support from three-fifths to four- fifths. 
 
 N
 
 178 CAKDINAL MANNING. 
 
 They are, of all such schools in the country, the most 
 economically managed, and their suppression would 
 result in a formidable increase to the charges on the 
 rates. Moreover, whatever may be thought as to the 
 truth of the dogmas inculcated in these schools, the 
 moral teachings, with which those dogmas are always 
 intimately associated, cannot fail to be a social force for 
 good ; while the existence of guilds, confraternities, and 
 the like, membership in which is almost a matter of 
 course with the senior pupils in Catholic schools, has 
 considerable influence in retaining their allegiance to 
 something at any rate of what they have learnt, when 
 the time comes for them to leave ; and herein they have 
 the pull over the secular system established by their 
 side, which, as things are now, seldom makes any 
 attempt to train or to secure the loyalty of the pupil's 
 feelings. Some years ago there were Catholics there 
 may be a few still disposed, in view of the expense, to 
 discontinue the struggle for their separate schools, and 
 to be content with leave granted by the Board to the 
 priest to teach the catechism in a class-room at certain 
 hours. To all such suggestions Manning ever turned a 
 deaf ear ; and it can hardly be denied that his policy 
 of no-surrender has been well justified by the event. 
 
 Every Catholic Bishop in England must of necessity 
 be more than half an Irishman if he is to rule his flock 
 with sympathy and success. Manning had not a drop 
 of Irish blood in his veins ; l he was English Avith an 
 
 1 In October, 1878, Mr. John O'Hart, of Kingsend, Dublin, 
 sent the Cardinal a book in which the Manning pedigree was 
 traced to Ireland. The reply that Manning sent is amusing : 
 " I rejoice to see that I may claim kindred with your faithful race,
 
 IRELAND. 179 
 
 admixture, if any, of Italian blood ; but it is neverthe- 
 less certain that the close relations with the Irish which 
 his position necessitated, won him wholly round to their 
 side. He grew steadily in his conviction of the 
 importance of that race as the great Catholic factor in 
 the British Isles and in the British Empire ; and the 
 natural tendency of his heart to go forth in sympathy 
 towards those who are poor, those who suffer, those who 
 have been wronged, drew him so powerfully towards the 
 cause of Ireland the cause, that is, as it is understood 
 by four-fifths of the population of Ireland, and by the 
 Catholic Irish with complete unanimity that they on 
 their part, to quote the words of Mr. T. P. O'Connor, 
 " responsive to his evident fondness for them, gave him 
 a confidence and affection that almost approached to 
 worship." 
 
 In his earlier years Ireland seems to have hardly 
 entered into his thoughts. The horrors of the Irish 
 famine in 1847 had indeed drawn from him a cry of 
 sympathy that has already been referred to ; 1 but it was 
 not until he had been brought into contact with Catholic 
 Irish ecclesiastics in Rome, during his first residence 
 there, 1851-54, that he had any formed ideas on Irish 
 questions. On St. Patrick's Day, 1857, he preached in 
 St. Isidore's, Rome, the church of the Irish College, a 
 sermon to which he afterwards referred with satisfaction, 
 as the first expression of his love for Ireland ; but some 
 
 if not descent from King Fiacha. Hitherto I have been afraid 
 that you would count me among the Saxons of Henry II., for 
 the name is a tribal name of the Frisians, and is settled in Sussex, 
 Kent and Norfolk. I am glad however to know that it is, like 
 the name Catholic, a bond with old Ireland." 
 1 See above, p. 44.
 
 180 CARDINAL MANNING. 
 
 years had yet to elapse before lie understood and appre- 
 ciated the true character of the national cause. Speaking 
 at the Birmingham Catholic Reunion in 1867, he used 
 a phrase which the Tablet thought it necessary to apolo- 
 gize for at the time, and again in 1872 : " Show me 
 an Irishman who has lost the faith, and I will show you 
 a Fenian." He did not mean, it was explained, that 
 every Irish nationalist was necessarily an infidel, but that 
 every so-called Catholic Fenian was, ipso facto, no true 
 Catholic. 1 The Fenians had, in short, been condemned 
 as a secret society by the Holy See. He was beginning 
 however to realize that to drive popular disaffection 
 underground was the surest way to make it dangerously 
 explosive ; and in a letter to Earl Grey, written in 
 1868, he protested against the narrowness which, in 
 spite of the more liberal tone prevalent elsewhere 
 throughout the Queen's dominions, made political parti- 
 sans at home still speak contemptuously of the Irish 
 race and of the Irish faith : " We have become an 
 Empire of many races and of many religions, and the 
 worst enemy of civil and religious peace could devise no 
 surer policy of discord . . . than the attempt to keep 
 alive the ascendancy of race over race, of religion over 
 religion, of Church over Church." He was not however 
 so shortsighted as to suppose that the mere disestablish- 
 ment of the Irish Protestant Church could satisfy the 
 legitimate demands of Ireland ; and he gave a spirited 
 definition of what he understood by the more pressing 
 " land question " : " It means hunger, thirst, naked- 
 ness, notice to quit, labour spent in vain, the toil 
 
 1 Some five-and-twenty years after this speech he said humor- 
 ously to Mr. T. P. O'Connor, " Remember, I am not only a Home 
 Ruler, but even a Fenian."
 
 IRELAND. 181 
 
 of years seized upon, the breaking up of homes, the 
 miseries, sickness, deaths of parents, children, wives ; 
 the despair and wildness which spring up in the 
 hearts of the poor when legal force, like a sharp 
 harrow, goes over the most sensitive and vital rights 
 of mankind." 
 
 The growing affection with which he was regarded 
 by the Catholic Irish in London is well evidenced by 
 an account that appeared in the Cork Examiner, of a 
 sermon preached by him on the Irish national festival 
 at the Church of St. Patrick, Soho, in 1872 : " Each 
 year the Irish of the metropolis are becoming more and 
 more self-respecting and circumspect, especially in the 
 celebration of the festival of their patron saint. To 
 the influence of the Catholic clergy this state of things 
 is largely due, and mostly to the influence of the Arch- 
 bishop, the wisest and best of spiritual fathers. . . His 
 sermon was the feature of the day, the thing to be 
 thought over and remembered. . . It was the simplicity 
 of gold, and that of the purest ore. From first to last 
 there was not an oratorical passage, nothing artificial, 
 nothing elaborate; it was a stream of bright, clear, 
 living water. Robed in a splendid cope, crowned with 
 the archiepiscopal mitre, and holding in his left hand 
 the crozier, the emblem of his pastoral authority, his 
 right hand was free for such chaste and almost severe 
 action as best harmonized with the character of his dis- 
 course, which was above all things paternal, fraught 
 with the tenderness and sympathy of a friend and 
 father. And it is by this sympathy that the Arch- 
 bishop's influence is so powerful for good over his Irish 
 flock. Stung too often by taunts arising from national 
 jealousy, the Irish lavish their love and confidence on
 
 182 CARDINAL MANNING. 
 
 those who treat them and their country with respect. 
 This is what the Archbishop does, and the result is 
 witnessed whenever he summons a meeting of what 
 are styled 'English Catholics,' five-sixths of them 
 being really Irish either in birth or origin. . . The 
 Archbishop's sympathy is ever free and genuine. He 
 never forgets what the children of St. Patrick have 
 done for the Church in England, that to them is due 
 the practical restoration of the faith in his country. 
 And, acknowledging as he does this inestimable service, 
 he seeks to elevate the moral status of the Irish in 
 London rather by words of tender admonition than by 
 stern or harsh rebuke. One might witness in the 
 brightening glance, at times flashing through rising 
 tears, and in the quick flush of the cheek, how his 
 simple words went home to the deepest feelings of his 
 audience ; and how in the calm grave countenance 
 might be read the acceptance of his advice advice a 
 hundred times more effective from its being affec- 
 tionate. One might say without exaggeration that, 
 as he thus stood on the altar steps, bearing on him 
 the emblems of his office, he looked as St. Patrick 
 may have looked, and spoke as St. Patrick would have 
 spoken." 
 
 Manning never actually set foot in Ireland. He was 
 to have been present at the consecration of the new 
 cathedral at Armagh, in August, 1873, but was pre- 
 vented from going by the unexpected prolongation of 
 his own Provincial Synod of Westminster. He sent 
 instead a long letter addressed to the Primate of 
 Ireland,' which is in some ways remarkable, and especially 
 as showing that he was genuinely one of those whose 
 numbers are now increasing with such remarkable
 
 IEELAND. 183 
 
 rapidity, who " were Home Rulers before Mr. Gladstone." 
 With singular political foresight he advocates what 
 really amounts to "Home Rule all round/' and "Im- 
 perial Federation " : " England and Scotland will not 
 claim to legislate for Ireland according to English and 
 Scotch interests and prejudices ; and Ireland, when it is 
 justly treated, will have no more will than it has now 
 to meddle in the local affairs of England or Scotland. 
 The three peoples are distinct in blood, in religion, 
 in character, and in local interests. They will soon 
 learn to 'live and let live.' They mean to manage 
 their own affairs with a great extension rather than 
 a hair's-breadth of diminution in the freedom of local 
 government." 
 
 In July, 1875, on the occasion of the O'Connell 
 centenary, Manning, writing to Peter Paul McSwiney, 
 Lord Mayor of Dublin, described O'Connell as "the 
 man whose prudence, firmness, eloquence and devotion 
 won for the Catholic Church in these realms its liber- 
 ation from penal laws" ; adding, " I believe it will be for 
 posterity fully to appreciate the work which he accom- 
 plished." But he spoke of him only as a benefactor to 
 Catholics, and not especially to Ireland ; a limitation 
 which would seem to imply some want of familiarity 
 with O'Connell's life. Indeed it was not until ten 
 years later that he publicly associated himself with any 
 definite proposal to establish in Ireland a legislative 
 body empowered to deal with national as distinct from 
 imperial affairs ; and, when Mr. Gladstone's Home Rule 
 Bill of 1886 was published, he expressed the fullest 
 sympathy with its general principles and its drift, but 
 dissented no less frankly from some of its provisions. 
 The exclusion of the Irish members from Westminster
 
 184 CARDINAL MANNING. 
 
 was, in his judgment, a fatal blot. Others objected 
 to this exclusion as inconsistent with the principle of 
 no taxation without representation ; others, again, be- 
 cause they hoped the establishment of a Parliament in 
 Dublin would lead to a wider scheme of imperial 
 federation, in which all the provinces of the Empire 
 would have a representation in an Imperial Parliament 
 at Westminster. The Cardinal was not insensible to 
 these considerations, but, as a Catholic first, he objected 
 strongly to the loss of the Irish members, as involving 
 the loss of a Catholic leaven in the central legislative 
 body. He did not make any answer to the counter- 
 objection that it passed the wit of man to conceive 
 how Ireland could be represented by her best men in 
 Dublin and in London simultaneously ; but on the 
 question raised by a Mr. Hurlbert an American who 
 was somewhat incautiously accepted as an ally by the 
 opponents of Home Rule as to whether religious 
 liberty would not be imperilled in Ireland, he wrote a 
 long letter, in which he maintained that " the Catholics 
 of Ireland have never persecuted their Protestant 
 neighbours in the matter of religion, and have been 
 always the conspicuous examples of respecting the 
 liberty of conscience which has been so cruelly 
 denied to them. The children of martyrs are not 
 persecutors." 
 
 Considerable as his influence was in Rome, it was 
 not enough to put a stop to efforts that had been made 
 to utilize the Pope against the Home Rule agitation. 
 Together with the Irish Bishops, however, he succeeded 
 in reducing the action of the Pope to a mere condemna- 
 tion of certain acts, such as boycotting, where those acts 
 became inconsistent with the moral law. Doubtless it
 
 IRELAND. 185 
 
 was as fortunate for the Pope as it was for Ireland that 
 no bolder step was taken ; for an Irish schism would 
 hardly have been avoided if Rome had, apparently 
 under English guidance, dictated a policy unacceptable 
 to the national sentiment. 
 
 The cordial feeling of Irishmen and not of Catholic 
 Irishmen only towards Cardinal Manning was well 
 attested on the occasion of his " silver jubilee," the 
 twenty-fifth anniversary of his consecration as Bishop, 
 in June, 1890. An address to him was signed by all 
 the Nationalist members ; and fifty of them, including 
 Mr. Parnell, went to the Archbishop's House to present 
 it. 1 It was read by Mr. Sexton, and the Cardinal was 
 evidently touched by many kindly allusions to his 
 efforts on behalf of the Irish poor. His reply was 
 barely audible at times, but one sentence was heard 
 with close attention, and was remembered by those who 
 heard it : " My present feeling is one of the most pro- 
 found hope. Ireland has entered into the most intimate 
 and cordial union with the English people. If I know 
 anything, I know the working people of England ; and 
 I know at this moment that the hearts of the working 
 people of England have turned to Ireland in true and 
 perfect sympathy." At about this same time he wrote 
 to Mr. W. O'Brien : " The day of restitution has nearly 
 come. I hope to see the daybreak, and I hope you will 
 see the noontide, when the people of Ireland will be 
 
 1 At this time Manning knew nothing of the case against Mr. 
 Parnell as it was shortly afterwards to appear in the courts of law. 
 When that became public he wrote : " For many years I have 
 held that a judicial record such as that in Mr. ParnelPs case dis- 
 qualifies a man for public life. From the moment of this deplor- 
 able divorce case I have held Mr. Parnell to be excluded from 
 leadership, not on political but on moral grounds."
 
 186 CARDINAL MANNING. 
 
 re-admitted, so far as is possible, to the possession of 
 their own soil, and shall be admitted, so far as possible, 
 to the making and administration of their own local 
 laws, while they shall still share in the legislation which 
 governs and consolidates the Empire." And on St. 
 Patrick's Day, 1891, he wrote to Mr. Justin McCarthy : 
 " I see Ireland rising and re-organizing itself, after a 
 passing obscuration, upon the old and only lines which 
 have unfolded its noble life throughout the world." No 
 wonder that the writer of such sentences should be 
 spoken of as " an Englishman beloved in Ireland " ; nor 
 any wonder either that his proceedings in this matter 
 should be regarded with misgiving by those who hold 
 that the grant of a national Parliament to Ireland is 
 but the first step towards the dismemberment of the 
 British Empire. Certainly Manning desired no such 
 result. It was always Catholic Ireland that he spoke 
 of as " pre-eminently the martyr-nation," whose wrongs 
 he would fain see remedied. Questions of race or of 
 political arrangement were to him subordinate ; but the 
 catholicizing influence of Ireland throughout the British 
 Empire was in his judgment so obvious and so precious, 
 that any privilege might be reckoned to have been 
 fairly won by the nation to whom it is mainly due that 
 the Queen counts among her subjects some ten millions 
 of Catholics, under the spiritual rule of twenty-eight 
 Archbishops and one hundred and thirty other Bishops 
 or Vicars Apostolic. So far from desiring the separation 
 from the British Crown of any member of this family, 
 he would doubtless, had his loyalty to the Crown per- 
 mitted it, have desired a still more widely-extended 
 British Federated Empire, in which the United States 
 of America, with their eight millions of Catholics, would
 
 IRELAND. 187 
 
 have found an honoured place. The faith and the 
 sufferings of Ireland these are what won him, stranger 
 as he was all the time to the country itself; and the 
 cordial response which his expressions of affection and 
 sympathy evoked gave him a position as Archbishop of 
 Westminster which his successor will find it hard to 
 obtain.
 
 CHAPTER VIII. 
 
 THE CAUSE OF LABOUR AND REFORM. 
 
 So familiar have we become in late years with the 
 spectacle of a Cardinal of the Holy Roman Church 
 taking part in Mansion House Committees, presiding 
 at philanthropic meetings, and acting as conciliator 
 between the rival parties in a strike, that it requires 
 almost an effort of the imagination to realize that these 
 things are but of yesterday, and that five-and-twenty 
 years ago no dignitary of the Establishment and no 
 conspicuous Nonconformist minister would have been 
 willing to appear on the same platform with a Catholic 
 ecclesiastic, nor could any such ecclesiastic have taken 
 a useful or an influential part at meetings summoned to 
 promote some social reform. He would have been 
 reckoned out of place and superfluous. 
 
 It goes therefore without saying that the position to 
 which Manning had attained in 1889, as a recognized 
 and indispensable leader in the grave questions affecting 
 labour that were so prominently before the public mind 
 in that year, was only gradually reached. It was the 
 relief of the starving poor in Paris at the end of the 
 siege in January, 1871, that first called him on to a
 
 THE CAUSE OF LABOUE AND REFORM. 189 
 
 Mansion House Committee to co-operate with his 
 fellow-citizens of whatever creed ; and perhaps the fact 
 of his being a Catholic rather favoured than otherwise 
 the passing of a resolution requesting him to draw up 
 an address to the Mayor of Paris expressive of the 
 sympathy of the people of London. He had "been 
 among the originators of the movement, and had 
 preached at the Pro-Cathedral on its behalf. 
 
 His next appearance at a public meeting of a philan- 
 thropic kind was as president of the International Prison 
 Congress, held in July, 1872. He made then a some- 
 what laboured and perhaps unnecessary apology for his 
 position as the advocate of a cause that was not dis- 
 tinctively Catholic : " When I was called upon to 
 preside over this meeting, I felt it my duty to do so as 
 neutrally as possible. That is to say, holding a profound 
 conviction that, on all those occasions which lay on my 
 conscience a public duty, I am bound to be as outspoken, 
 I may say as explicit and determined, in expressing 
 what I believe, as my office requires; so, on all other 
 occasions, when I am not bound to make these de- 
 clarations or to bear these testimonies, I desire to 
 identify myself with the majority of those whom I love 
 and respect. But outside the circle and the pale of 
 that one subject, I know of no other relating to our 
 political, our public, our social, our industrial welfare, 
 in which it is not in my power to work with the same 
 energy and the same entire devotion of heart and 
 feeling as any other man in England. . . It is the 
 constant desire of my heart to work with my country- 
 men in everything that can promote the welfare of our 
 people, or that will, like this Congress, world-wide in 
 its character, promote those sympathies which bind
 
 190 CARDINAL MANNING. 
 
 Christian nations together." The chief speaker at this 
 meeting was Dr. Bellows, an Unitarian from New York, 
 whose views on Prison Reform Manning eulogized, 
 adding his own opinion, that criminals should be treated 
 singly and as children, and that due spiritual provision 
 was no less necessary for them than some redress of 
 their material hardships. In December this same year 
 Manning took an active part in promoting the " Hospital 
 Sunday" scheme for London, which has, together with 
 its younger brother " Hospital Saturday," done so much 
 for the sick and suffering poor; though it can hardly 
 be accounted more than a temporary make-shift until 
 such time as the hospitals are provided for by law. 
 He attended and spoke at several meetings at the 
 Mansion House on its behalf, and also ordered an 
 annual collection for it throughout his diocese. 
 
 But far more important, both in itself and as a " new 
 departure " in the cause of labour, was his presence at 
 a meeting held in Exeter Hall on December 10, 1872, 
 in the interests of the newly-established Agricultural 
 Labourers' Union. Mr. Samuel Morley presided, and 
 the Archbishop's other companions on the platform 
 were Sir C. Trevelyan, Sir C. Dilke, Sir J. Bennett, 
 Mr. Mundella, Mr. T. Hughes, Mr. Bradlaugh, Mr. 
 Odgers, Mr. Potter and Mr. Arch. Manning moved 
 the first resolution, and explained that he would not 
 have been there had not those who had conferred with 
 him on the subject undertaken that they would work 
 only in a law-abiding and a God-fearing way. But he 
 thought it was a subject on which he had a right to 
 speak. " For seventeen years I sat day by day in the 
 homes of the labouring men of Sussex, and I knew 
 them all and their children by name as well as I knew
 
 THE CAUSE OF LABOUR AND REFORM. 191 
 
 the scantiness of their means of subsistence." He com- 
 plained a bold complaint to have made twenty years 
 ago, though its reasonableness is almost universally 
 admitted now that men were too much dominated by 
 " the illusions of political economy " ; he complained 
 further that the report of the recent Royal Commission 
 on Agricultural Labourers had found no expression in 
 legislation ; and he showed that, while the land laws 
 were in process of amendment in Ireland, little or 
 nothing was done for England. The taking of land at 
 thirty shillings an acre and re-letting it as " allotments " 
 at four times that figure, should, he thought, be made 
 illegal; and he pleaded for "a reconstitution of the 
 domestic life of the labouring poor" as a necessary 
 condition of any satisfactory reform. According to the 
 Times, the only passage in his speech that was not 
 loudly cheered was a reference to the interest the 
 Prince Consort had taken in the welfare of agricultural 
 labourers. 
 
 To some remonstrances addressed to him for having 
 at this meeting "fanned the flame of agrarian agitation," 
 he replied, " To couple my name with that of Mr. Arch 
 gives me no displeasure. I believe him to be an honest 
 and good man. I believe too that the cause he has in 
 hand is well-founded ; and I confide in his using no 
 means to promote it but such as are sanctioned by the 
 law of God and the law of the land. I was sorry that 
 the meeting at Exeter Hall was diverted from the 
 purpose for which it was called, and for which I 
 intended it." The last sentence seems to imply that 
 he had been one of the original promoters of the 
 meeting ; and this is likely enough, for he had watched 
 the movement throughout the autumn with sympathy,
 
 192 CARDINAL MANNING. 
 
 and had been anxious to assist it. They who thought 
 at the time that his appearance on the platform was 
 merely histrionic, knew as little of the man's real mind 
 as they did of the part he was destined to play in 
 labour questions during the next twenty years. What 
 will strike more kindly critics is his remarkable fore- 
 shadowing of some of the ideas with which rural 
 conferences have recently made men familiar. 
 
 Beyond presiding at a meeting of the Society of 
 Arts in February, 1874, when the subject of "Thrift, or 
 the outdoor relief test" was discussed, and addressing 
 the Society of St. Vincent de Paul the year following, 
 expressing his regret that their numbers were so small, 1 
 Manning took no further part in labour questions until 
 March, 1876, when he gave a lecture on the " Rights 
 and Dignity of Labour," which was re-written and 
 printed some ten years later. It contained nothing 
 that is not now a commonplace. He expressed his 
 approval of guilds and trade unions as legitimate 
 " protective societies " ; 2 he denounced the sending of 
 young children to work in factories, before their bones 
 were strongly set or their education nearly sufficient; 
 and he maintained that wives or mothers, who gave 
 fifty or sixty hours a week to work at a distance from 
 their homes, were acting in disobedience to a law higher 
 than any human law, which claimed those hours for 
 
 1 The Society of St, Vincent de Paul is an association of Catholic 
 laymen who visit and relieve the poor under the direction of the 
 clergy of the district. At the time referred to it numbered only 
 150 members. 
 
 2 It was a favourite expression of his that " labour is capital," 
 and he claimed for it precisely the same rights to protect itself, by 
 trade unions, &c., as any other form of capital might claim for 
 itself.
 
 THE CAUSE OF LABOUR AND REFORM. 193 
 
 their husbands and children. Such a practice he 
 thought was "an injury to the community at large, 
 and a particular source of misery to the working classes." 
 In 1880, in a Lenten Pastoral, he spoke of the great 
 and growing contrast between poverty and wealth in 
 this country : " In no country and in no age has the 
 world ever yet seen such commercial activity and pros- 
 perity as that of England. But in the midst of 
 immeasurable wealth is a want which the poorest 
 country of Europe scarcely knows. We have in the 
 midst of us, not poverty alone, which is an honourable 
 state when it is honest and inevitable, but also pauperism, 
 which is the corruption of poverty and the debasement 
 of the poor. The inequalities of our social state, and 
 the chasms which separate classes, the abrupt and harsh 
 contrasts of soft and suffering lots, unless they be 
 redressed by humility and charity, sympathy and self- 
 denial, are dangerous to society and to our spiritual 
 welfare. In London all these inequalities and evils are 
 before us." 
 
 In July, 1881, a deputation waited on the Cardinal 
 in the interests of the agricultural labourers, with 
 especial reference to the Irish Land Bill then before 
 Parliament. 1 In reply he stated that his heart had 
 always been with the Irish labourer, and that, ten 
 years earlier, when the fact had been brought before 
 his notice that a strike among artisans always involved 
 immediate and acute suffering among the labourers, he 
 had approved and had supported in every way he could 
 the formation of a Labourers' Union. To the Land 
 League also he had given his approval, " so long as it 
 
 1 This matter is referred to here instead of under Ireland, as it 
 is one 'that is of more than local interest.
 
 194 CARDINAL MANNING. 
 
 operated within the limits of law, human and divine." 
 But he thought it open to grave doubt whether the 
 Land Bill then before Parliament could be expected 
 to include and to settle the question of agricultural 
 labourers. "I am no politician; I speak as an inde- 
 pendent pastor of the Church. But this I know, that 
 the Bill is so large, so unwieldy and so complicated, 
 that it would be impossible to introduce into it so 
 awkward a subject as that of Irish agricultural labour. 
 ... I believe the question of landlord and tenant is 
 sufficient to engage a session; and that therefore the 
 subject of labour should be entirely reserved for the 
 future. I think that a Royal Commission should be 
 issued for the purpose of taking evidence on the state 
 of the labourers only. . . I decline to enter into the 
 question of political economy ; but this I will say, that 
 it is quite obvious that a certain amount of land being 
 left to any individual, he is entitled to live upon it and 
 to live by the proceeds. I believe further, however, 
 that, when there shall be local county government on a 
 larger scale, there should be a sanitary commission, and 
 a law to compel all those who possess an interest in the 
 land to provide proper houses, in which the labourers 
 should be able to live in comfort. . . There is not a 
 mouth in Ireland that might not be fed, nor a hand 
 that might not be occupied. I know that many of 
 those who have lived on the soil have been compelled 
 to seek a livelihood elsewhere. But I would not have 
 one man leave Ireland until the soil entrusted to him 
 has been carefully tilled." 
 
 The references thus and on other occasions made by 
 Cardinal Manning to the need of legislation to secure 
 better provision for the housing of the working classes
 
 THE CAUSE OF LABOUR AND REFORM. 195 
 
 had pointed him out as one qualified to advise on such 
 legislation, 1 and no one was much surprised when he 
 was named a member of a Royal Commission to enquire 
 into the subject in March, 1884. Sir Charles Dilke 
 was chairman of this Commission, and the two were 
 thus brought into close and friendly relations ; indeed 
 it was said that the Eeport, a very substantial one 
 issued as "of great urgency" in 1885, was in great 
 measure their joint work. On this Commission also 
 sat the Prince of Wales, Lords Salisbury, Brownlow 
 and Carrington, Mr. Goschen, Sir Richard Cross, Sir 
 George Harrison, Lord Provost of Edinburgh, Bishop 
 Walsham Howe, the Hon. E. Lyulph Stanley, Mr. Dwyer 
 Gray, Mr. Torrens, Mr. Broadhurst, Mr. Jesse Ceilings, 
 Mr. George Godwin, and Mr. Samuel Morley. Cardinal 
 Manning also signed a supplementary report in favour of 
 Leasehold Enfranchisement, and memoranda appended 
 by Mr. Broadhurst and Mr. Jesse Collings, excepting, 
 from the latter, a suggestion for the formation of a 
 system of representative municipal government for 
 London. Speaking at a Mansion House Conference on 
 the dwellings of the poor, three months after the Com- 
 
 1 In his essay on the " Rights of Labour " he made a very 
 sensible discrimination between the poor, but in many ways not 
 unattractive, dwellings of the agricultural labourers, and the 
 sordid misery of the London labourer's home : " I saw in my 
 early days a good deal of what the homes of agricultural labourers 
 were. With all their poverty they were often very beautiful. I 
 have seen cottages with cottage-gardens, and with a scanty but 
 bright furniture, a hearth glowing with peat, and children playing 
 at the door : poverty was indeed everywhere, but happiness 
 everywhere too. . . But the homes of the poor in London are 
 often very miserable. The state of the houses with families living 
 in single rooms, sometimes many families in one room, a corner 
 apiece. These things cannot go on ; these things ought not to 
 go on."
 
 196 CAKDINAL MANNING. 
 
 mission had been appointed, he said that the subject 
 was one that "bristled with difficulties," and pointed 
 out that one necessary preliminary was that the poor 
 should be " elevated up to an understanding of what 
 was necessary for the sanitary condition of their houses." 
 He admitted that Royal Commissions were often enough 
 shelves on which to stow away difficult questions, but 
 thought that such was not the temper of those who sat 
 round the board with him. Its Report, however, though 
 it might prove satisfactory to contending interests, 
 would be futile unless there were further legislative 
 power to carry it into effect; and legislation itself 
 would be useless unless there were " dynamic power " 
 among the people themselves. The real cure for the 
 evils would, he thought, be in the people's hands if 
 local self-government were extended to every parish ; for 
 there were already on the Statute Book Acts adequate 
 for the repression of the evils complained of. " But 
 we are baffled by the interests of those who own the 
 houses, and baffled by the inertness of those who ought 
 to put the statutes into force. . . If only those in 
 London who have heads and hearts to care for the 
 condition of the poor, and who have been aroused within 
 the last six months to the consciousness of an intolerable 
 evil, would continue and sustain this movement by their 
 own self-denying efforts, I believe there would be found 
 the dynamic force that would put the law into operation; 
 and then gradually and with patience, with those kindly 
 and generous modes of treatment with which alone 
 human affairs can be governed, we shall find a full and 
 complete remedy for these sufferings of the population." 
 At a subsequent meeting of the same association, in 
 January, 1885, he advocated the public registration of
 
 THE CAUSE OF LABOUR AND REFORM. 197 
 
 ownership as a remedy for the existing difficulty of 
 finding out who was really responsible for the disgrace- 
 ful condition of the poorer class of houses in many 
 districts ; a prohibition to the water-companies to cut 
 off the supply from the houses of the poor in consequence 
 of the non-payment of the rate by the owners ; and a 
 reform in the system of vestry-elections, the vestries 
 themselves to be re-constituted, with a central authority 
 over them to see that they did their work. 
 
 On the whole, it may be said that it was this question 
 of the Housing of the Poor that placed Manning defin- 
 itely before the public eye as a wise and competent 
 social reformer. He made a marked impression on all 
 his fellow-members on the Commission by his assiduous 
 attendance and by the serviceableness of the questions 
 he asked the witnesses, though he was by no means a 
 frequent examiner. That the report of the Commission 
 has, as yet, had little practical result was no fault 
 of his. 
 
 Another matter in which he interested himself at 
 this time was emigration as a remedy for the congested 
 and half-starved populations of the great towns at 
 home. He was unable to attend a meeting at which a 
 scheme for federating the various emigration societies 
 was proposed, so that they might co-operate without 
 friction in a common work, but he wrote an approving 
 letter to Mr. Arnold White, the promoter of the move- 
 ment; and, in May, 1886, he took part in a meeting of 
 the National Association for Promoting State-directed 
 Colonization, and backed up its main principle with no 
 uncertain voice : " I have come to the conclusion that 
 the emigration of people one by one is a feeble way of 
 doing a work which requires energetic action at the
 
 198 CARDINAL MANNING. 
 
 present day. I support the view that the right way 
 of colonization is by sending out a population to form 
 the nucleus of new settlements in various parts of the 
 empire. The efforts of individuals and of societies are 
 unequal to this task, and I therefore hold that the State 
 should aid the aims of those who would relieve the 
 mother-country of the evils of overcrowding in the great 
 cities here. This is the problem before us : We have 
 a limited area with a rapidly-growing population, and 
 land not able to grow grain enough for more than a 
 third of the year. Under these circumstances it is right 
 to find for some part of this population a home across 
 the seas; a home that would become to them what 
 England is to an Englishman. This is a great empire, 
 and it is by colonization that it legitimately increases. 
 In such united communities lies the best security for 
 peace. Great empires, though powerful to destroy, are 
 less warlike than a number of separate communities." 
 
 There is in this speech a decided ring both of im- 
 perialism and of socialism ; but the true explanation of 
 it all lies in the speaker's acute sense of the miseries to 
 which the poor are subjected in the slums of our great 
 towns, in his recognition of the slowness of the only 
 remedies that individuals can apply, and in his ardent 
 belief, justified to some extent by the facts, that under 
 freer conditions beyond the seas the Catholic leaven can 
 more effectually work. 
 
 Against another evil that afflicts mankind, though 
 no longer within the limits of Western civilization, 
 Manning made an eloquent and impassioned protest 
 at a meeting held, under the presidency of the Prince 
 of Wales, at the Guildhall, in August, 1884, to celebrate 
 the jubilee of the British and Foreign Anti-Slavery
 
 THE CAUSE OF LABOUR AND REFOEM. 199 
 
 Society. After regretting the absence (through illness) 
 of Lord Shaftesbury, " who would have been the one 
 solitary person present who, in the year 1833, took part 
 in the great act of our Legislature by which slavery 
 was abolished," he congratulated the meeting on " the 
 presence, in his venerable old age, of Sir Harry Verney, 
 who, with so signal a devotion, made himself aware of 
 what the ' middle-passage ' was, and who now gives his 
 testimony, and thanks God for the achievement of that 
 work." Admitting that it was a difficult and a delicate 
 task to call on foreign governments to abolish slavery, 
 he made an exception in the case of Egypt, " the centre 
 of the Mahometan world, and the centre too of this 
 abominable traffic," which was under such obligations 
 to England, and so far under English control, that some 
 little urgency on our part could hardly be without effect. 
 " There are tracts on the eastern coast of Africa where 
 no diplomatic delicacy that I know of need bar our 
 passage. At all costs the slave-trade should be made 
 impossible, and it can be made so by the urgency of 
 Christian chivalry. It should never be suffered that 
 the paths of the sea should be polluted by the horrible 
 traffic of these man-stealers, who in God's Word are 
 classed with man-slayers, and with the murderers of 
 fathers and the murderers of mothers. Our cruisers 
 have long ago cleared the west coasts of Africa, and they 
 can blockade the eastern. . . We are told that Living- 
 stone, whose name cannot be mentioned in this hall, 
 or anywhere, without awakening the sympathy of all 
 Christian men, has left it on record as his belief, that 
 half a million of human lives are annually sacrificed by 
 this African slave-trade. This horrible traffic runs in 
 three tracks, marked by skeletons, from the centre of
 
 200 CARDINAL MANNING. 
 
 Africa towards Madagascar, towards Zanzibar, and 
 towards the Red Sea. Also we are told that, of those 
 who are carried away by force, some are so worn out by 
 fatigue as to die, others falling by the way are slaughtered 
 by the sword, so that of this great multitude only 
 one-third ever reach their horrible destination. It 
 would seem to me that never in the ' middle passage ' 
 was murder and misery so great. And again, what was 
 the market supplied by the ' middle passage ' ? It was 
 our West Indian islands and the plantations of America. 
 And what is the market supplied by these three routes ? 
 It is the countless millions of the whole Mahometan 
 world, which reaches from Morocco to our Indian 
 frontier. The demand is in Cairo, in Constantinople, 
 and throughout the East. I will not enter into its 
 abominations, . . . but I may say that this slave-trade 
 is marked by elaborate and exquisite outrages and 
 violations of the laws of God, which were never known 
 except in some accidental enormity in that old slave- 
 traffic for which England was responsible. . . I know 
 no people on the face of the earth so bound by strict 
 obligations to give freedom to men as we. We are 
 bound by the liberty which is an heirloom from our 
 ancestors, the liberty of our own land in which slavery 
 became extinct, and serfdom could not survive ; on the 
 coast of England if a slave set his foot he was free. 
 We are bound by the great federation of our Christianity, 
 which binds us in sympathy, not only with Christians 
 but with the whole human race. We are bound by the 
 wrongs that we have done in the past, by the deep and 
 indelible memories of the wrong which England has 
 inflicted on the African race in centuries gone by ; we 
 are bound by the memory of the reparation which
 
 THE CAUSE OF LABOUR AND REFORM. 201 
 
 England has nobly made ; and lastly, by the responsibility 
 of the great Empire winch has been entrusted to us 
 for imperial power is a stewardship laying on us the 
 obligation to serve all peoples and nations with whom 
 we come in contact. If these things be so, then we are 
 above all men bound by the strictest obligations which 
 bind a civilized, a Christian, and an imperial race." 
 
 But while Manning could be thus eloquent on behalf 
 of the uncivilized black slaves in Africa, he did not 
 forget another kind of slavery among the civilized 
 whites at home ; a slavery which, preventing healthful 
 recreation during the hours of daylight, and involving 
 prolonged periods of standing, with constant and anxious 
 attention, wears out the health and strength of young 
 men and women, and prepares the way for an enfeebled 
 posterity. In May, 1886, he spoke in St. James's Hall, 
 at a meeting of the " Shop Hours League and Trades 
 Parliamentary Association," and said : " I am rejoiced 
 that there is a prospect of a legal enactment enabling 
 the local authorities to close all shops at an earlier 
 hour on one day in the week. Where a general 
 coercive law is impossible, power given to a locality to 
 put an Act of Parliament into force will operate as an 
 example to the whole country. I first interested myself 
 in this movement for the shortening of hours in the 
 case of shepherds and ploughmen ; and I am now con- 
 tinuing it amongst the overworked of London ; having 
 no desire nearer to my heart than to see your lot, which 
 is heavy indeed, lightened and brightened by any effort 
 that can be made." 
 
 A few months later Cardinal Manning expressed his 
 willingness to receive a visit from Mr. Henry George, 
 the well-known American advocate of land nationaliz-
 
 202 CARDINAL MANNING. 
 
 ation, and was favourably impressed by him. " I was 
 much pleased by the quiet earnestness with which he 
 spoke and the calmness of his whole bearing." At that 
 time he had read Mr. George's Social Problems, but not 
 his Progress and Poverty ; and in the former book he 
 had not noticed anything that deserved censure as 
 unsound. Being aware however that his visitor was 
 credited with holding doctrines that were irreconcilable 
 with the holding of private property, he began the 
 conversation 1 by saying : " ' Before we go further, let 
 me know whether we are in agreement upon one vital 
 principle. I believe that the law of property is founded 
 on the law of nature, and that it is sanctioned in 
 revelation, declared in the Christian law taught by the 
 Catholic Church, and incorporated in the civilization of 
 all nations. Therefore, unless we are in agreement upon 
 this, which lies at the foundation of society, I am afraid 
 we cannot approach each other.' I understood him to 
 reply that he did not deny this principle ; that his con- 
 tention was mainly, if not only, on the intolerable evils 
 resulting from an exaggeration of the law of property, 
 meaning, in fact, the old dictum, Summum jus summa 
 injuria. He added that the present separation and 
 opposition of the rich and poor were perilous to society, 
 and that he saw no remedy for them but in the example 
 and teachings of Christ. He spoke fully and reverently 
 on this subject." 2 
 
 1 As reported by himself in a letter to the Brooklyn Bevieiv. 
 
 2 On the publication of the above in New York, the editor of 
 the World, with enterprise characteristic of the nation, sent a 
 " cablegram " to Manning (reply of any length prepaid). " Do 
 you apprehend that the labour movement led by Mr. George will 
 extend to dangerous proportions ? " Manning replied (it may 
 be assumed, not without a sense of the humour of the situation),
 
 THE CAUSE OF LABOUR AND REFORM. 203 
 
 In March, 1887, he expressed himself as strongly 
 in favour of a defence of the American " Knights of 
 Labour" which had come from the pen of Cardinal 
 Gibbons. The letter is interesting as a clear declar- 
 ation of his ideas on the " democratization " of the 
 Church. Some laymen had previously denounced the 
 association to the Pope. "The Holy See will, I am 
 sure, be convinced by the Cardinal's exposition of the 
 state of the New World. I hope it will open a new 
 field of thought and action. It passes my understand- 
 ing that officious persons should be listened to rather 
 than official. Surely the episcopate of the whole world 
 is the most powerful and direct instrument in the hands 
 of the Holy See for gathering correct local knowledge 
 and enforcing its decisions. Who can know the temper 
 of America, England and Ireland as they who have 
 their finger upon the pulse of the people ? Hitherto 
 the world has been governed by dynasties ; henceforth 
 the Holy See will have to deal with the people ; and it 
 has Bishops in daily and personal contact with the 
 people. The more clearly and fully this is perceived, 
 the stronger Rome will be. Never at any time has the 
 episcopate been so detached from civil powers, and so 
 united in itself and with the Holy See. Failure to see 
 and use these powers will breed much trouble and 
 mischief. . . The Church is the mother, friend and 
 protector of the people. As the Lord walked among 
 them, so His Church lives among them." 
 
 " I do not, so far as England is concerned. The strongest desire 
 of the working-man is to possess a house and garden of his own. 
 When Mr. George was here, it was the working-men in the towns 
 who were chiefly attracted to him. The working-men in the 
 country said, ' If you nationalize our land, let us have fair play, 
 and equalize our wages.' "
 
 204 CAEDINAL MANNING. 
 
 Nothing in fact came amiss to him that served to 
 illustrate this favourite teaching of all his later years, 
 that the Catholic Church is the Church of the people ; 
 and so recognized by this time had his position become 
 as a friend to all movements that had in view the 
 bettering of the state of the working classes, that not 
 only was he invited to take part in schemes originating 
 with the philanthropic and the well-to-do, but working- 
 men themselves came to him to ask a kind of blessing 
 on proposals and plans of their own. Thus, in Sep- 
 tember this same year, he received a deputation from 
 the "London Co-operative Clothing Manufacturing 
 Company," an association of English, Scotch and Irish 
 artisans, which he expressed his willingness to assist in 
 any way he could ; waiting however first to hear the 
 opinion of Lord Ripon on the project, as he had been 
 closely associated with and thoroughly understood the 
 co-operative movement. " It is," the Cardinal said, 
 " one of the saddest and most shameful features of our 
 social system, that in the midst of such vast wealth so 
 much misery should abound. . . I approve of .your 
 proposal, because it will lead to the material and moral 
 benefit of the workers, and to the production of honest 
 work. Mr. Herbert Spencer has written strongly on 
 the positive insincerity and dishonesty which now cha- 
 racterizes British manufacturers, and is destroying the 
 British character. That is a painful fact ; for formerly 
 the English name was a sufficient guarantee of good 
 work all over the world." 
 
 The time was now approaching when the existence 
 of exceptional distress among the poor in London was 
 to bring the philanthropic Cardinal very prominently 
 before the public eye, and was to win for him the
 
 THE CAUSE OF LABOUK AND REFORM. 205 
 
 reproach of being a socialist and a revolutionist. On 
 the first day of February, 1888, he headed a deputation 
 to Lord Salisbury from Earl Compton's Committee on 
 the Distress in London, and asserted that it was the 
 unanimous testimony of his clergy that there existed 
 in their respective neighbourhoods an exceptional lack 
 of employment, and consequently unusual poverty. He 
 complained that the temporary expedient employed in 
 former years to meet such a. crisis a Mansion House 
 Relief Fund had now been discredited in the name of 
 political economy, and that a proposal made by the 
 Bishop of Bedford and others, to provide work for the 
 unemployed, had been similarly killed off by the 
 assertion that the giving of alms was demoralizing, and 
 that the giving of work was only giving alms in 
 another form. He quoted and denounced as " heartless 
 and headless " a proposition in that morning's Times, to 
 the effect that " the only way to make more work for 
 the unemployed is for the employed to produce as 
 much profit as they can, that is, as much surplus as 
 they can over the cost of producing ; for all that profit 
 must be spent on employing somebody in some way or 
 other." l He pointed out the weakness of the argu- 
 ment, perhaps no surplus might be made; perhaps 
 those who pocketed the surplus might be unwilling to 
 lay it out afresh in employing labour; perhaps they 
 might do so, but at a distance from the spot where the 
 surplus had been made ; in which last case the working 
 population would have to " lead a nomad life, going to 
 
 1 The proposition was contained in a letter signed " G," and 
 was commonly understood to be from the pen of the eminent 
 economist and statistician, Mr. Robert Giffen. Manning's full 
 reply to him is best studied in three long letters to the Times, 
 Feb. 2 7, 1888, reprinted in Merry Etiglaiul for July, 1891.
 
 206 CARDINAL MANNING. 
 
 and fro, and hunting after the surplus they had made." 
 Yet it was by such arguments as this that the two 
 propositions of raising a fund and of giving work had 
 been killed off. He referred next to the failure of the 
 Poor Law to meet the crisis, and expressed his pre- 
 ference for the wider action of the original Poor Law 
 of Elizabeth, which had made provision, not only for 
 chronic poverty but for temporary lack of employment ; 
 and he added his opinion that it was the method of 
 administering the Poor Law, usually harsh and niggardly, 
 though in no two adjoining Unions uniform, that more 
 than anything else went to make criminals. 1 
 
 A declaration made at this time by Manning, to the 
 effect that " every man has a right to work or to bread," 
 was very widely denounced as communistic, socialistic, 
 anarchistic, and generally dangerous to society. So 
 doubtless it would be if the practical interpretation 
 given to it were that the storming of bakers' shops 
 by starving men is no offence against law and order. 
 Catholic theologians, it is true, do condone the taking 
 of enough to support life by a man who would other- 
 
 1 In the Tablet the "convert Cardinal" was sharply called to 
 account because, while praising the Elizabethan statutes, "the 
 feeble Tudor substitutes for the ancient tithing system of bene- 
 volence," he had " studiously avoided any mention of the fact 
 that they were rendered necessary by the ruthless suppression of 
 the monasteries in the preceding reign, which for the first time 
 threw the English poor upon the mercies of the laity." Of course 
 Manning's position was that the poor need be thrown on no 
 " mercies," either clerical or lay, but that by proper legislation 
 the recurrence of crises of poverty might be avoided. The idea 
 of the writer in the Tablet apparently was that there should be 
 in the East of London a score or more of monastic establishments, 
 well supported by the wealthy in the West, and that at the gates 
 of these convents comfortable friars should ceaselessly ladle 
 out soup to crowds of pious and grateful but starving poor.
 
 THE CAUSE OF LABOUR AND REFORM. 207 
 
 wise die of want. But the case is an extreme one, and 
 has no relation to the combination and violence of a 
 crowd of hungry men, temporarily unemployed, but in 
 a position to obtain by legal means sufficient sustenance 
 for themselves and their wives and children. Manning's 
 declaration is precisely the principle that underlies the 
 existing Poor Law, that the destitute have a legitimate 
 claim on the community for support; and it would 
 hardly have attracted attention, and certainly would 
 not have encountered alarmed and indignant denuncia- 
 tion, but for the anxiety existing in London at the time 
 on account of the unsolved problem of the unemployed. 1 
 He defended himself in an article contributed to an 
 American magazine, 2 which he concluded as follows : 
 " I have committed Idse majestd by rudely reminding 
 some who rule over public opinion in London of the 
 fresh mother earth, and of the primaeval laws which 
 protect her offspring. I was unconscious of my 
 audacity. I thought I was uttering truisms which all 
 educated men knew and believed. But I found that 
 these primary truths of human life were forgotten, and 
 that on this forgetfulness a theory and a treatment of 
 our poor had formed a system of thought and action, 
 which hardens the hearts of the rich and grinds the 
 
 1 Again an enterprising American editor made capital out of 
 the occasion, and sent a circular round to a number of judges, 
 lawyers, divines and laymen, asking, (1) Whether the Cardinal's 
 position is justified by the higher law ? and (2) Whether the 
 recognition of such a right by statute would be wholesome ? A 
 number of replies were published in the Chicago Sunday Times ; 
 and it was noted as a singular circumstance, that while the judges 
 mostly favoured Manning's declaration, the "divines" were 
 generally opposed to it. 
 
 2 " The Law of Nature, Divine and Supreme " (American 
 Catholic Quarterly Beview, May, 1888).
 
 208 CAKDINAL MANNING. 
 
 faces of the poor. I am glad therefore that I said and 
 wrote what is before the public, even though for a time 
 some men have called me a socialist and a revolutionist, 
 and have fastened upon a subordinate consequence, and 
 neglected the substance of my contention in behalf of 
 the natural rights of the poor." 
 
 During the anxious month of February, 1888, the 
 Cardinal was questioned by the Hon. Percy Wyndham 
 as to whether he did not think a solution of the problem 
 might be found in " Fair Trade." He replied as fol- 
 lows : " For the last many years I have been afraid 
 that we have passed the highest point of our prosperity, 
 which seems to me to have been the result of transient 
 causes, such as (1) the invention and application of 
 machinery to production ; (2) the application of steam 
 to the making of machinery, and of machinery to all 
 industry ; (3) the use of steam for transit by land and 
 by sea ; (4) the manual skill resulting from these powers. 
 In all this we had the start of all nations. We took 
 away all their staples, silk from France, cloth from 
 Germany, glass from Bohemia, steel from Spain, &c., 
 and we made it their interest to buy of us, thereby 
 making the whole Continent our market. This is all 
 reversed and can never return. They have our inventions 
 by machinery and by steam, and the skill resulting. 
 They are supplying themselves and shutting us out of 
 their home market. The Times of yesterday shows that 
 all nations are rising relatively to England, and notably 
 Germany. I have never been able to understand the 
 enormous excess of our imports over our exports. It 
 is not paid for either in money or in kind. Is it 
 accumulating debt ? I had some correspondence with 
 the late Mr. JSTewmarch, and conversation with Lord
 
 THE CAUSE OF LABOUR AND REFORM. 209 
 
 Beaconsfield about it. But neither accounted for it. 
 The land and all the moral relations of social life 
 founded on it are gone. We may eat bread as long as 
 we command the sea. But our relative superiority is 
 very slender. The condition of the labour-market is 
 depressed ; and, if neither in agriculture nor in manu- 
 facture labour is demanded, I do not see the remedy. 
 Capitalists have had a run of prosperity, but agriculture 
 is unremunerative, and our continental market is closed. 
 If our colonists do not save us, capitalists will suffer 
 next. I do not venture to suggest remedies. Our vast 
 population is always increasing; our land is a fixed 
 quantity. Its productiveness has never been ascer- 
 tained. . . The Lords' Committee on Land, &c., some 
 years ago reported that not more than one-third of our 
 land is adequately drained. But I am going beyond 
 my depth. . . I have believed in Free Trade all my 
 life, and Mulhall's Fifty Tears of National Progress 
 seems to justify it. But basta eke duri ; my fear is that 
 it will not last. It prospered when all its conditions 
 were in our favour ; but this does not prove that it will 
 prosper when they are, if not altogether, at least ex- 
 tensively, changed. As yet this has not been tested. 
 The next ten years will show if trade will revive ; I am 
 afraid land will not. I am afraid that neither pasture, 
 nor ' our wondrous roots/ as Lord Beaconsfield called 
 them, nor even jam, will restore the value of land and 
 the employment of our agricultural population." 
 
 But it was the famous "Dockers' Strike" in the 
 latter part of the summer of 1889 that most profoundly 
 impressed the country with regard to Manning's excep- 
 tional powers as an advocate of the rights of labour and 
 as a patient and skilful diplomatist. It was certainly
 
 210 CARDINAL MANNING. 
 
 a great occasion, and one in which his influence was 
 seen at its best. The Labourers' Union, of which the 
 secretary was a working man, Benjamin Tillett, had 
 during the two previous years held meetings to protest 
 against the hardships of the lot of the dock labourers ; 
 but the strike itself, which began in the middle of 
 August, was sudden and unexpected. What was even 
 more unexpected was the sympathy which the skilled 
 artisans now for the first time showed with unskilled 
 labour; the effect of which was that, when the strike 
 was at its height, between forty thousand and fifty 
 thousand men were idle, of whom it was reckoned that 
 only about one per cent, were genuine dock labourers. 
 These men had been accustomed to receive only five- 
 pence an hour, with the chance that, when engaged, 
 the job might last only one hour, or even less. Their 
 demands were for sixpence an hour, with not less than 
 four hours' employment ; eightpence an hour overtime ; 
 and the contract system to be abolished. Probably 
 there never was, nor ever will be again, a strike 
 obtaining wider public sympathy. The clergy of all 
 denominations were on the side of the men ; so were 
 the people of the middle class, usually so apathetic in 
 the cause of the poor ; so were such of the upper classes 
 that had not left town for their holiday; so, it was 
 said, were the shipowners. Only the Dock directors 
 opposed them; and they soon saw it would be wise to give 
 way. There would thus have been little or nothing 
 left for Cardinal Manning to do, the victory being 
 almost certain from the first, had it not been that the 
 very brilliance of the victory made it difficult to bring 
 the strike to a close. Sympathy with the dockers was 
 expressed warmly in Australia ; and out of the very
 
 THE CAUSE OF LABOUR AND REFORM. 211 
 
 large total of 48,000 contributed in support of the 
 strike, more than 30,000 came from the Australian 
 colonies. It thus came to pass that, after the strike 
 had lasted a little less than a month, and grave fears 
 were being entertained as to the permanent injury that 
 would be inflicted on the trade of the port of London if 
 it continued much longer, a serious prospect of an 
 indefinite prolongation arose on the question of the 
 date when the new scale of payment, which had been 
 conceded, should come into operation. The day fixed 
 and provisionally accepted was Jan. 1, 1890 ; but this 
 was repudiated at a midnight meeting of the Strike 
 Committee, who demanded that the date should be 
 Oct. 1st; that is to say, in a fortnight's time. Other 
 minor points were at issue, and the prospect of an 
 amicable and speedy settlement was apparently lost. 
 At this crisis Cardinal Manning, the Lord Mayor, Mr. 
 Sydney Buxton, the Bishop of London, and others the 
 last-named almost immediately giving up the task in 
 disgust endeavoured to find some way of conciliation ; 
 and various proposals were patiently discussed and 
 carried backwards and forwards from one side to the 
 other. At length Cardinal Manning succeeded in per- 
 suading the strikers to propose the first Monday in 
 November as a compromise. They were unwilling to 
 make any concession, since funds were plentiful 
 there remained in fact a balance of 5,000 in the hands 
 of the Committee when the strike was over and the 
 directors had been signally unsuccessful in their efforts 
 to import labour from outside. A graphic account was 
 given of Manning's appeal to the Strike Committee 
 made late at night in the Schools in Kirby Street, 
 Bermondsey. "He went patiently through the diffi-
 
 212 CARDINAL MANNING. 
 
 culties, point by point, and reviewed the arguments 
 on both sides. Unaccustomed tears glistened in the 
 eyes of his rough and work-stained hearers as he 
 raised his hand and solemnly urged them not to pro- 
 long one moment more than they could help the 
 perilous uncertainty and the sufferings of their wives 
 and children. Just above his uplifted hand was a 
 figure of the Madonna and Child ; and some among 
 the men tell how a sudden light seemed to swim round 
 it as the speaker pleaded for the women and children. 
 When he sat down all in the room knew that he had 
 won the day, and that, so far as the Strike Committee 
 was concerned, the matter was at an end." l Four days, 
 however, had yet to elapse before the directors would 
 accept the proposed compromise ; but they could not 
 be indifferent to the pressure of public opinion, and the 
 strike ended on Sept. 16, with what some termed "the 
 Cardinal's peace." 
 
 On the whole, and although some months later it 
 was complained that the men were not holding faith- 
 fully to the terms agreed to, and that the Cardinal and 
 those who had worked with him were unable to 
 command fidelity, it was a great and beneficent inter- 
 position in a truly deserving cause. Subsequent 
 attempts similarly to interfere and to obtain better 
 terms for the men were not equally successful. With 
 the strike of the South London gas-stokers there was 
 far less public sympathy. The dispute between the 
 directors and the men turned rather on questions of 
 
 1 The account is here given as narrated at the time ; but the 
 fact that the Kirby Street Schools are not Catholic Schools, as 
 the reporter stated, but Board Schools, seems to throw a doubt on 
 the miraculous Madonna incident.
 
 THE CAUSE OF LABOUR AND REFORM. 213 
 
 freedom of contract than of insufficient pay, and there 
 was nothing like the "docker's tanner," that had 
 seemed to every one so intelligible and reasonable a 
 demand. So that, when the Cardinal endeavoured in 
 this case to plead the workers' cause, Mr. Livesey, who 
 was the spokesman for the other side, declined to be 
 lectured as if he were something of a wrong-doer ; the 
 interposition collapsed, and the strikers were ultimately 
 vanquished. And since that day the working-men, 
 though not grudging to the Cardinal his meed of 
 praise, have been steadily coming round to the opinion 
 that strikes are clumsy and wasteful contrivances 
 to bring about results that should rightly be ob- 
 tained by the calm action of the Legislature. With 
 this view Manning fully sympathized. He won his 
 reputation as a socialist a reputation to which pro- 
 fessed socialists denied that he had any right by his 
 advocacy of a policy in relation to labour and the poor 
 that could only be permanent and effective when 
 expressed in laws. He was least of all a doctrinaire 
 socialist ; it was the visible presence of poverty that 
 stirred him to make proposals that may at times have 
 been crude, but were certainly prompted by a warm 
 and sincere heart. There is little if any evidence to 
 show that he carried with him his suffragan Bishops, 
 or any number of his clergy. They were rather be- 
 wildered by his proceedings, suspected him of posing 
 before the British public, and complained that he 
 neglected the service of God to serve tables. But 
 among a section of the Catholic laity of France, whose 
 leader is the Comte de Mun, and whose organ the 
 Vingti&me Sitde, he has had considerable influence; 
 while his ideas flourish among the Catholics of North
 
 214 CARDINAL MANNING. 
 
 America, who are not hampered by aristocratic tradi- 
 tions ; and they have borne fruit in the Vatican itself. 
 
 Among the working-men of London, however, he will 
 not quickly be forgotten in this his character of advocate 
 of the cause of labour. There was not one but on the 
 morning of the Cardinal's death was conscious that he 
 had lost a tried and faithful friend. The delegates of 
 the London Trades' Council, at a crowded meeting held 
 in the Memorial Hall, Farringdon Street, a night or two 
 after his death, passed a resolution unanimously, ex- 
 pressing their "keen sense of an irreparable loss," 
 adding that " by his tender sympathy for the suffering, 
 his fearless advocacy of justice, especially for the poor, 
 and by his persistent denunciation of the oppression of 
 the workers, he has endeared his memory to the heart 
 of every true friend of labour." The mover of the 
 resolution, Mr. Bateman, a compositor, said that 
 " English, Irish and Italian workers in London felt 
 that by the death of Cardinal Manning they had lost 
 their very best friend." Such a testimony is probably 
 unique, nor can it be accounted undeserved.
 
 CHAPTER IX. 
 
 WRITER AND PREACHER. 
 
 CARDINAL MANNING has sometimes been spoken of 
 as " a thinker " and " a man of letters," but there does 
 not appear to be sufficient ground for applying to him 
 terms that are fitly enough used in the case of Newman, 
 but are, as applied to the former, flattering and inac- 
 curate. Manning indeed never made any pretence to 
 be either the one or the other ; and so the employment 
 of such language about him, however well meant, is in 
 effect unkindly, as it lays him open to a criticism that 
 he himself never invited, and that his writings can 
 hardly bear. It was in regard to social problems that 
 he made the nearest approach to being a " thinker," for 
 he certainly thought about them in his own practical 
 way not a little. But no special element of genius or 
 of insight ever entered into his thoughts ; he neither 
 discovered nor pretended to have discovered any epoch- 
 making solution of any economic puzzle, nor was he 
 even the consistent disciple of any particular school, 
 nor an uniform adherent to any distinguishing principle. 
 He was termed a socialist, partly because that is a 
 convenient label to affix to any one who is a hearty
 
 216 CAEDINAL MANNING. 
 
 advocate of social reforms, but more to throw discredit 
 on his labours in behalf of the poor. If he was a 
 socialist at all, he was a " Christian socialist," a follower 
 of Maurice ; but there is nothing to show that he ever 
 definitely accepted Maurice's principles. It was always 
 pro re natd that he did what he did in the cause of 
 labour ; and, if he acted at times as a socialist, it was 
 because the acts of a socialist without being so labelled 
 in his mind seemed to him then and there the best 
 way to meet a present and urgent difficulty. In short, 
 he was guided throughout by his heart, and not by his 
 head ; and that is not the mark of " a thinker." l 
 
 Again, he entered the Catholic Church with a vague 
 reputation as a champion who, in his Anglican days, 
 had fought deftly and victoriously against infidelity; 
 and this was mentioned as an important qualification 
 when he had been selected to succeed Wiseman. He 
 was supposed to know all about rationalism, and to be 
 able to meet its advocates on their own ground. That 
 he had a way of meeting rationalism, and a not in- 
 effective way, will be shown lower down ; but that he 
 had any idea of meeting it as " a thinker " is again a 
 proposition unsupported by evidence. There is nothing 
 to show that he had ever associated with liberal thinkers, 2 
 or read their books, or in any other way obtained a 
 knowledge of their ideas ; what he did say about 
 
 1 Cardinal Manning's views on social problems owed much to 
 the influence of Ruskin's Unto this Last, which, in spite of the 
 abuse with which it was originally received, has proved a marvel- 
 lous dissolvent of the dry old political economy. 
 
 2 The writer has seen it asserted, but on what authority he 
 does not know, that Manning was once a member of the Sterling 
 Club. If so, he would have shown a very transient sympathy 
 with the ideas of Arnold, Connop Thirlwall, and other pioneers 
 of the Broad Church School.
 
 WRITER AND PREACHER. 217 
 
 rationalism while Archdeacon of Chichester rather 
 suggests that he regarded it as a thing not to be 
 handled or even glanced at by Christian men. Certainly 
 we look in vain in Manning's works for that intelligent 
 scrutiny of rational principles, and those ingenious 
 subterfuges from rationalist conclusions which we find 
 in the writings of Newman. No, Manning was not 
 "a thinker," and he never claimed to be one. 
 
 Nor can he be fairly described as " a man of 
 letters," unless all those who indefatigably use their 
 pens, and who print works that run into several 
 editions, are to be so described. His bibliography shows 
 that he was a voluminous writer, and that many of 
 his works in defence of Catholicism have proved so 
 acceptable as to have been translated into foreign 
 languages. But this has not been on account of their 
 value as literature; it is due to the fact that in 
 Manning's own particular field of didactic popular 
 theology he had few equals, either in this country or on 
 the Continent. It has been maintained by some that 
 he might have been a man of letters had he so wished, 
 but that he surrendered the position when he devoted 
 his life to the practical work of a Churchman. This 
 again is hardly accurate, nor is it complimentary to 
 him to imply that he wrote carelessly because he wrote 
 as a priest. If literary genius had been innate in him, 
 it would assuredly have manifested itself in spite of his 
 surroundings'. No doubt, in his later years especially, 
 he wrote hurriedly, and as the occasion demanded, and 
 gave little thought to the finish of his compositions. 
 But in his earlier works, when his time was more at 
 his command, and he was daily gaining prestige as an 
 eloquent divine, there are precisely the same charac-
 
 218 CAEDINAL MANNING. 
 
 teristics that are noticeable in his magazine articles of 
 the last ten years; and among those characteristics is 
 not the vital spark that gives immortality to true 
 literature. It is not even recorded of him that he had 
 at any time a marked literary taste. He was not 
 ignorant, of course, of our greater poets, or of our standard 
 prose writers; but it does not appear that he knew 
 them better or cared for them more than the average 
 man who makes no pretence to be a man of letters ; 
 and the lack of poetic instinct and power which dis- 
 tinguished him from other prominent figures in the 
 Oxford movement, a lack which perhaps necessarily 
 involved the want of style in his writings, is sufficient 
 of itself to place him outside a circle, within which, it 
 is only just to himself to repeat, he never professed that 
 he could claim a place. 1 
 
 Having made these limitations, we are in a better 
 position to determine what is the position to be assigned 
 to Cardinal Manning as a writer and preacher ; and it 
 will appear that it is in the latter capacity only that he 
 can claim any pre-eminence. In the early forties of 
 this century it is said that only three preachers could 
 fill St. Mary's Church at Oxford on a week-day, and 
 those three were Newman, Goulburn, and Manning. 
 How the first of these three had that power there is no 
 need here to explain, for it has become a common- 
 place to speak of his sweet, silvery voice, his thought- 
 ful and restrained manner, and the keen searching 
 analysis of human character, which made each hearer 
 
 1 In one of his last years some one suggested to him that he 
 should write a novel, as Wiseman and Newman had done. But 
 he humorously put the notion aside ; admitting that he had 
 materials for such a work, though conscious, doubtless, that his 
 lack of imagination and his didactic method disqualified him.
 
 WRITER AND PREACHER. 219 
 
 think that the great Tractarian leader had somehow 
 acquired precise information about his own private life. 
 Manning's eloquence was of a different but not less 
 attractive character. It was less scholarly, but more 
 emotional ; it showed less piercing insight into the 
 motives of human action, but it was more pleading and 
 more persuasive. Some words might be accounted 
 ill-chosen and inaccurate, some sentences might sound 
 slipshod, and sundry arguments, if scrutinized, would 
 assuredly have been condemned as inconclusive. But 
 the earnestness of the speaker, his quiet dignity, his 
 evident conviction of his own authoritative mission , the 
 richness of his picturesque diction, and most of all 
 his insistence, almost exclusively, on considerations that 
 warm the heart and bend the will, rather than on 
 such as force the intellect to assent, in all this doubt- 
 less lay the secret of his power ; for power as a preacher 
 Manning certainly had, and that long before he was 
 able to speak in tones more authoritative still. Those 
 four volumes of Anglican sermons, or five, if the Uni- 
 versity sermons be counted in, which he was never 
 willing to reprint, though the price now asked for them 
 shows that it would in one sense have been worth his 
 while, they amply bear out the reputation that con- 
 temporaries report he had obtained. They are full of 
 eloquent passages, full of vigorous appeals ; and, as 
 compared with the contemporary sermons of Newman, 
 they are distinctly more devout and more " affective." 
 Manning was at his best in the hortatory style ; if he 
 attempted to be argumentative, he failed ; but so long 
 as he had hearers well disposed to didactic paternal 
 discourse, he could not but attract and satisfy. Critics 
 at the time made the same exception that readers of
 
 220 CARDINAL MANNING. 
 
 these sermons do now, viz. that an excessive richness 
 and sweetness of diction serves to cover a thinness and 
 poverty of thought ; but it may be said in reply that 
 such has commonly been a characteristic of pulpit 
 eloquence, and is perhaps inseparable from it save in 
 the rarest cases. 
 
 A testimony to the genuineness of Manning's spiritual 
 power is to be found in the fact that more than one 
 little manual of devotional literature has been compiled 
 from his sermons, and that these books have proved so 
 acceptable as to have passed through several editions. 
 It may be taken as an unfailing test of the sincerity of 
 a man's utterances on religious topics that they can be 
 read again and again with pleasure by other religiously 
 disposed persons no less sincere. The Christian world 
 will have been reduced to a low ebb when a hypocrite 
 can write a book of devotions that will sell. That 
 Manning was no hypocrite may be held to be proved by 
 the fact that Thoughts for those that Mourn, Devotional 
 Readings and Towards Evening are widely known 
 among and are valued by those who do not hold all that 
 he held as true. And it may be taken as a not improb- 
 able forecast of the future of his voluminous works, 
 that only his devotional writings, including The Eternal 
 Priesthood, one of his latest, will some years hence 
 survive. Nevertheless, it would be unfair to treat as 
 undeserving of notice the many able and laborious 
 works he issued during the forty years of his life within 
 the Catholic Church, and all the more so, since many 
 who may be sufficiently interested in him to read his 
 life, are likely enough never to have the opportunity, 
 or never to take the trouble, to read anything that he 
 himself wrote. To such however as may be disposed to
 
 WHITER AND PREACHER. 221 
 
 learn from Manning himself his views on a great variety 
 of topics, but who may be unable to obtain the more 
 important volumes named in the bibliography, a book 
 entitled Characteristics from the Writings of Cardinal 
 Manning may be recommended, as a well-arranged and 
 adequate manual of selections from his works. 1 
 
 What will strike the reader of the above-named 
 volume is that, though its contents are divided under 
 the heads of "Political," "Philosophical," and "Re- 
 ligious," they could really all be appropriately placed 
 under the last category. Manning was so unmistakably 
 and before all things a Churchman, that, whatever it 
 was that he spoke or wrote about, he was pretty sure 
 in the end to come round to the same place, and to 
 insist on the " Divine authority " that in his judgment 
 should regulate intellectual and civil as well as eccle- 
 siastical things. The curious reader will also ascertain 
 with interest that, so uniform was Manning's teaching 
 on the subject of "the Church," that many of the 
 extracts referring to questions of ecclesiastical polity or 
 practice are taken from the sermons of the Archdeacon 
 of Chichester, and find their place side by side with 
 extracts from the sermons of the Archbishop of West- 
 minster, the difference between the two being so slight 
 that, apart from the reference to the source of the 
 quotation, a reader might fairly remain in doubt as to 
 which period of Manning's life the passage belonged. 
 Thus, the paragraphs headed " The Church and the 
 World," " Revelation and Science," " Divine Philosophy," 
 " The Intuition of Faith," " The Philosophy of Fasting," 
 
 1 Edited by Mr. W. S. Lilly. London (Burns and Gates), 
 1885.
 
 222 CARDINAL MANNING. 
 
 " The Invisible Kingdom," and " Hear the Church," are 
 all taken from the Anglican sermons. 
 
 There is thus not that marked distinction between 
 Manning's Anglican and Catholic sermons that the 
 most careless reader cannot fail to detect in the case 
 of Newman's. The latter's two volumes entitled 
 Sermons Preached on Various Occasions, and Discourses 
 to Mixed Congregations containing all the sermons of 
 his Catholic life that he carefully wrote out and thought 
 worthy of reproduction display a fervour of eloquence, 
 a liveliness of manner, and a warmth of devotion that 
 would be looked for in vain in the classical Oxford 
 volumes. Manning's Catholic sermons, like Newman's, 
 were almost invariably unwritten the most notable 
 exception being the sermon he preached at Newman's 
 requiem at the London Oratory, in August, 1890 and 
 when afterwards written out for publication, they retain 
 the thinness which characterized them as spoken ; and 
 they certainly lose much of their power when disunited 
 from the gracious presence and the dignified manner of 
 the preacher. The conscious air of authority with which 
 he spoke, his recollectedness, the ease with which an 
 appropriate word or phrase came to his lips, the slight 
 and not ungraceful action, the forefinger being at times 
 slightly raised and then, in emphasis, pointed down- 
 wards, all this being absent when the sermons are at a 
 later time read, there is nothing to distract attention 
 from the fact that, though the words are well chosen, 
 and many of the phrases happy and well to the purpose, 
 the argument, if flawless, is slight and unconvincing ; it 
 is to assertion and not to reasoning that you are expected 
 to bow, and the conviction grows upon you that the 
 preacher has never really touched the " bottom facts "
 
 WRITER AND PREACHER. 223 
 
 of the case. Nevertheless, taking the standard of pulpit 
 utterances at what it is, every fair critic must admit 
 that Cardinal Manning's sermons were always far above 
 the average, were always interesting and always worth 
 hearing, though one cannot add that they are always 
 worth reading. 
 
 These criticisms apply, mutatis mutandis, to the 
 more formal treatises, not strictly sermons, which 
 Manning put forth in defence of Catholicism. The 
 earliest of these, The Grounds of Faith, was published 
 in 1852, and is valuable as a full exposition of the 
 process of reasoning which led its author to embrace 
 Catholicism. Other apologetic works in the same field 
 are, The Temporal Mission of the Holy Ghost, published 
 in 1865 ; England and Christendom, 1867 ; The Fourfold 
 Sovereignty of God, 1871 ; Four Great Evils of the Day, 
 1871 ; Ccesarism and Ultramontanism, 1874 ; and The 
 Internal Mission of the Holy Ghost, 1875. Without 
 professing to have read all or nearly all of these some- 
 what conventionally able and learned treatises, one is 
 in a position to say of them that, as being the writings 
 of a man who is always in the pulpit, they weary more 
 than they convince. They deserve no doubt respect and 
 praise; many striking passages might be culled from 
 them ; there are apt references and quotations, and there 
 are vigorously-drawn conclusions from premisses not 
 equally well established ; but a reader cannot for ever sit 
 patiently and be lectured as a catechumen ; and it is the 
 prevalence of assertion over every other kind of pro- 
 position that must always render these volumes unread- 
 able to the great mass of men. Cardinal Manning was 
 apparently aware of this defect, and in his latest apolo- 
 getic work, the Religio Viatoris, he begins at any rate
 
 224 CARDINAL MANNING. 
 
 with an effort to gain his reader's confidence by treating 
 him as if, to some extent, on equal terms. He is almost 
 playful in his repudiation of assumptions; and the 
 thing goes on smoothly for a while; but soon the 
 didactic temper finds its way in ; and before the book is 
 half finished, the author is again laying down the law, 
 and is speaking, as he could not fail to speak, consider- 
 ing the force that he believed he had behind him, as 
 one having authority, not to argue but to teach. 
 
 On the other hand, when Manning had to deal with 
 controversy touching the relations between Catholicism 
 and Protestantism, he showed a liberality of sentiment, 
 quite in accordance, no doubt, with the formal teachings 
 of the Church, but such as not every Catholic is willing 
 to use. In a letter addressed to Dr. Pusey in 1864, 
 entitled "The Workings of the Holy Spirit in the 
 Church of England," he made such full concessions as 
 to the " grace " obtainable outside the one true fold, 
 always of course on the assumption of " good faith," 
 that he seemed almost to leave the pious struggling 
 Catholic in a worse condition than the honest moral 
 Protestant; and in a later work he extended this 
 doctrine to " Dissenters of every kind." l " They are," 
 
 1 In a later work lie wrote about " Bible Christians " : " I 
 sincerely respect zealous and earnest men who, knowing the 
 Bible to be the word of God, and finding it full of light and 
 sweetness, think that it is enough for them to take that divine 
 word alone, and to read it for themselves. They are near to the 
 fountain. . . I sincerely respect all such, and for this reason : 
 they submit themselves with all their heart to every word that 
 they can understand in that divine Scripture ; and, if they could 
 know it better and understand it more fully, they would obey it 
 with all their sincerity and with all their soul. But we must 
 not forget the falseness of the principle in the goodness of these 
 people."
 
 WRITER AND PREACHER. 225 
 
 he said, "marked by a multitude of high qualities of 
 zeal, devotion to duty, conscientious fidelity to what 
 they believe. If they are rougher in their language 
 against the Catholic Church, they are more generous 
 and candid adversaries ; more vehement but less bitter, 
 and altogether free from the littleness of personality 
 and petty faults which sometimes stain the controversy 
 of those who are intellectually nearer to the truth. 
 For such men it is our duty to cherish a warm charity 
 and a true respect." Of the reality of his own spiritual 
 life within the Church of England he said, " How could 
 any one regard it as a mockery ? I have no deeper 
 conviction than that the grace of the Holy Spirit was 
 with me from my earliest consciousness. Though at the 
 time perhaps I knew it not as I know it now, yet I can 
 clearly perceive the order and chain of grace by which 
 God mercifully led me onward from childhood to the 
 age of twenty years. From that time the interior 
 working of His light and grace, which continued 
 through all my life till the hour when that light and 
 grace had its perfect work, to which all its operations 
 had been converging, in submission to the fulness of 
 truth and of the Spirit in the .Church of God, is a 
 reality as profoundly certain, intimate and sensible to 
 me now as that I live. Never have I by the lightest 
 word breathed a doubt of this fact in the Divine order 
 of grace." To this autobiographical passage may be 
 added another equally illustrative of the view which he 
 took of the growing tendency of his mind towards 
 Catholicism, while he was still in the Church of 
 England : " For myself, I am conscious how little I 
 have ever done in my life ; but as it is now drawing 
 towards its end [1875] I have at least this consolation, 
 
 Q
 
 226 CARDINAL MANNING. 
 
 that I cannot remember at any time by word or act to 
 have undermined a revealed truth, but that, according 
 to my power little enough, as I know I have endeav- 
 oured to build up what truth I knew, truth upon truth, 
 if only as one grain of sand upon another, and to bind 
 it together by the only bond and principle of cohesion 
 which holds in unity the perfect revelation of God." 
 
 These passages are interesting as showing that love 
 for constructive theology was the master-passion of his 
 life, the other passion of philanthropy being always 
 subordinated to this. And consistently, he expressed a 
 preference for the High Church party in the Church of 
 England, as opposed in principle to theological liberal- 
 ism : " I have ever regarded with regret the so-called 
 Low Church and Latitudinarian schools in the Anglican 
 Church, because I believe their action and effect is to 
 diminish what remains of truth in it. I have always 
 regarded with joy, and I have never ceased to regard 
 with sympathy, notwithstanding much which I cannot 
 either like or respect, the labour of the High Church 
 or Anglo-Catholic party, because I believe that their 
 action and effect are 'to strengthen the things that 
 remain, which were ready to die.' " But with the later 
 developments of the High Church movement he showed 
 a scanty sympathy. "Ritualism is private judgment in 
 gorgeous raiment, wrought about with divers colours. 
 It is, I am afraid, a dangerous temptation to self- 
 consciousness. I could never understand the passive 
 endurance shown by some when the articles of the 
 baptismal creed were heretically denied, and, at the 
 same time, their intense zeal for decorations and 
 vestments. Ritual is seemly and proportionate as the 
 clothing of Truth; and, when the reality is present,
 
 WRITER AND PREACHER. 227 
 
 ritual becomes as unconscious as the light of day, or 
 the circulation of the blood. A forest tree is hardly 
 more unconscious of the majesty of its foliage than 
 the Catholic Church of the splendour of its worship. 
 Somebody well said of the Catholic priest, ' Incense is 
 the smell of the garden in which he is trained to work.' 
 But it is to be feared that the artificial perfuming of 
 the garden is no sign of unconscious nature. Every 
 fringe in an elaborate cope worn without authority is 
 only a distinct and separate act of private judgment ; 
 the more elaborate, the less Catholic; the nearer the 
 imitation, the further from the submission of faith." 1 
 But while he could thus understand and appreciate 
 and criticize with discrimination the religious ideas and 
 practices of those who moved on more or less orthodox 
 lines, he had never any intelligent apprehension of 
 what is meant by rationalism, nor any words for it save 
 those of condemnation and reprobation. A sentence 
 like the following, on the attempt of certain philo- 
 sophers to find a natural basis for morality, may 
 suffice in illustration : " These last generations have 
 become fruitful of impiety and of immorality of a 
 stupendous kind; and among other of their impious 
 and immoral offspring is a pestilent infidel school, who, 
 
 1 The reserved and appreciative language which Manning in- 
 variably used of the Church of England stands in marked contrast 
 with some fierce sentences of Newman's uttered in 1862, when 
 some one had said he was about to return to Anglicanism : " I 
 do hereby profess ex, ammo, with an absolute internal assent and 
 consent, that Protestantism is the dreariest of possible religions ; 
 that the thought of the Anglican service makes me shiver, and the 
 thought of the Thirty-nine Articles makes me shudder. Return 
 to the Church of England I No ! ' The net is broken and we are 
 delivered.' I should be a consummate fool (to use a mild term) 
 if in my old age I left the land flowing with milk and honey for 
 the city of confusion and the house
 
 228 CARDINAL MANNING. 
 
 with an audacity never before known in the Christian 
 world, are at this time assailing the foundations of 
 human society and of Divine law. They have talked 
 of late of what they call 'independent morality.' . . . 
 This philosophy denies and destroys the foundations of 
 morality itself. I should not turn aside to mention 
 this monster of immorality and impiety if it were not 
 that at this time there is an effort making in England 
 to introduce under a veil this same subtle denial of 
 morals both Christian and natural." This was written 
 in 1874, and in 1875 he added, " There are none so 
 tyrannical, none so bigoted, none so intolerant, as those 
 who do not believe in the existence of God. They are 
 so sure that the reason of man cannot know God, that 
 they confidently affirm that God does not exist. . . We 
 have come at last to know that there is a fanaticism 
 worse than that which they impute to us. . . The men 
 of the nineteenth century, who profess to be the guides 
 and lights of men, the creators and promoters of pro- 
 gress and modern civilization, are beyond all men 
 intolerant, despotic and tyrannous. . . This clumsy and 
 incoherent philosophy . . . this portentous aberration of 
 the reason," &c., &c. 
 
 The explanation of this fierce and blind language 
 lies probably in its being an unconscious imitation of 
 sundry of the encyclicals of Pius IX., which used 
 similarly to breathe maledictions. Atheism on the 
 Continent has from time to time been blatant and 
 aggressive, and has forgotten the respect due to the 
 rights of conscience ; but to apply condemnations that 
 were perhaps not undeserved in the one case to the 
 mild, regretful, apologetic atheism of our own time 
 and country, an atheism which would rather call itself
 
 WKITEE AND PREACHEK. 229 
 
 by any other name, and is conspicuously fruitful in 
 good works, is to go somewhat wide of the mark. 
 Doubtless in later years the Cardinal Archbishop would 
 have hesitated to use such terms, as his exertions in 
 behalf of labour had brought him into close contact 
 with men and women holding views on the fundamental 
 questions of belief not very dissimilar to those which 
 ten years earlier he had so roundly denounced. 
 
 Many other quotations from his writings might be 
 made, showing how completely he was in the dark as to 
 the drift of modern philosophy ; but enough has been 
 said to indicate a weakness on which it is unnecessary 
 further to dwell. As a busy ecclesiastic he could hardly 
 perhaps be expected to find time to study so as to 
 master the rationalism which seemed to him so terrible. 
 Indeed there is nothing to show that he had ever really 
 grasped its significance in any of the three branches 
 in which during the last fifty years it has so greatly 
 acquired strength, the scientific establishment of the 
 uniformity of natural law ; the historical account of the 
 origin of the books of the Bible ; and the comparative 
 study of the growth of religions. But, while he made 
 official condemnation do duty for intelligent refutation, 
 
 1 But as lately as 1882 he wrote in the Nineteenth Century 
 " An Englishman's Protest " against Mr. Bradlangh being allowed 
 to sit in Parliament, though the two had the cause of the poor 
 and helpless equally at heart ; the main difference being that, 
 while the Cardinal would have supported socialistic measures on 
 their behalf, Mr. Bradlaugh would have opposed such measures, 
 and would have relied on the abolition of privilege. No doubt, 
 so long as Parliament maintains the Act of Uniformity, it is a 
 grievance for Anglicans that atheists, or, for that matter, any 
 persons not members of the Church of England, should be allowed 
 a seat in it ; but Parliament cannot touch the faith of Catholics, 
 who might therefore be content to leave alone the private opinions 
 of its members.
 
 230 CARDINAL MANNING. 
 
 he manifested a spirit not other than liberal in relation 
 to persons and to sundry details. The words " or 
 periods" were, with the Archbishop's approval, added 
 to the Penny Catechism in explanation of the Mosaic 
 days of creation; and an article by Mr. St. George 
 Mivart in the Fortnightly Review, in which he expressed 
 his general agreement with the conclusions of the 
 " higher criticism " in regard to the dates and authen- 
 ticity of the books of the Old Testament, not only met 
 with no condemnation, but its author was at a later 
 date, again with the Archbishop's approval, given an 
 important post in the Catholic University of Louvain. 
 It is not easy to explain the inconsistency, and perhaps 
 it is best to do no more than leave it on record. No 
 doubt to certain minds the temptation is great to 
 attempt to reconcile ancient religion with modern 
 thought ; both are so singularly attractive that a man 
 may be pardoned his desire to be a disciple of both. 
 But " truth by truth can never be gainsaid," and it is 
 impossible that all that the Church teaches and all 
 that the critics and the men of science have established 
 should be true at the same time. It may be politic to 
 make, or to appear to make, concessions ; but in the 
 long run it will surely be found that Manning's earlier 
 method (apart from its denunciations) of holding sternly 
 aloof from rationalism and all its works is the only way 
 to secure the permanence of Catholicism. 
 
 Two incidental controversies in which Manning en- 
 gaged are of interest as illustrating the methods which 
 he thought it his duty to adopt. The first of these was 
 in September, 1873. Preaching at Bath on the "Sacred 
 Heart," the Archbishop let drop an unlucky phrase 
 implying the omnipresence of the sacred humanity of
 
 WHITER AND PEEACHEE. 231 
 
 Jesus Christ a doctrine which happens to be heretical 
 as well as incredible. It was in fact originally an 
 assertion of Luther's, used in defence of his doctrine of 
 consubstantiation. Of course in Manning's case it was 
 nothing but a lapsus linguce ; and, considering the varied 
 and extensive field that is covered by Catholic theology, 
 the wonder is that an active, not to say restless, Arch- 
 bishop, whose occupations allowed him but the scantiest 
 leisure to read, and who had ceased to study theology 
 systematically for nearly twenty years, should not often 
 make such slips; nor is it a part of the faith to ho]d 
 that he enjoys an official immunity from such mis- 
 fortunes ; though it is apparently regarded as necessary 
 to explain them away, instead of frankly admitting the 
 mistake. On this occasion a certain Dr. Nicholson, an 
 Anglican chaplain from Stockholm, who had never been 
 heard of before and was not heard of again, chanced to 
 be in the congregation, and fixed upon the Archbishop's 
 phrase and challenged him about it in the papers. His 
 criticism was so bitter, and his delight at having caught 
 a Catholic prelate tripping so undisguised, that Dr. 
 Littledale and the late editor of the Church Times at 
 once recognized a man after their own heart, and watched 
 the fray with intense satisfaction. There is no need to 
 add anything further about the controversy, save that 
 several letters passed between Dr. Nicholson and Father 
 Guiron, the Archbishop's secretary, and duly appeared 
 in the Guardian, and that at the close the Archbishop 
 congratulated his secretary on the soundness of his 
 doctrine, for " if you had made any slip I should have 
 taken upon myself the full responsibility." But what 
 should also not pass unrecorded is the fact that Manning, 
 treating the affair as if it were of serious importance,
 
 232 CARDINAL MANNING. 
 
 took the singular step of defending himself anonymously, 
 and wrote a pamphlet under the nom de guerre of 
 " Catholicus." 
 
 The other case was two years later, and was also 
 distinguished by a correspondence prolonged quite out 
 of proportion to the importance of the matter. Lord 
 Redesdale had insisted that the practice of giving 
 communion in one kind convicted the Church of falli- 
 bility, because the primitive practice had been to give 
 communion in both kinds. It would have been easy 
 to point out that Lord Redesdale's argument confused 
 the infallibility claimed for the Church in deciding 
 questions of faith, in which case the decision must be 
 uniform and binding for all time, with the authority 
 claimed for her in regard to disciplinary regulations, 
 which must, ex hypothesi, always be obeyed, though the 
 regulations themselves may differ at different periods. 
 Instead of this, however, long letters were interchanged 
 between the two, the Cardinal showing himself always 
 courteous to his noble opponent, while the real point at 
 issue between them was never touched ; and no one 
 obtained any satisfaction from the controversy, save the 
 editor of the Daily Telegraph, in whose columns, during 
 the " silly season," the correspondence appeared. 
 
 In his work on the Temporal Mission of the Holy 
 Ghost Manning had said, "The appeal to antiquity is 
 both a treason and a heresy," a sentence which he 
 afterwards expanded into, " The appeal from the living 
 voice of the Church to any tribunal whatsoever, human 
 history included, is an act of private judgment and a 
 treason, because that living voice is supreme ; and an 
 appeal from that supreme voice is also a heresy, because
 
 WHITER AND PREACHER. 233 
 
 that voice, by Divine assistance, is infallible." This 
 sentence has been given the unauthentic form of an 
 assertion, said to have been made by him, that " the 
 Vatican Council triumphed over history." To Protestants 
 it has commonly seemed dishonest in Catholics to pro- 
 fess belief in a doctrine, like that of Papal infallibility, 
 which is admitted to be "difficult to maintain in the 
 face of historical facts " ; and it is therefore important 
 to point out that Manning's attitude in this matter, as 
 explained in the books and pamphlets which he wrote 
 and published on the prerogatives of the Pope, is not to 
 be accounted dishonest, however much it may have been 
 mistaken. Allowance must be made for the view of 
 those who have accepted as definitely and irreversibly 
 true, on grounds superior, as they think, to historical 
 evidence, a doctrine with which the alleged facts must 
 be squared, since it cannot itself give way to them. 
 It may be an irrational position, and one that would 
 have to be abandoned if the whole circle of facts with 
 which it is concerned were fairly and fully taken into 
 account ; but it involves no dishonesty in the man to 
 whom the dogma is certainly and antecedently true. 
 No one who knew the late Bishop of Lincoln (Dr. Words- 
 worth) would admit that he was dishonest because in 
 his commentary on the Greek Testament in one or two 
 places he set aside facts that are pretty well established 
 by " human history," because such facts were not easily 
 reconcilable with the precise letter of Scripture, which 
 in his judgment was inspired and infallible, and true 
 antecedently to all evidence for or against its state- 
 ments that might be adduced from other quarters. 
 So secure was the text, that it was hardly necessary
 
 234 CARDINAL MANNING. 
 
 to do more than suggest a possible interpretation of 
 the other documents ; some other interpretation might 
 be the correct one ; what was certain was that no 
 testimony was of any worth that could not be recon- 
 ciled with the infallible Word of God. Just such an 
 attitude of mind was Manning's towards historical 
 objections against Papal infallibility ; and when one 
 recollects what historical evidence is, little else, in 
 fact, than the survival of sundry partisan judgments 
 out of a multitude that were contemporaneously 
 formed and have perished, it will not seem won- 
 derful that it should be regarded as a futile weapon 
 against a doctrine believed to have proceeded from the 
 very mouth of God, and to have been handed down by 
 an unbroken tradition. Historical research only becomes 
 a reality when the belief in a binding authority has 
 been set on one side. With that belief it is superfluous, 
 or is at any rate only of value to illustrate foregone 
 conclusions. And herein Manning had the advantage of 
 consistency over his opponents among the " scientific 
 historical " school of Munich. They admitted a dogmatic 
 backbone into their scheme of Christian history, while 
 they insisted on using historical criticism only so far as 
 it accorded with their theory of an infallible Church 
 governed by a fallible Pope. Manning of course would 
 not admit historical criticism at all. But they who do 
 admit it, should permit it to have its full scope, and 
 should follow it loyally, even if it leads them to the 
 conclusion that Christianity, in its earliest recognizable 
 form, was little else than an ethical movement, an 
 aboriginal Society of Friends, without a permanent 
 hierarchy, infallible or otherwise, of any sort or kind.
 
 WRITER AND PREACHER. 235 
 
 The lately-discovered "Teaching of the Twelve Apostles" 
 is only consistent with such a view. 
 
 No account of the literary side of Manning's career 
 would be complete that did not include some reference 
 to his membership of the Metaphysical Society, which 
 was mainly founded by Dr. W. G. Ward, the editor 
 of the Dublin Review. Ward was the only Catholic 
 member of it besides Manning, and it ceased to exist 
 at about the time of his death. Its meetings were held 
 monthly, and among those who attended from time to 
 time were Mr. Gladstone, Mr. Frederic Harrison, Mr. 
 Ruskin, Dr. Martineau, Professors Huxley and Tyndall, 
 Lord Tennyson, and the Duke of Argyll. In such an 
 assembly might have been heard the grave and gentle 
 tones of the versatile Archbishop, weighing with calm- 
 ness and consideration arguments that had been adduced 
 (say) against the existence of a personal God. Probably 
 in no other country and no other time would so unique 
 a spectacle have been possible. Of the value of his 
 papers read at the meetings of this and of other societies 
 at the Royal Institution for example it can only be 
 said that they were not wanting in academic form or in 
 gravity of diction. They were in fact worthy of the 
 occasion. But his hearers did not come away with the 
 sense that a new light had been thrown on points that 
 had hitherto puzzled enquirers. When the meeting 
 was over, the world of knowledge was much the same 
 that it had been before. 
 
 In the last ten or twelve years of his life Manning 
 made a new literary departure for a Catholic ecclesiastic, 
 in contributing articles on social and other questions to 
 the secular magazines. In all he wrote some twenty
 
 236 CARDINAL MANNING. 
 
 such articles, chiefly for the Nineteenth Century and the 
 Contemporary Review. It was a policy which seemed 
 at the time, and still seems to some old-fashioned 
 Catholics, of doubtful wisdom ; and that because it is an 
 encouragement to Catholics to purchase and to have in 
 their houses a number of a magazine which, for all one 
 can tell to the contrary, besides the article by the 
 Cardinal Archbishop, may contain one from the pen 
 of Professor Huxley, showing up the Flood or the 
 Gadarene swine, or something equally scandalous. 
 Manning had doubtless thought over the objections as 
 much as any one, and had come to the conclusion that 
 they were insufficient. His judgment he had expressed 
 as follows : " It is necessary for Catholics to prepare 
 themselves on the relation of society and of science. . . . 
 They cannot meet without being forced into the time- 
 spirit. We do not live in an exhausted receiver. The 
 Middle Ages are past. There is no zone of calms for 
 us. We are in the modern world, in the trade-winds 
 of the nineteenth century, and we must brace ourselves 
 to lay hold of the world as it grapples with us, and to 
 meet it, intellect to intellect, culture to culture, science 
 to science." l 
 
 This was a courageous manifesto, and one to which 
 Manning acted up, at any rate in his magazine articles 
 on temperance, education, and the like, in which he 
 showed himself a vigorous and able advocate of no un- 
 certain views. By these articles, more than in any other 
 way, he was brought into contact with the general read- 
 ing public, and many prejudices were thereby removed. 
 If then he can be assigned no honourable place in the 
 world of letters, he must certainly be accounted one 
 
 1 Miscellanies, vol. i. p. 94.
 
 WHITER AND PREACHER. 237 
 
 who used his pen deftly and to the purpose ; and, con- 
 sidering the enormous demands that other and more 
 pressing duties made upon his time, his work as a writer, 
 taken as a whole, was such that English Catholics may 
 legitimately regard for some time to come with no little 
 satisfaction and pride.
 
 CHAPTER X. 
 
 CONCLUSION. 
 
 ON the occasion of the twenty-fifth anniversary of 
 the Archbishop's consecration, his " silver jubilee," 
 the Tablet wrote an appreciative article on the work he 
 had done for the Church in England : l " To Cardinal 
 
 1 On this same occasion the Right Rev. Monsignor Gilbert, the 
 Cardinal's Vicar-General, published an interesting summary of 
 the practical work accomplished during the past twenty-five years. 
 Forty-nine new departments in elementary schools had been 
 opened, and sixteen additional Poor-Law and Workhouse schools. 
 The number of priests in the diocese had been increased by one 
 hundred and forty-nine ; eleven communities of religious men 
 and fifty of religious women had been founded, and about forty 
 new churches and missions had been opened. Of the sums pre- 
 sented to him at this time one was a purse of 7,500 he made 
 tise chiefly to promote good works within the diocese ; but a 
 portion was set aside for the repairs of his titular church in Rome. 
 The money presented to him by the trade unions, including 
 seven industrial societies of men engaged in labour in the port of 
 London, he used to found a bed in the London Hospital, termed 
 somewhat infelicitously the "Thames bed." The reply made by 
 him to the deputation which presented him with the large sum 
 above-named was characteristic : " As I am rendering in all like- 
 lihood my last account to you, I will say two things : First, that 
 I have never consciously or willingly wounded any man ; secondly, 
 that in many cases I have been bound by duty to act, not as my 
 personal will but as my office compelled me. The three works 
 on which my heart has been set have been the education of our 
 children, the saving of our people by the Holy Sacraments, and
 
 CONCLUSION. 239 
 
 Manning more than to any man is it due that English 
 Catholics have at last outgrown the narrow cramped 
 life of their past of persecution, and stand in all things 
 on a footing of equality with their fellow-countrymen. 
 He has been the great leader who has led us away from 
 the desert places and the time of bondage, and into the 
 land of promise. Before his words and life and example 
 the barriers of prejudice have gone down, one after 
 another, as the walls of Jericho. . . He has helped us 
 to live down a world of ignorant opposition. A great 
 philanthropist as well as a great Churchman, the 
 Cardinal has shown himself a great statesman, and a 
 statesman at all times superior to the petty politics 
 of party and the hour. An Englishman down to the 
 marrow of his bones, he has always thrown himself into 
 every movement which worked for the greatness and 
 advancement of England. . . No good cause, from 
 Imperial Federation to Express Postage, ever appealed 
 to him in vain." 
 
 Nothing can be more just than these references to 
 Manning as a statesman and as a patriotic Englishman. 
 The speech that he made in Westminster Town Hall 
 in February, 1887, at a meeting held to promote the 
 foundation of an Imperial Institute " as the national 
 memorial of the jubilee of her Majesty's reign," was 
 full of enthusiasm for the progress that the country had 
 made during a period well within his own memory, and 
 
 the rearing and multiplication of priests true to their Divine 
 Master. What little in these duties has been begun, my successor 
 will, I hope, complete. . . Much has passed through my hands 
 in these hve-and-twenty years. Nothing has stayed under this 
 roof ; all has gone into the work which has been entrusted to me. 
 My desire is to die, as a priest ought, without money and without 
 debts."
 
 240 CARDINAL MANNING. 
 
 part of it deserves quotation : " I lived through the 
 whole of the reign of George IV. and a part of the reign 
 of George III., and I can remember that in those days 
 the effects of the French Revolution were still active in 
 this country. There was discontent among the mass of 
 the people, a discontent that was not unreasonable. 
 In the reign of William IV. the position of affairs was 
 somewhat mitigated ; but there can be no doubt that 
 that period was one of the most dangerous in modern 
 history. There was sedition and discontent, and there 
 were great inequalities of state and condition, great 
 inequalities of law, and various galling Acts and statutes 
 with severe penalties attached to them. Even the 
 wisest and bravest men were full of anxiety. At that 
 time the Princess Victoria ascended the throne, in age 
 hardly more than a child ; and she awakened the spirit 
 of personal loyalty and chivalry towards herself, a spirit 
 which had seemed dead to the time and the people. 
 We owe to her Majesty in that sense a greater debt 
 than any historian can ever write. The moral effect of 
 her influence and youthful presence had an effect on 
 the minds of men which reconciled them to bear in 
 patience that which was a galling burden to many, 
 until the time of relief could come. The personal 
 character of the Sovereign from that time to this has 
 been a centre of strength, of strength founded upon 
 that spirit of mutual love which binds a people to their 
 Sovereign and a Sovereign to her people. I believe 
 that no Sovereign has ever opened her heart, her sym- 
 pathies and her sorrows to her people so fully as Queen 
 Victoria has done. Nor has any people so sympathized 
 with the domestic life and the bereavements of their 
 Queen as has the people of this land. The Queen's
 
 CONCLUSION. 241 
 
 reign has been one in which the liberties of the people 
 have been extended ; so that now there is popular con- 
 tentment where fifty years ago there was popular dis- 
 content, not without reason. Nor has there ever been 
 a period in which the condition of those working in the 
 darkness of collieries and factories, of those degraded 
 in brickfields or suffocated in chimneys, of the lowest 
 and most suffering of our people, has been so watchfully 
 tended and so mercifully cared for. . . An Imperial 
 Institute is perhaps the most fitting memorial of the 
 Queen's jubilee, because it is in its idea co-extensive 
 with the Empire. If it had been possible to write 
 hereafter in history that Queen Victoria had found the 
 working classes of her people living in hovels and had 
 left them living in homes, that would have been a noble 
 jubilee memorial. But it would have been partial and 
 local and confined within the four seas. The Imperial 
 Institute will be the centre of the truest form of Federa- 
 tion ; for that does not exist in documents of parchment, 
 but must consist in the unity of intelligence, will, heart 
 and interest." After the Pontifical High Mass at the 
 Pro-Cathedral, Kensington, sung by the Papal Envoy, 
 Monsignor Ruffo Scilla, in honour of the Queen's 
 jubilee, Manning, who had yielded all other points of 
 precedence to the Envoy, as representing the Pope, 
 insisted on acting as celebrant in the intoning of the 
 first verse of the Te Deum. " I could not give up that," 
 he explained ; " I am an Englishman, and feel it." 
 There can be no doubt that his loyalty to the Crown 
 was most sincere, and of the good old-fashioned sort. 
 With the Queen herself indeed his personal relations 
 were of the slightest; but she is said to have enter- 
 tained a genuine regard for him, and she publicly
 
 242 CARDINAL MANNING. 
 
 expressed regret at his death. With the heir to the 
 throne he was brought into pretty close relations during 
 a considerable time ; and the courtly old gentleman was 
 as welcome and as much at his ease at a garden-party 
 at Marlborough House as any of the hdbituts of the 
 Royal circle, though he was more perhaps in his element 
 when speaking on temperance to a crowd on Clerkenwell 
 Green. 
 
 Although he was " officially bound to neutrality " in 
 matters of party politics, there can be no doubt as to 
 the side with which his sympathies mostly lay. He 
 spoke indeed, more than once, admiringly of Lord 
 Beaconsfield, and he was by no means uniformly a sup- 
 porter of Mr. Gladstone's policy. But his sympathies 
 were always on what seemed to him the people's side ; 
 and, if he cannot fairly be described as a liberal, still 
 less as a radical, he was certainly, both by temperament 
 and by conviction, a democrat. The building up of 
 social order on the broadest base was his ideal ; and, if 
 he sometimes advocated legislation that had a social- 
 istic savour, it was because he was convinced that until 
 the working classes have secured a better economic 
 condition, a condition enabling them to possess 'com- 
 fortable homes, sufficient fare and reasonable leisure, 
 there will always be discontent, upheavals and un- 
 easiness. Such a condition he also believed to be a 
 necessary preliminary to their return to some kind of 
 spiritual life. The abolition of poverty he did not look 
 for, but the abolition of pauperism and wretchedness. 
 
 Among his Protestant fellow-countrymen Manning was 
 not without honour, though it is true that there was no 
 general recognition of his greatness until within the last 
 ten or fifteen years of his life, when the prejudices against
 
 CONCLUSION. 243 
 
 him, aroused mainly by the prominent part he took in 
 defence of the Pope's temporal power and securing the 
 definition of the Pope's infallibility, had mostly melted 
 away ; but as early as July, 1869, the Spectator had 
 advocated, not without considerable sympathy through- 
 out the country, that he should be specially summoned 
 to the House of Lords; and, while he was in Rome 
 attending the Vatican Council, the committee of the 
 Athenaeum Club elected him a member, under a rule 
 which empowers them to admit, in preference to ordinary 
 candidates, men who are of note in the worlds of literature, 
 science or art, or who are eminent in the public service. 
 The former proposal was of course not carried out, 
 the maze of old-world regulations, and the jealousy of 
 creating a precedent were fatal to it, though the Upper 
 Chamber would certainly have been strengthened by his 
 presence; but the latter was both gratifying and of service 
 to him ; and he used to meet from time to time at the 
 shrine of wisdom in Waterloo Place old schoolfellows 
 and Oxford contemporaries, besides men of mark in 
 almost all departments of thought Mr. Ruskin, for 
 example, and no little sunshine was thus added to his 
 life. 
 
 In his later years no man was ever more accessible 
 or more courteous to all comers than he ; and persons 
 of every variety of belief and unbelief availed them- 
 selves of the privilege of verifying Lord Beaconsfield's 
 portrait of Cardinal Grandison and his surroundings. 1 
 
 1 " Above the middle height, his stature seemed modified by 
 the attenuation of his form. It seemed that the soul had never 
 so frail and fragile a tenement. . . His countenance was naturally 
 of an extreme pallor, though at this moment flushed with the 
 animation of a deeply interesting conference. His cheeks were 
 hollow, and his grey eyes seemed sunk into the clear and noble
 
 244 CARDINAL MANNING. 
 
 But not all his visitors were merely curious. Many 
 came because they were sure of sympathy if they were 
 in trouble or disgrace. Others came simply because 
 they found him such a delightful companion. He was 
 in fact " all things to all men," in a way that few can 
 contrive to be without obvious, perhaps even conscious, 
 hypocrisy. The young statesman found no one more 
 interested in politics, and went away with the convic- 
 tion that, though the Archbishop wore a cassock and a 
 pectoral cross, he was before all things a man of the 
 world, and one who cared for the things of the world. 
 An ardent Nonconformist divine, full of ideas about 
 " the life of the Nazarene," would leave with the con- 
 viction that beneath the same externals beat a heart 
 warm with spiritual Christianity, uninjured by its 
 formal surroundings; while a social reformer, some- 
 what contemptuous of politics and a Gallio in relation 
 to theology, was no less sure that it was the cause of 
 suffering humanity as such that the Cardinal only 
 really cared for. 
 
 There can be no doubt that he had a genuine horror 
 of cruelty, as seen in his vigorous protests against 
 vivisection, in his labours on behalf of a society for 
 the protection of children, and in his advocacy (so 
 utterly distasteful to many within the Roman com- 
 munion) of the efforts made, notably by Mr. Stead, 
 some six or seven years ago to sharpen the claws of 
 justice against offenders who had proved themselves 
 not only vicious but cruel in the seduction of the young 
 and innocent. Doubtless he shared in the somewhat 
 
 brow ; but they flashed with irresistible penetration." The ac- 
 count of the Cardinal's library is also an almost exact picture of 
 that in "Archbishop's House," just off Vauxhall Bridge Road.
 
 CONCLUSION. 245 
 
 exaggerated sentimentality of that day, aroused by the 
 acceptance as veracious of some harrowing and not 
 very decent tales, which proved to be the fruit of a 
 journalist's imagination, employing itself on a question- 
 able escapade of his own ; and it is not easy to under- 
 stand how he was able to go the lengths he did in 
 approving that escapade, since it was not only punish- 
 able as a crime, but was surely to be condemned as a 
 mortal sin by Catholic theology, though effected per 
 manum alius. Still, in the fierceness of his indignation 
 against immorality and the basest cruelty, a fierceness 
 that betrayed itself in an exceptionally sharp reply to 
 a correspondent who implored him not to issue a 
 Pastoral Letter on the subject, the Archbishop showed 
 up more nobly than his Catholic critics, who bewailed 
 the degradation of the Church in England by its head 
 being reduced to the somewhat ignominious position of 
 one of Mr. Stead's marionettes. Some years later the 
 journalist had his revenge on them for their scorn. 1 
 
 And, in truth, no one who fairly considered the matter 
 could withhold his admiration from the Cardinal for 
 the active and effective part that he played in so many 
 departments of social reform. Though not himself of 
 gentle birth, he was not devoid of aristocratic instincts, 
 the gratification of which was easily within his reach in 
 the position of dignity and authority to which he had 
 
 1 " The English Catholics who represent the old stock . . . are 
 the [English] species of the French Legitimist, a highly respect- 
 able, intensely conservative, utterly sterile set of citizens. From 
 any point of view beyond that of the blameless discharge of their 
 religious duties, and the preservation of their families intact from 
 the incursion of modern thought, they are almost as useless to the 
 Church as they can well be. They are the fossils of the Church ; 
 and to such men the advent of Cardinal Manning [was] a sore 
 trial." Review of Reviews, June, 1890.
 
 246 CARDINAL MANNING. 
 
 been raised. The refinement of his manners, the associ- 
 ations he had formed at school and college, and his 
 alliance by marriage with families of ancient lineage, 
 all this must have predisposed him to keep strictly 
 within the sphere of his duties as Archbishop and as 
 Cardinal arduous enough to excuse any man from 
 undertaking anything beyond them. But, heavily 
 weighted as he thus was, and beyond what we all 
 are with our traditional ideas of peddling charity, and 
 of antique observance or of frothy sentiment doing duty 
 as religion, his force of character and his hearty demo- 
 cratic instincts enabled him to pass the barriers and to 
 accomplish work that will not readily be forgotten by 
 the mass of Englishmen, however willing the older- 
 fashioned Catholics may be to let it pass out of 
 remembrance. The breadth of his sympathies was 
 evidenced during the summer of 1890, when congratu- 
 latory deputations waited upon him, not only from 
 among his own people interpreting the term either of 
 Catholics or of the working classes but also from the 
 Jews of London, on whose behalf he had more than 
 once used his influence ; while, in defence of the Jewish 
 race as a whole, he made his voice heard even in Rome, 
 vindicating them against some ridiculous mediaeval 
 charge of cruelty, which appeared to have obtained 
 credence within the walls of the Vatican. To speak of 
 this wide range of his sympathies as liberalism would 
 be rather to misuse the term ; still it is undeniable 
 that Manning did something to infuse a new spirit 
 of tolerance into the Church, and that at Rome itself, 
 in addition to what he did there to bring about a 
 recognition of the democratic nature of Catholicism; 
 and in Cardinal Lavigerie he made a convert during
 
 CONCLUSION. 247 
 
 his visit to England to saner views than are common 
 among Catholics as to the spiritual and moral condition 
 of Protestants. 1 
 
 It has been referred to as a deficiency in the gener- 
 ally progressive ideas on social reform entertained by 
 Manning that he was not an advocate of " women's 
 rights " ; and it is true that he did not support a cause 
 that would, in his judgment, be injurious to the 
 womanly in woman, by bringing her into contact with 
 the dust and turmoil of political life. But he was far 
 from holding women in contempt in regard to their 
 intellectual and administrative powers ; and, if it had 
 been possible to pass a law enabling only such women 
 to obtain the franchise as would freely choose to exercise 
 it, while those who preferred to be " keepers at home " 
 should be left undisturbed according to their choice, 
 and not be urged either to become voters or be can- 
 vassed for their votes, should they at a later time of 
 their own free will reverse their decision, such a law 
 would not have seemed to him open to objection. His 
 knowledge of the lives of the Saints, of St. Catherine 
 of Siena, for example, and of the work of the many able 
 women who ruled convents within his diocese, was 
 
 1 Cardinal Lavigerie wrote to Manning in 1889 : " I remember 
 what you told me, how for half a century you lived out of the 
 Catholic Church without even a single doubt as to the truth of 
 your belief, and how eagerly you turned to the truth when once 
 you perceived it, to study it closer, to acknowledge it and to em- 
 brace it. I shall never forget how you spoke of your former 
 brethren, and with what charity. I seemed to listen to St. 
 Augustine when he said to his African dissidents, ' Hli in vos 
 sceviant,' &c. Never shall I forget the day when we were at the 
 meeting together in Prince's Hall, one on the left and the other 
 on the right of the chairman, a member of the Society of Friends, 
 who succeeded to the place of Lord Granville, nor with what 
 marks of respect and goodwill we were received."
 
 248 CARDINAL MANNING. 
 
 enough to show him that aptness to govern is com- 
 monly enough found among women ; but still the 
 exercise of such power in public life seemed to him to 
 be by rights an exceptional and not the ordinary thing; 
 and he was unwilling to promote the passing of a law 
 that would of necessity deal with the matter in the 
 gross, and so prove, as he thought, detrimental to the 
 rightful influence of women on society. 
 
 Great as was Manning's faith it did not extend to 
 the medical profession. In regard to " doctors' stuff" 
 he confessed himself a formal sceptic; and this was 
 perhaps a little ungenerous of him, as during the course 
 of his life he had three or four sharp attacks of illness, 
 from which his escape may fairly be reckoned to have 
 been helped rather than hindered by his medical 
 attendants. For the triumphs of modern surgery he 
 was not without admiration; but for the practice of 
 medicine, as it now exists, he had none. The impotence 
 of doctors in the presence of serious disease ; their 
 credulity in regard to prophylactics ; and the jealousy 
 with which they protect, under a barbarous mediaeval 
 nomenclature, their administration of drugs, the effect of 
 which in any given case is hardly more than a matter 
 for conjecture; these were, one may suppose, his 
 grounds of infidelity ; and the last question he ad- 
 dressed to a doctor, within a few hours of his death, 
 " Is it any use ? " may be taken as expressive of the 
 habitual attitude of his mind on this subject. 
 
 Of the friendships that stood him most in stead 
 within the Catholic Church more will doubtless be 
 known hereafter, when a selection from his voluminous 
 correspondence is published. But, in addition to those 
 with whom he was officially in daily close relations,
 
 CONCLUSION. 249 
 
 it was chiefly with Father Faber, Dr. Ward and Canon 
 Oakeley, among the older generation of converts, that 
 he was intimate, and in his own community of the Ob- 
 lates, Fathers Herbert Vaughan, afterwards Bishop of 
 Salford, O'Callaghan, sometime Rector of the English 
 College in Rome, Richards, diocesan Inspector of 
 Schools, Dr. Butler, and Fathers Rawes, Bailey, Dillon 
 and Lescher were his contemporaries and his close 
 friends. Outside this especially domestic circle he 
 showed a notable regard and admiration for the late 
 Father Burke, the eloquent Irish Dominican. 
 
 His private secretary, Father Kenelm Vaughan, has 
 given some account of a matter of which no outsider 
 could venture to speak, his private and personal re- 
 ligion ; and some passages from it must not be omitted 
 here: "The spiritual presence of our Lord in his soul 
 was to him a great living reality, his ruling principle 
 and the key to his inner life. . . The reign of the 
 Spirit of our Lord within him was the secret of his 
 charity, his peace and self-command, virtues which he 
 ever strove to inculcate on his spiritual children. To 
 one of them he wrote, 'My desire is to see a calm, 
 inward, unobserved, even and exact fulfilment of the 
 duties of our state, and of the devotions we owe to 
 Our dear Lord. I am never at ease about a religion 
 which is audible, outward and uneven.' . . . He 
 possessed a profound knowledge and love and appreci- 
 ation of the beauties of Holy Scripture. This sacred 
 book was his daily companion and his constant friend. 
 It was the first book he opened in the morning and 
 the last he closed at night. . . His favourite books of 
 Holy Scripture were, in the Old Testament, Wisdom ; 
 among the Gospels, that of St. John, which he published
 
 250 CARDINAL MANNING. 
 
 separately and loved to distribute ; and of the Pauline 
 Epistles, that to the Ephesians, on which he principally 
 based all he wrote upon the divine creation of the Holy 
 Church. . . So intense was his love of God that I 
 have seen him sob bitterly on hearing that the Divine 
 Majesty had been outraged by some act of sin. . . 
 The doorsteps of his house were worn with the foot- 
 steps of the fatherless, the widow, the poor, the forlorn, 
 the tempted and the disgraced, who came to him for 
 comfort in their hour of trouble and sorrow. No one 
 ever went to him in distress who did not go away 
 consoled and soothed by the few and burning words 
 which fell from his fatherly lips. . . As to his asceti- 
 cism, it was far-reaching and profound; probably no 
 anchorite or recluse could live a more severe or 
 penitential life than this Prince of the Church and 
 accomplished man of the world. His food was of the 
 plainest ; his drink was water ; his room was a bare 
 cell. His thin, emaciated frame bore the visible marks 
 of the mortification of Christ, and the life of Christ was 
 made manifest in his mortal body. . . His ardent love 
 for our Lord, and his perfect detachment from earthly 
 things led him frequently to converse on heaven, and 
 to sigh to be freed from the prison of the body, that he 
 might enjoy there the vision of his Divine Lord and 
 Master." 1 
 
 To what influences are we to assign the formation of 
 such a character as that of which the foregoing pages 
 have given a sketch ? Surely he must be accounted 
 the ripest and best fruit of the Tractarian movement. 
 Matriculating at Oxford the year that Keble's Christian 
 
 1 Tablet, Jan. 23, 1892.
 
 CONCLUSION. 251 
 
 Year was published, coming under Newman's influence 
 to some extent during his undergraduate life, and much 
 more when he read the Tracts in his quiet home at 
 Lavington, and later, taking the leading part in the 
 great Church revival which was the practical outcome 
 of the teaching of the Tracts, he was faithful neverthe- 
 less to their fundamental principle of authority ; and, 
 following that out, thoughtfully and self-sacrificingly, 
 to what he believed to be its legitimate conclusion, he 
 found himself within that Church towards which the 
 movement tended. Once there, he devoted the whole 
 of his powers to that Church's service, relaxing his 
 exertions only when he had to succumb to old age and 
 death. His instincts in religious matters were Catholic 
 long before his " conversion." He never knew of any 
 spiritual world but that of which dogma and revelation 
 are the light and life ; and in a passage quoted above 
 in which for once he congratulated himself on his work, 
 it was because he believed he had never done anything 
 to unsettle any one's belief in a revealed truth. 
 
 A distinction is here noticeable between his position 
 and Newman's. Newman, although he clung to 
 Catholicism so tenaciously, knew all the time that 
 men might lead pure, honourable and useful lives, 
 faithful to family and to friends, and forming units in 
 a secure civil society, without any theological beliefs 
 whatever. He also did much, though not of course 
 intentionally, to undermine faith. In his zeal to 
 throw men back on the authority of the Church he did 
 more, in Tract LXXXV., than any sceptical writer of this 
 generation to weaken the independent authority of the 
 Bible ; while Tract XC. certainly promoted the liberalism 
 he so detested, by showing how formularies may be
 
 252 CAKDINAL MANNING. 
 
 twisted to mean anything or nothing. 1 To Newman, 
 not unnaturally, the Tractarian movement 2 seemed 
 the most important of modern times ; but later judges 
 will probably rate it more truly as no more than a 
 local offset from a temporary wave of reaction. Of 
 course its influence in England has been very marked ; 
 but that has been partly due to the feebleness of the 
 obstacles it has had to encounter. The real Catholic 
 reaction is that which has prevailed on the Continent 
 of Europe against tremendous odds; and the history 
 of it can be clearly read by those who care to study it, 
 from the imprisonment of Pius VII. by Napoleon at 
 Savona, within a few months of the date of Manning's 
 birth, when the fortunes of Catholicism were at their 
 very lowest, down to the present day, when the Church 
 is probably as powerful in Europe as at any previous 
 period. That the reaction has been political no less 
 than religious is clear from the writings of De Maistre ; 
 a reaction, that is, not merely against the profanity of 
 the great French Revolution, but against the premature 
 dissolution of the ancient bonds of society which it 
 involved. The English reaction, like the English 
 Reformation, began later, and was in great measure an 
 
 1 Manning never got over the dislike he entertained for Tract 
 XC. It always seemed to him of doubtful honesty. "When, in 
 the autumn of 1845, after his return from his first visit to 
 Dollinger at Munich, Mr. Gladstone, much perturbed by the 
 grave series of secessions from the Church of England, asked 
 Manning if any one principle could be found that would explain 
 them, the latter said, after reflection, "Yes ; want of truth." At 
 a much later time he said that he thought he must have had in 
 his mind the impression of dishonesty produced by the shifty 
 arguments of the last Tract. 
 
 2 This title is surely to be preferred to " Oxford movement," 
 which seems to destine that ancient seat of learning never to 
 move except backwards.
 
 CONCLUSION. 253 
 
 imitation of that which was taking place on the 
 Continent ; and it too was political as well as religious. 
 We learn from Newman's writings how Catholic 
 Emancipation alarmed the old-fashioned High Church- 
 men, though that measure of political justice was 
 really granted rather in pity and contempt for what 
 was regarded as a harmless and moribund sect, than 
 definitely on the principles of liberalism and toleration ; 
 and we learn from him further how the French Revo- 
 lution of 1830 aroused fears of a corresponding move- 
 ment in England, which the suppression of a few 
 superfluous Irish bishoprics and the passing of the 
 great Reform Act were thought to justify. It was 
 against this very innocuous progress of liberalism that 
 the Tractarian movement was originally a protest ; and, 
 by its appeal to the principle of authority against the 
 progress of liberal ideas, it became a Catholicizing 
 movement, first in doctrine and then in external 
 observance ; and we know how during the last sixty 
 years it has completely transformed the religion of the 
 Church of England. But originally the movement 
 obtained its impulse from the corresponding great tide 
 of Catholic reaction abroad, in relation to which it may 
 be regarded as a river tidal wave, such as the " bore " 
 or the "eager," with which we are familiar on the 
 Severn or the Trent at home. 
 
 At any rate it was this movement that brought 
 Manning though he did not sympathize with the 
 teaching of some of its later Tracts into the Catholic 
 Church, which was his true home ; and there he grew 
 to be a living and visible embodiment of what 
 Catholicism is at its best. It is true that not all 
 English Catholics thought so, that there were occasional
 
 254 CARDINAL MANNING. 
 
 sneers at " the convert Cardinal," and that some of his 
 priests regarded him as a kind of magnified parson, 
 swelling with authority and not recognizing, as a technic- 
 ally-educated priest would, its precise limitations. It 
 was said, for example, that in the " censuring " of books 
 submitted to him before publication, he would not 
 confine himself to the strict duty of excising passages 
 derogatory to faith or morals, but would mark for 
 omission what seemed to him in bad taste or ill written. 
 But, after all has been said, the Popes must be 
 reckoned good judges of the qualities that go to make 
 a Catholic, and both Pius IX. and Leo XIII. extended 
 their special confidence to Manning as to a faithful 
 child of the Church. He may be compared, not in- 
 aptly, either with St. Martin of Tours, or, better still, 
 with his own spiritual father, St. Charles of Milan. 
 Like him, he was a great Archbishop who did much 
 to raise the standard of life among his clergy, and 
 who was zealous in the cause of Christian education; 
 and, like him, he moved amongst the people, not indeed 
 miraculously healing them of the plague, but doing 
 all that in him lay to remedy ills that are hardly less 
 grievous, and are certainly more persistent and injurious 
 in their effects. 
 
 It seems not unlikely that the ecclesiastical historian 
 of the future may mark the period of Manning's Cardin- 
 alate (1875-92) as that of the zenith of the Catholic re- 
 vival in England. Within this may be taken the years 
 (1879-90) during which Newman held the same exalted 
 rank ; and, if a culminating point is to be indicated in 
 that period of some twelve years, it would be the day 
 (April 25, 1884) when Manning and Newman were 
 both assisting as Princes of the Church at the opening
 
 CONCLUSION. 255 
 
 of the new church of the Oratory in London. No 
 doubt, on some future occasion, two or more Cardinals 
 may be got together, but never again two such striking 
 and memorable figures, appealing, by their almost 
 romantic past, and by their great but very different 
 abilities, to the attention and respect of all Englishmen. 
 Neither of them has left any successor. This was 
 commonly said of Newman when he died in August, 
 1890 ; and no one would be more ready to admit the 
 truth of the proposition than the thoughtful, kindly- 
 hearted and unambitious priest a nephew, by the 
 way, of Manning's who is actually his successor as 
 Superior of the Oratory at Birmingham. But it is 
 not less true of Manning. There will be of course 
 within a few weeks a third Archbishop of Westminster, 
 who may hereafter be created Cardinal. But, whoever 
 he may be, he can never fill for the outside world the 
 place that was occupied by Manning, who touched the 
 life of England at so many points. He has been a 
 " leader in religion " in more ways than one. At the 
 Vatican Council he pursued to its farthest point the 
 principle of authority as the basis of religious faith ; 
 and, though in that matter he was treading on ground 
 unfamiliar to and suspected by the mass of his fellow- 
 countrymen, they did not deny to him any more than 
 they have denied in other cases, the approval with 
 which they regard a policy of " thorough." But his 
 lead has been more acceptable in a second field, where 
 he consecrated the forces of the Church to the cause 
 of the people. Of his appearance on the platform in 
 Exeter Hall, at the meeting of the Agricultural 
 Labourers' Union in December, 1871, when he was the 
 only ecclesiastic present, it may be said that it was in
 
 256 CARDINAL MANNING. 
 
 itself a courageous act, and one that has opened a new 
 era for all the churches. Since that day the sight of 
 clergymen, especially of Nonconformists, taking part 
 in such meetings has become familiar enough ; and 
 Manning himself eclipsed the memory of his earliest 
 public effort in behalf of labour by the success of his 
 similar undertakings in later years, and especially in 
 1889. But when he is spoken of as "a leader in 
 religion," the first bold step must not be forgotten, nor 
 the earlier memorable words of the Archdeacon of 
 Chichester, " Time must be redeemed for the poor man. 
 The world is too hard upon him, and makes him pay 
 too heavy a toll out of his short life." x 
 
 Whether, under less noteworthy rulers, the Catholic 
 Church is destined still to gather strength in England, 
 is a matter on which it is easy to express an opinion, 
 but difficult to make any trustworthy forecast. One 
 thing seems unfavourable to the idea, and that is the 
 prospect of the return of a more old-fashioned type of 
 Catholicism to power, a type which would have for its 
 ideal the conversion of the aristocracy and especially 
 of the owners of land, with the anticipation that the 
 mass of the people would then follow suit a futile 
 notion from first to last. Manning himself it was 
 thought on his first appointment would have proved 
 such an " apostle of the genteel s " ; but he knew better, 
 and turned to the poor, and especially to the children, 
 with far more practical results. And indeed, if his 
 spirit should survive in his successor, there is one field 
 a very widely-extended one in which the Catholic 
 Church in this country might hereafter reap a rich 
 harvest. Manning's sympathy with the philanthropic 
 1 Vide supra, p. 40.
 
 CONCLUSION. 257 
 
 work of " General " Booth was never disguised, and he 
 was too much of an organizer himself not to look with 
 admiration on the order and discipline of the " Salva- 
 tion Army." The Army has a growing affinity with 
 Catholicism, and its members, accustomed to an auto- 
 cratic rule, might very well find in some future Arch- 
 bishop of Westminster the successor who will surely 
 one day be needed, if the organization is to be held 
 together at all. Of course these soldiers and salvation 
 lasses are far enough from being Catholics at present ; 
 but they have accepted fully the fundamental principle 
 of Catholicism obedience ; and in other ways they 
 are really nearer the Church than Dean Stanley's 
 " three men in green, whom your Lordship will find it 
 difficult to put down." The ritualists, in spite of 
 Catholic externals, are mostly liberals wearing blinkers, 
 in accordance with the fashion introduced by Newman, 
 and still much affected in polite society. But the 
 Salvation Army men are not theological liberals, and 
 wear no blinkers, for they do not need them any more 
 than Manning did, believing with him that the straight 
 road before them is the way revealed, and so caring to 
 look neither to the right hand nor to the left. A 
 simple, certain faith is theirs, belief in God, in sin, a 
 Redeemer, the Bible, judgment, salvation, heaven and 
 hell ; and this simple faith is a far more serviceable 
 basis, on which to build a permanent structure of 
 Catholicism, than the clever literary quibbles by which 
 men better educated are able to persuade themselves 
 that they hold to the old faith. There is thus here a 
 promising field for an expansion of the Catholic Church 
 unless Catholics themselves shirk the opportunity 
 which should be further facilitated by the marked
 
 258 CAKDINAL MANNING. 
 
 revival of credulity in recent times, and the growing 
 popularity of ritual and outward show. 
 
 But it could only be a partial expansion, not one 
 that would include the nation. Alongside the growth 
 of credulity, there is also a growth of a scientific posi- 
 tive spirit that must be taken into account, and an 
 extended knowledge of the results of biblical criticism. 
 Oxford itself is moving, is in fact almost taking the lead, 
 in this last-named department of knowledge ; while Dar- 
 winian biology is now as firmly established among scien- 
 tific scholars as is Copernican astronomy ; and, as being 
 more intelligible and coming nearer home, is being far 
 more rapidly established in the popular mind. These 
 things are against the growth of Catholicism, for they 
 meet sundry of its dogmas with a direct negative ; and 
 the Vatican Council decided, no doubt finally, that there 
 was no prospect of any compromise between the two. 
 Manning himself, who denounced Darwinian biology as 
 "the brutal philosophy which says 'There is no God, 
 and the ape is our Adam,'" would assuredly have 
 desired no such compromise ; though it is true that he 
 never made clear how far, in his judgment, a man may 
 accept the results of modern research without ceasing 
 to be a Catholic. 
 
 JEcce sacerdos magnus, that is the conclusion to which 
 from every point we come when we review the various 
 aspects of Manning's life and work. Whatever we find, 
 either to praise or perhaps to blame, it is always a 
 characteristic of a great and good priest. Those to 
 whom the idea of the Catholic priesthood is altogether 
 unwelcome, and who regard it as the very incarnation of 
 evil on this earth, can hardly be expected therefore to 
 admire a man who was always and before all things a
 
 CONCLUSION. 259 
 
 priest. But yet it is true that, whatever may be the 
 inevitable tendency of the teachings of Catholicism 
 towards intellectual obscurantism, it yet remains, and 
 is likely long to remain, the greatest social force for 
 good that the world possesses ; and it is true also that, 
 whatever may be the moral shortcomings of a small 
 percentage of its priesthood, and although no man pene- 
 trated with modern ideas can permanently remain in 
 its service without a consciousness of intellectual dis- 
 honesty which must sooner or later be fatal to the 
 moral sense, the Catholic priesthood is far away the 
 greatest organization that exists on earth of good and 
 able men working for the moral welfare of the human 
 race. 
 
 As a priest Manning had lived, and so, as a priest he 
 would die. To those who did not understand the man 
 it must have seemed histrionic and formal, that, when 
 he knew he was within a few hours of his death, he 
 should desire to be duly vested in the imposing full 
 dress of a Cardinal, with rochet, girdle and pectoral 
 cross, surmounted by the scarlet biretta and cappa 
 magna, and so make a solemn profession of the faith of 
 the Holy Roman Church. But it was all of a piece 
 with the rest of his life obedience to the prescribed 
 rules ; and, when it was over, and he had given the 
 last kiss of peace to Provost Gilbert and the other 
 Canons, he said, exhausted but fully conscious of all 
 that was passing around, " I am glad to have been able 
 to do everything in due order." He died, as he had 
 lived, with courage and dignity ; and the thousands who 
 patiently awaited their turn to see the withered body 
 lying in state in the reception-room in Archbishop's House, 
 or crowded to hear his requiem sung and his panegyric
 
 260 CARDINAL MANNING. 
 
 preached, or lined the roads along which he was carried 
 to his resting-place, were conscious, many of them dimly 
 perhaps, but not the less sincerely, that in him England 
 had lost a venerable figure, the Church a great ruler, 
 the poor a true friend, and the world a prophet of 
 righteousness.
 
 BIBLIOGKAPHY. 
 
 (To December 31, 1891.) 
 
 [N.B. The form is 8vo, and the place of publication 
 London, except where stated otherwise.] 
 
 I. COLLECTIONS. 
 
 Sermons, 4 vols., 1842-50; seventh, fourth, third and 
 second editions, 1850. 
 
 Sermons preached before the University of Oxford. 
 Oxford, 1844; second edition, 1845. 
 
 Sermons on Ecclesiastical Subjects ; with an Introduction 
 on the Relations of England to Christianity, 3 vols. Dublin, 
 1863-73. 
 
 Miscellanies, 3 vols., 1877-88. 
 
 II. SELECTIONS. 
 
 Thoughts for those that mourn. Extracted from the 
 sermons of Henry Edward Manning. 16mo. 1843 ; re- 
 printed 32mo. 1850, and 18mo. 1875. 
 
 Devotional Readings: being select passages from the 
 sermons of Henry Edward Manning. 16mo. Frome Sel- 
 wood, 1868 ; reprinted, 1871. 
 
 Characteristics : political, philosophical and religious, from 
 the writings of Henry Edward, Cardinal Archbishop of 
 Westminster, arranged by W. S. Lilly, 1885.
 
 262 CARDINAL MANNING. 
 
 Towards Evening. Extracts from the writings of Cardi- 
 nal Manning. [Compiled by A. M. W.] 16mo. 1889 ; 
 2nd edition 32mo. 1889; 3rd edition, 1890. 
 
 III. PUBLICATIONS IN CHRONOLOGICAL ORDER. 
 
 The English Church, its Succession and Witness for Christ. 
 A sermon preached at the Visitation of the Archdeacon of 
 Chichester [Yen. C. Webber], 1835. 
 
 National Education. A sermon preached on behalf of 
 the Chichester Central Schools, 1838. 
 
 The Principle of the Ecclesiastical Commission examined 
 in a Letter to the Bishop of Chichester, 1838. 
 
 The Rule of Faith. A sermon preached at the primary 
 Visitation of William [Otter], Bishop of Chichester ; with 
 an Appendix, containing an examination of certain popular 
 objections, &c., 1838. 
 
 The Preservation of unendowed Canonries. A letter to 
 William [Otter], Bishop of Chichester, 1840. 
 
 The Moral Design of the Apostolic Ministry. A sermon 
 preached at the first ordination held by Philip Nicholas 
 [Shuttleworth], Bishop of Chichester, 1841. 
 
 A Charge delivered at the ordinary Visitation of the 
 Archdeaconry of Chichester, 1841. 
 
 The Mind of Christ, the Perfection and Bond of the 
 Church. A sermon. Chichester, 1841. 
 
 The Sanctity of Consecrated Places. A sermon preached 
 at the consecration of St. Mark's Church, Horsham. 
 Chichester, 1841. 
 
 A Charge delivered at the ordinary Visitation of the 
 Archdeaconry of Chichester, 1842. 
 
 The Unity of the Church, 1842 ; second edition, 1845. 
 
 A Charge delivered at the ordinary Visitation of the 
 Archdeaconry of Chichester, 1843. 
 
 Christ our Rest and King. A sermon, 1843. 
 
 Penitents and Saints. A sermon preached on behalf of 
 the Magdalen Hospital, 1844. 
 
 Holy Baptism. Prayers, Meditations and Select Passages
 
 BIBLIOGRAPHY. 263 
 
 on the Sacrament of Baptism. [By H. E. M.] 12mo. 
 1844. 
 
 A Charge delivered at the ordinary Visitation of the 
 Archdeaconry of Chichester, 1845. 
 
 Speech at the 57th anniversary of the Royal Literary 
 Fund, 1846. 
 
 A Charge delivered at the ordinary Visitation of the 
 Archdeaconry of Chichester, 1846. 
 
 The Coming of Christ : a Warning against Declension. A 
 sermon, 1846. [Sermons for Sundays, Festivals and Fasts, 
 edited by the Rev. Alexander Watson, vol. i. second series.] 
 
 What one Work of Mercy can I do this Lent ? A letter 
 to a friend, 1847. 
 
 The Lost Sheep. A sermon. Brighton, 1848. 
 
 A Charge delivered at the ordinary Visitation of the 
 Archdeaconry of Chichester, 1848. 
 
 A Charge delivered at the ordinary Visitation of the 
 Archdeaconry of Chichester, 1849. 
 
 The Appellate Jurisdiction of the Crown in Matters 
 Spiritual. A letter to Ashurst Turner, Bishop of Chi- 
 chester, 1850. 
 
 Sacrifice of Self, the Proof of Love. A sermon preached 
 at St. Barnabas', Pimlico, 1850. 
 
 * See also below, "Translations into Foreign Languages." 
 t Reprinted in Miscellanies. 
 
 *The Grounds of Faith. Four lectures delivered in St. 
 George's, Southwark, 1852. Reprinted 12mo. 1857 ; ninth 
 edition, 1888. 
 
 The Name and Patience of Jesus. A sermon, 1852. 
 
 Help nearest when Need greatest. A sermon preached 
 in the Synod of Oscott, July 11, 1852. 
 
 The Certainty of Divine Faith. A sermon, 1854. 1 
 
 1 In the British Museum catalogue a work entitled, "Dies Consccrati; 
 or a new Christian Year with the Old Poets, by H. E. M.," 1855, is 
 erroneously attributed to H. E. Manning,
 
 264 CARDINAL MANNING. 
 
 The Office of the Holy Ghost under the Gospel, 1857. 
 
 The Perpetual Office of the Council of Trent. A sermon; 
 with some account of the Third Provincial Synod of West- 
 minster, 1859. 
 
 *The Temporal Sovereignty of the Popes. Three lectures, 
 1860. 
 
 Unity in Diversity, the Perfection of the Church. A 
 sermon, 1860. 
 
 The Good Shepherd. A sermon, 1860. 
 
 The Church, the Spirit and the Word. A sermon, 1860. 
 
 *Paris and London in Catholic Union. A sermon 
 preached in the parish church of St. Roch, April 14, 1861. 
 Paris, 1861. 
 
 Confidence in God. 12mo. 1861 ; third edition, 1884. 
 
 The Last Glories of the Holy See greater than the First. 
 Three lectures, with a preface. 16mo. 1861. 
 
 *The Present Crisis of the Holy See tested by Prophecy, 
 1861. 
 
 *The Temporal Power of the Vicar of Jesus Christ. 
 Second edition of " The Temporal Sovereignty of the Popes," 
 with a preface, 1862 ; third edition, 1880. 
 
 fThe Work and the Wants of the Catholic Church in 
 England. Dublin Review, vol. i. (new series), 1863. 
 
 tFather Faber. Dublin Review, vol. ii. (new series), 
 1864. 
 
 The Blessed Sacrament the Centre of Immutable Truth. 
 A sermon, 1864; second edition, 1884. 
 
 St. Thomas of Canterbury. A sermon preached in the 
 church of S. Carlo, Rome, 1864. 
 
 The Restoration of the Church of St. Thomas. A sermon, 
 1864. 
 
 *The Mission of St. Alphonsus. A sermon. Dublin, 
 1864. 
 
 The Crown in Council on the Essays and Reviews. A 
 letter to an Anglican friend, 1864. 
 
 The Convocation and the Crown in Council. A second 
 letter to an Anglican friend, 1864.
 
 BIBLIOGRAPHY. 265 
 
 The Workings of the Holy Spirit in the Church of Eng- 
 land. A letter to the Eev. E. B. Pusey, 1864 ; [on his 
 pamphlet entitled, " Legal Force of the Judgment of the 
 Privy Council "]. 
 
 The Subjects proper to Academies; in Essays on Religion 
 and Literature, 1865. 
 
 *The Temporal Mission of the Holy Ghost ; or, Reason 
 and Revelation, 1865 ; fourth edition, 1888. 
 
 Truth before Peace. A sermon. Dublin, 1865. 
 
 *0mnia pro Christo. A sermon at the Solemn Requiem 
 of his Eminence, Nicholas, Cardinal Archbishop of West- 
 minster, 1865. 
 
 f Cardinal Wiseman. Dublin Review, vol. iv. (new series), 
 1865. 
 
 *The Reunion of Christendom. A Pastoral Letter to the 
 Clergy, <fec., 1866. 
 
 *fThe Temporal Power of the Pope in its Political Aspect, 
 1866. 
 
 tEngland and Christendom, 1867. 
 
 *The Centenary of St. Peter and the General Council. A 
 Pastoral Letter to the Clergy, &c., 1867. 
 
 A Sermon preached at the Funeral of the Countess of 
 Gainsborough, 1867. 
 
 Rome and the Revolution. A sermon, 1867. 
 
 Christ and Anti-Christ. A sermon at the Requiem for 
 those who fell in defence of Rome, 1867. 
 
 Ireland. A letter to Earl Grey, 1868. [Reprinted, in 
 part, with an introduction by Henry Bellingham, M.P., 
 1881.] 
 
 *The (Ecumenical Council and the Infallibility of the 
 Roman Pontiff. A Pastoral Letter to the Clergy, &c., 1869. 
 
 *The Vatican Council and its Definitions. A Pastoral 
 Letter, 1870; second edition, 1877. 
 
 Essay on the Invasion of Rome. Supplement to the 
 Tablet, Oct. 8th, 1870. 
 
 Rome, the Capital of Christendom. A sermon, 1870.
 
 266 CARDINAL MANNING. 
 
 The Fourfold Sovereignty of God. A series of lectures, 
 1871 ; third edition, 1888. 
 
 What is the Relation of the Will to Thought? 
 Contemporary Review, vol. xvi., 1871. [A paper read before 
 the Metaphysical Society.] 
 
 *The Four Great Evils of the Day, 1871 ; fifth edition, 
 1887. 
 
 *Modern Society. A Lenten Pastoral, 1871. 
 
 Petri Privilegium. Three Pastoral Letters to the Clergy 
 of the Diocese of Westminster, 1871. 
 
 The Daemon of Socrates. A paper read before the Royal 
 Institution, 1872. 
 
 National Education and Parental Rights, 1872. 
 
 *The Divine Glory of -the Sacred Heart. A sermon, 
 1873. 
 
 Dr. Nicholson's Accusation of the Archbishop of West- 
 minster, 1873. [By " Catholicus " ; acknowledged by 
 H. E. M. in 1878. ] 
 
 *Sin and its Consequences, 1874; seventh edition, 1888. 
 
 *C0esarism and Ultramontanism, 1874. 
 
 *The Internal Mission of the Holy Ghost, 1875; fifth 
 edition, 1887. 
 
 *The Vatican Decrees in their bearing on Civil Allegiance. 
 A reply to Mr. Gladstone, 1875. 
 
 The Confraternity of the Holy Family. An address, 
 1875. 
 
 Dominus Illuminatio mea. A sermon at Oxford, 1875. 
 
 *The Love of Jesus to Penitents. 12mo. 1876 ; seventh 
 edition, 1884. 
 
 *The Glories of the Sacred Heart, 1876; fifth edition, 
 1888. 
 
 *The Independence of the Holy See, 1877; second 
 edition, 1887. 
 
 *The True Story of the Vatican Council, 1877; second 
 edition, 1884. 
 
 Praise. A sermon. 12mo. 1879.
 
 BIBLIOGKAPHY. 267 
 
 tThe "Work and Wants of the Church in England. 
 Dublin Review, vol. i. (third series), 1879. 
 
 In Memory of the Prince Imperial. A sermon at Chisle- 
 hurst, 1879. 
 
 f*The Catholic Church and Modern Society. North 
 American Review, vol. cxxx., 1880 ; reprinted in pamphlet 
 form in London, 1880. 
 
 The Holy Ghost, the Sanctifier. 16mo. 1880. 
 
 tAn Englishman's Protest. Nineteenth Century, vols. 
 viii. and xi., 1880 and 1882. 
 
 tThe Salvation Army. Contemporary Review, vol. xiii., 
 1882. 
 
 fParliamentary Oaths. Nineteenth Century, vol. xii. ,1882. 
 
 fls the Education Act of 1870 a Just Law] Nineteenth 
 Century, vol. xii., 1882; reprinted in pamphlet form, 1886. 
 
 t William George Ward. Dublin Review, vol. viii. (third 
 series), 1882. 
 
 The Divine Interpreter of Holy Scripture. A sermon. 
 16mo. 1882. 
 
 *The Eternal Priesthood, 1883 ; eighth edition, 1884. 
 
 t Religion and the Rates. Nineteenth Century, vol. xiii., 
 1883 ; reprinted in pamphlet form in 1886, with the title, 
 "The Working of the Education Act of 1870 unequal; 
 therefore unjust." 
 
 tls the Christianity of England worth preserving] 
 Nineteenth Century, vol. xiii., 1883; reprinted in pamphlet 
 form, 1886. 
 
 tThe Future of the Primary Schools. Month, vol. xxviii. 
 (third series), 1883 ; reprinted in pamphlet form, 1886. 
 
 tWithout God no Commonwealth. Contemporary Review, 
 vol. xliv., 1883. 
 
 Courage. Merry England, vol. ii., 1883. 
 
 tSt. Francis of Sales. Dublin Review, vol. xii. (third 
 series), 1884. 
 
 How shall Catholics vote at the coming Parliamentary 
 Election? Dublin Review, vol. xiv. (third series), 1885. 
 
 The Office of the Church in Higher Catholic Education. 
 A Pastoral Letter, 1885.
 
 268 CARDINAL MANNING. 
 
 tOur National Vice. Fortnightly Review, vol. xl. (new 
 series), 1886. 
 
 " Thou art Peter " (a chapter contributed to " The Life 
 of Leo XIII.," by John Oldcastle [Wilfrid Meynell], 1887. 
 
 Eeligio Viatoris, 1887; fourth edition, 1890. 
 
 The Rights and Dignity of Labour, 1887. 
 
 fThe History of the Papacy during the Eeformation. A 
 review of Professor Creighton's work. Dublin Review, vol. 
 xvii. (third series), 1887. 
 
 fWhy are our People unwilling to Emigrate 1 Murray's 
 Magazine, vol. ii., 1887. 
 
 t Outdoor Eelief. Fortnightly Review, vol. xliii. (new 
 series), 1888. 
 
 National Education. A sermon, 1888. 
 
 tCompensation to the Drink Trade. Fortnightly Review, 
 vol. xliii. (new series), 1888. 
 
 fThe Church its Own Witness. North American Review, 
 vol. cxlvii., 1888. 
 
 tA Pleading for the Worthless. Nineteenth Century, 
 vol. xxiii., 1888. 
 
 fThe Law of Nature Divine and Supreme. American 
 Catholic Quarterly Review, 1888. 
 
 fHenry VIII. and the English Monasteries. A review of 
 Father Gasquet's work. Dublin Review, vol. xix. (new 
 series), 1888. 
 
 The Soul before and after Death. A contribution to 
 " That Unknown Country," published at Springfield, Massa- 
 chusetts, 1889. 
 
 The Lost Sheep Found : an Appeal for the Convents of 
 the Good Shepherd, 1889. 
 
 National Education. Articles and papers, 7 parts, 1889. 
 
 Education. A Pastoral Letter, 1889. 
 
 Compensation for Licences. Contemporary Review, vol. 
 Ivii., 1890. 
 
 Irresponsible Wealth. Nineteenth Century, vol. xxviii., 
 1890. 
 
 Indian Child-Marriages. New Review, vol. iii., 1890.
 
 BIBLIOGRAPHY. 269 
 
 Sermon at the requiem for Cardinal Newman, 1890. 
 
 "Darkest England." Paternoster Review, No. iv., 1891. 
 
 The Minimum of Age to Labour of Children. Contem- 
 porary Reiiew, vol. lix, 1891. 
 
 Letter on "The Eeunion of Christendom." Review of the 
 Churches, Nov. 1891. 
 
 # * # A number of Pastoral Letters, read year by year in 
 Lent and at other times in the churches of the diocese, are 
 not included in the above list. 
 
 IV. BOOKS EDITED OR PREFACED. 
 
 The Eucharistic Month. Translated by the Rev. G. Cosby 
 White. 16mo. 1850. 
 
 Pictures of Christian Heroism, 1855. 
 
 The Treatise of Purgatory, by St. Catherine of Genoa. 
 Translated from the Italian, 1858. 
 
 The History of the Life of St. Bernard, by M. 1'Abbe 
 Ratisbonne. Translated from the French. Second edition, 
 Dublin, 1859. 
 
 The Spiritual Eetreat of the Rev. Father Colombiere. 
 Translated from the French. Dublin, 16mo. 1863. 
 
 The Little Flowers of St. Francis of Assisi. Translated 
 from the Italian, 1864. 
 
 "William Shakespeare : Fragment of a lecture by Cardinal 
 Wiseman, 1865. 
 
 The Life of St. Teresa, of the Order of Our Lady of Mount 
 Carmel, 1865. 
 
 Essays on Religion and Literature, by various writers. 
 Three series, 1865-74. 
 
 De Profundis : a plea for Workhouse Children, 1866. 
 
 De la Reunion de 1'Eglise d'Angleterre protestante a 
 1'Eglise catholique, par Jules Gondon. Paris, 1867. 
 
 The Liturgical Year, by the Yery Rev. Dom Prosper 
 Gueranger, O.S.B. Translated from the French by the 
 Rev. Dom Laurence Shepherd. Dublin, 1867. 
 
 Daily Meditations, by his Eminence the late Cardinal 
 Wiseman. Dublin, 1868.
 
 270 CARDINAL MANNING. 
 
 The Life of St. Francis of Assisi. Translated [by Miss 
 Lockhart] from the Legenda Sancti Francisci of St. Bona- 
 ventura, 1868. 
 
 Reflections and Prayers for Holy Communion. Translated 
 from the French, 1869. 
 
 A Sketch of the Lives of the Dominican Missionaries in 
 Japan, by Father Bertrand A. "Wilberforce, O.P., 1870. 
 
 Meditations on the Life of the Blessed Virgin, 1870. 
 
 Simple Explanations concerning the Co-operation of the 
 Blessed Virgin in the work of Redemption, by the Rev. 
 Pere Pierre Jeanjacquot, 1871. 
 
 Meditations for the Use of the Clergy. Translated from 
 the Italian of Mgr. Scotti. 4 vols., 1872-75. 
 
 The Dogmatic Catechism. From the Italian of Frassinetti, 
 1872. 
 
 St. Anselm's Book of Meditations and Prayers. Trans- 
 lated from the Latin, 1872. 
 
 The Discipline of Drink, by the Rev. Father Bridgett, 
 C.SS.R., 1876. 
 
 The Book of Psalms. A revised translation. 16mo. 1878. 
 
 Social Aspects of Catholicism and Protestantism. Trans- 
 lated and adapted from the French of M. le Baron de 
 Haulleville by Henry Bellingham, 1878. 
 
 Frederick Ozanam, by Kathleen O'Meara. 2nd edition, 
 1878. 
 
 The Holy Gospel of Jesus Christ according to St. John. 
 16mo. 1879. 
 
 Short Meditations for every Day in the Year. Translated 
 by Dom Edward J. Luck, O.S.B. 2 vols., 1879. 
 
 Encyclical Letter of Pope Leo XIII. on the Restoration 
 of Christian Philosophy in Catholic Universities, 1879. 
 
 The Directorium Asceticum of the Rev. J. B. Scaramelli. 
 New and revised edition, 4 vols., 1879-81. 
 
 St. Thomas Aquinas on the Two Command ments of 
 Charity and the Ten Commandments of the Law. Trans- 
 lated by Father Rawes. 16mo. 1880. 
 
 The True Love of God, and other Devotions, by the Rev. 
 James A. Maltus. 3rd edition, 16mo. 1880.
 
 BIBLIOGRAPHY. 271 
 
 The Life of St. Charles Borromeo. From the Italian of 
 Guissano. 2 vols., 1884. 
 
 Lives of the Saints and Blessed of the Three Orders of 
 St. Francis. Translated from the Aureole seraphique of the 
 Very Rev. Father Leon. 4 vols. Taunton, 1885-87. 
 
 Clare Vaughan, by Lady Lovat, 1887. 
 
 A Manual of Catholic Theology, based on Scheeben's 
 Dogmatik, by Joseph Wilhelm and Thomas B. Scannell, 
 1890. 
 
 The Blind Apostle and a Heroine of Charity, by Kathleen 
 O'Meara, 1890. 
 
 The Maid of Orleans, her Life and Mission, by the Rev. 
 Francis M. Wyndham, 1891. 
 
 V. TRANSLATIONS INTO FOREIGN LANGUAGES. 
 
 I. French. 
 
 Conferences du Docteur Manning. Traduites par M. Mer- 
 niillod. (In Migne's Orateurs sacres, torn. 86, pp. 773 
 826.) Paris, 1856. 
 
 Les Fondements de la Foi. Traduit de 1'anglais. Tournai, 
 12mo. 1859. 
 
 Union Catholique de Paris et de Londres. Sermon preche 
 & 1'eglise de Saint Roch. Paris, 1861. 
 
 Conferences prechees & Londres sur le pouvoir temporel 
 du Vicaire de Jesus-Christ. Traduit par 1' Abb6 P. A. Cham- 
 bellan. Paris, 18mo. 1863. 
 
 La Confession ; ou 1' Amour de Jesus pour les Penitents. 
 Traduit de 1'anglais par L. Pallard. Paris, 18mo. 1864. 
 
 De la Reunion des diverses parties de la Chretiente. 
 Lettre pastorale. Traduit par FAbbe Falcimagne. Paris, 
 1866. 
 
 L'Angleterre et la Chretiente. Ouvrage traduit par 
 1'AbW Picherit. Paris, 12mo. 1867. 
 
 La Mission temporelle du Saint-Esprit, ou Raison et 
 Revelation. Ouvrage traduit par Jules Gondon. Paris, 
 12mo. 1867.
 
 272 CARDINAL MANNING. 
 
 La Confiance en Dieu, et la Mission de Saint Alphonse de 
 Liguori. Traduit par L. Pollard. Paris, 12mo. 1868. 
 
 Le Centenaire de Saint Pierre et le Concile generale. 
 Lettre pastorale. Paris, 12mo. 1869. 
 
 Le Concile CEcumenique et 1'infaillibilite du Pont if e 
 romain. Paris, 1870. 
 
 Histoire du Concile CEcumenique du Vatican. Traduit 
 par J. Chantrel. Paris, 1872. 
 
 Le Cesarisme et I'TJltramontanisme. Paris, 16mo. 1874. 
 Autre traduction, par L. B Angers, 12mo. 1877. 
 
 L'histoire vraie du Concile du Vatican. Bruxelles, 1877 
 
 Les Gloires du Sacre-Coaur. Traduit par 1'Abbe A. 
 Goemare. Bruxelles, 12nao. 1877. 
 
 L'Eglise et la Societ6 moderne. Traduit par Lucien 
 Henry. Paris, 1882. 
 
 Le Sacerdoce Eternel. Traduit par 1'Abbe Charles Fievet. 
 Bruges, 1884. 
 
 II. German. 
 
 Der Antichrist, oder die gegenwiirtige Krisis des heiligen 
 Stuhls. Regensburg, 1861. 
 
 Vertrauen auf Gott. Deutsch von Reiching. Regens- 
 burg, 24rno. 1862. 
 
 Die Auferweckung durch Christus und die Kirche. 
 Mainz, 1865. 
 
 Das Centenarium des heil. Petrus und das allgemeine 
 Concilium. Mainz, 1867. 
 
 Vernunft und Offenbarung, oder das Wirken des heil. 
 Geistes auf Erden. Mainz, 1867. 
 
 Kirche, Staat, Gesellschaft im Lichte des Christenthums. 
 Koln, 1873. 
 
 Die vier grosseu Uebel unserer Tage. Augsburg, 1874. 
 
 Casarismus und Ultramontanismus. Linz, 1874. 
 
 Die Liebe Jesu zu den Siindern. Paderborn, 1875. 
 
 Warum wir glauben. Paderborn, 1875. 
 
 Die Andacht zum heiligsten Herzen Jesu. Koln, 1875. 
 
 Die vatikanischen Decrete in ihrer Wirkung. Mainz, 
 1875.
 
 BIBLIOGRAPHY. 273 
 
 Das Gottvertrauen. Paderborn, 1875. 
 
 Die Siinde und ihre Folgen. Paderborn, 1876. 
 
 Die wahre Geschichte des vaticanischen Concils. Ueber- 
 setzung von W. Bender. Berlin, 1877. 
 
 Die innere Sendung des heil. Geistes in ihren Wirk- 
 ungen. Paderborn, 1877. 
 
 Die Unabhangigkeit des heiligen Stuhles. Uebersetzung 
 von W. Bender. Berlin, 1878. 
 
 Kirchliche Gelegenheitsreden. Paderborn, 1879. 
 
 Die Katholische Kirche und die moderne Gesellschaft. 
 Trier, 1883. 
 
 Das ewige Priesterthuni. Mainz, 1884. 
 
 III. Italian. 
 
 Fondamenta della Fide. Rome (Propaganda), 1858. 
 
 II Dominio temporale del Vicario di Gesu Cristo. Rome 
 (Propaganda), 1862. 
 
 Omnia pro Christo, discorso nelle solenne esequie di 
 S. E. Niccolo Wiseman. Rome (CivilU Cattolica), 1865. 
 
 L'Unione della Cristianita. Lettera Pastorale. Rome 
 (CivilU Cattolica), 1866. 
 
 II Centenario di S. Pietro ed il Concilio Ecumenico. 
 Lettera Pastorale. Rome (Civiltk Cattolica), 1867. 
 
 II Poter temporale del Papa nel suo aspetto politico. 
 Rome (Propaganda), 1867. 
 
 La Missione temporale dello Spirito Santo, ovvero la 
 ragione e la revelazione. Rome (Propaganda), 1870. 
 
 L'eterno Sacerdozio. Rome (Tipi della soc. cathol. 
 istruttiva), 1884. 
 
 La Missione interna dello Spirito Santo. Turin (Marietti), 
 1885. 
 
 # * # In addition to the above Cardinal Manning informed 
 the writer that The Love of Jesus to Penitents and The 
 True Story of the Vatican Council had been translated into 
 Italian ; but the Italian titles of these have, so far, not been 
 ascertained. They do not appear to have been published 
 in Rome, but perhaps, as the Cardinal suggested, "in 
 Venice or Palermo." 
 
 T
 
 274 CAEDINAL MANNING. 
 
 IV. Spanish. 
 
 Omnia pro Christo. Oracion fdnebre pronunciada en 
 las solemnes exequias de su Eminencia el Cardenal N. 
 Wiseman. Traducido por M. Dupont. Madrid, 1865. 
 
 Pastoral sobre la Infalibilidad del Papa. Turin, 1870. 
 
 V. Polish. 
 
 Cezaryzm a Katolicyzm. w Krakowie, 1874. 
 
 VI. BIOGRAPHY AND CRITICISM. 
 
 Eclectic Review, vol. ix. (new series), 1865. 
 
 Galaxy, by Justin McCarthy, vol. xiii., 1872; reprinted 
 in " Modern Leaders," New York, 1872. 
 
 Dublin Review, vol. Ixxvi., 1875. 
 
 Catholic World, by P. Girard, vol. xxviii., 1879. 
 
 Lives of the Cardinals, by Patrick Justin 0' Byrne. 4to. 
 1879. 
 
 Cardinal Manning, a biographical sketch, by George 
 White, 1882. 
 
 Century, by C. Kegan Paul, vol. xxvi., 1883. 
 
 Unitarian Review, by J. R. Anagnos, vol. xx., 1883. 
 
 Merry England, by John Oldcastle, i. e. Wilfrid Meynell, 
 vol. vii., 1886 ; reprinted. 
 
 Merry England, by John Oldcastle, i. e. Wilfrid Meynell, 
 July, 1891 ; reprinted. 
 
 Review of Reviews, by W. T. Stead, vol. i., June, 1890. 
 
 Strand Magazine, vol. ii., July, 1891. 
 
 Reply to the Letter and Declaration respecting the Royal 
 Supremacy, received from Archdeacons Manning and 
 Wilberforce and Professor Mill, by William Goode, 1850. 
 
 The Royal Supremacy Defended, in regard of the Declar- 
 ation just put forth by Archdeacons Manning and Wilber- 
 force and Professor Mill, by the Rev. George Heaton, 
 1850. 
 
 A Letter to the Bishop of Exeter, with remarks on the 
 Resolutions of the Archdeacon of Chichester, by the Hon. 
 and Rev. A. P. Perceval, 1850.
 
 BIBLIOGRAPHY. 275 
 
 The Supremacy of the Sovereign asserted, in contradiction 
 to the declaration of the Archdeacon of Ohichester, by the 
 Rev. Sir Erasmus Williams, 1850. 
 
 On the Jurisdiction of the Crown in Matters Spiritual. 
 A letter to the Rev. H. E. Manning, by the Rev. Frederick 
 Vincent. Brighton, 1851. 
 
 A Speech on the Aspects of the Papacy, in reply to 
 Monsignore Manning, by the Rev. M. Hobart Seymour, 
 1863. 
 
 Sacerdotalism and Mariolatry. Two letters on Monsignore 
 Manning's recent dedication sermons in Brighton and 
 London, by T. A. Holland, 1865. 
 
 Review of Monsignor Manning's Essays. Eclectic Review, 
 vol. viii. (new series), 1865. 
 
 Review of "The Workings of the Holy Spirit in the 
 Church of England." Catholic World, vol. i., 1865. 
 
 Review of Manning's Pastoral in "The Reunion of 
 Christendom." Month, vol. iv., 1866. 
 
 Dr. Manning and St. Patrick's Day. A sermon on the 
 forgiveness of sins, with reference to the Roman doctrine 
 of Purgatory and Dr. Manning's "Truce of St. Patrick," 
 by the Rev. Joseph Foxley, 1866. 
 
 Lamps, Pitchers and Trumpets. Lectures on Pusey, 
 Manning and Newman, by the Rev. E. Paxton Hood, 
 1867. 
 
 The Church's Creed or the Crown's Creed. A letter to 
 Archbishop Manning, by E. S. Ffoulkes, 1868. 
 
 The Roman Index and its late Proceedings. A second 
 letter to Archbishop Manning, by E. S. Ffoulkes, 1869. 
 
 Pope Agatho. A reply to Archbishop Manning's Pastoral 
 on the (Ecumenical Council, by A. Bower, 1869. 
 
 The Only Faith and Fold. Correspondence with Arch- 
 bishop Manning, by the Rev. Charles Bullock, 1869. 
 
 Reponse de Mgr. 1'Eveque d'Orleans [Dupanloup] a Mgr. 
 Manning, 1869.
 
 276 CARDINAL MANNING. 
 
 The Great "Words of the Little Horn. A sermon preached 
 in the iron room, Wimbledon, in reference to Archbishop 
 Manning's sermon on the claims of the Papacy, by Henry 
 E. Brooke, 1870. 
 
 The Compulsory Celibacy of the Clergy and the Council ; 
 A letter to Archbishop Manning, by a Roman Catholic 
 layman, 1870. 
 
 Review of " Four Great Evils of the Day." Dublin 
 Review, vol. xvii. (new series), 1871. 
 
 Review of Pastoral on the Vatican Council, by 0. A. 
 Brownson. Catholic World, vol. xiii., 1871. 
 
 Review of Manning's Lectures. Brownson 1 s Quarterly 
 Review, vol. xxii., 1873. 
 
 The Sacred Heart. A correspondence between J. J. G uiron, 
 assistant-secretary to Archbishop Manning, and the Rev. 
 A. Nicholson, 1873. 
 
 Mr. FitzJames Stephen and Cardinal Bellarmine, by the 
 Rev. William Humphrey. A reply to Mr. Stephen's articles 
 in the Contemporary on Manning's " Ceesarism and Ultra- 
 montanism," 1874. 
 
 The Infallible Church and the Holy Communion. Corre- 
 spondence between Lord Redesdale and Cardinal Manning. 
 Reprinted from the Daily Telegraph, 1875. 
 
 Is the Authority of the Church Divine ? a Roman Car- 
 dinal's question answered from an Evangelical Nonconform- 
 ist's point of view [a review of the above correspondence], 
 by Clement Clemance, 1875. 
 
 The Conquest of England. A reply to Dr. Manning, by 
 the Rev. S. G. Potter. Manchester, 1875. 
 
 Gladstone and Manning : the Root of the Controversy : 
 the Pope's no rightful Claim over the British Churches, by 
 William Gibson Ward, 1875. 
 
 Cardinal Manning and History. An answer to the Car- 
 dinal's appeal to the history of the Venerable Bede, by two 
 [Anglican] priests of the diocese of Manchester, 1876. 
 
 Cardinal Manning on the Vatican Council, by Professor 
 J. Friedrich. Contemporary Review, vols. xxxi. and xxxii., 
 1878.
 
 BIBLIOGRAPHY. 277 
 
 Cardinal Manning and the School Eates, by the Rev. 
 B. W. Dale. Nineteenth Century, vol. xiii., 1883. 
 
 The Divine Interpretation of Scripture. A reply to 
 Cardinal Manning, by " Saladin " [i. e. William Stewart 
 Eoss], 1884. 
 
 Cardinal Manning : his Teaching as to the Virgin Mary, 
 and her Personal Interference in Worldly Affairs. Edited 
 by C. H. Collette, 1886. 
 
 A Letter to Cardinal Manning on his recent expression of 
 Confidence in Mr. Parnell, by D. O'Donoghue, 1886. 
 
 Letters addressed to Cardinal Manning on his approval 
 and recommendation of " Catholic Belief " [by J. Faa di 
 Bruno], by Chas. H. Collette, 1887. 
 
 Eeligious Persecution. An examination of Cardinal 
 Manning's letter to the New York Tribune, July 3rd, 1886, 
 by the Eev. John Lee. Chicago, 1887. 
 
 Eome or Eeason ? A reply to Cardinal Manning's article 
 in the North American Review, entitled "The Church its 
 own Witness," by Col. E. G. Ingersoll, 1888. 
 
 The Precedence accorded to Cardinal Manning. Saturday 
 Review, vol. Ixx., 1890, pp. 254 and 310. 
 
 Cardinal Manning's Silver Jubilee, by the Eev. Otto 
 Zardetti. Catholic World, vol. 1L, 1890. 
 
 Facsimile of the notes of a sermon by Cardinal Manning. 
 Strand Magazine, vol. i., 1891. 
 
 ** # In addition to what is included in the above biblio- 
 graphy, in which nothing is noticed that has been published 
 since Dec. 31st, 1891, the file of the Guardian, 184850, 
 may be consulted for certain speeches not reported else- 
 where ; and some articles contributed by Manning to the 
 Christian Remembrancer have not been identified. The 
 Tablet reports numerous pastorals, sermons and speeches, 
 from the date of Manning's consecration as Archbishop 
 of Westminster ; and Palmer's Index to the " Times " also 
 refers to a good number of these, as well as to letters to 
 the editor. The list of the whole would be too long for 
 publication in a volume like the present.
 
 INDEX. 
 
 DEI NOBILI ECCLXSIAS- 
 TICI, 87, 90 
 
 ' ' Affective " style of preaching, 32, 
 219 
 
 Agricultural labourers, 14, 40, 190, 
 195, 209, 255 
 
 "All things to all men," 244 
 
 Allies, Mr. T. W., 76 
 
 America, 9, 173, 187, 202, 207 
 
 Amovibilitas ad nutum, 106 
 
 Anderdon, Rev. W. H., 86, 121 
 
 Anderson, Sir Charles, 22 
 
 Andrew and Gregory, SS., church 
 of, on the Caelian, 89, 152, 238 
 
 Arch, Mr., 190, 191 
 
 Archbishop of "Westminster, Man- 
 ning is made, 99 sq. ; summary 
 of work as, 238 
 
 Archbishop's House, 111, 244 note 
 
 Arnold, Dr., 216 
 
 Asceticism, 250 
 
 Atheism, attitude towards, 288, 
 229 
 
 Athenaeum Club, 243 
 
 Autun, Mgr. Perraud, Bp. of, 177 
 
 Badeley, Mr. Edward, 59, 89 
 Balliol College, Oxford, 7 
 "Barilla" anecdote, 7 
 Bateman, Mr., compositor, 214 
 Bayswater, opening of the house of 
 
 the Oblates at, 93 
 Beaconsfield, Lord, 104, 120, 209, 
 
 242, 243 
 
 Beaumont, Lord, 80 
 Bellows, Dr., 190 
 Be van, Miss, 12 
 Bible, love for the, 249 
 "Bible Christians," 224 
 Bibliography, 217, 261 
 Bilio, Cardinal, 155, 157 
 
 Birmingham Catholic Reunion, 
 
 110, 180 
 
 Booth, "General," 257 
 Bradlaugh, Mr., 190, 229 
 "Broad Church" school, view of 
 
 the, 216, 226 
 Burke, Father, 0. P., 249 
 Burns, Dr. Dawson, 160, 169 
 Bute, Marquis of, 120, 171 
 
 Capel, Mgr., 119, 120 
 Carrington, the first Lord, 3 
 Catholic Emancipation, 253 
 Catholic reaction on the Continent, 
 the, 252 ; culmination of the 
 reaction in England, 254 
 Catholicism, possible future of in 
 
 England, 256 
 Catholics, the old English, 100, 
 
 245, 246 
 Cecconi, Mgr., Archbishop of 
 
 Florence, 145 
 
 "Censuring" of books, 254 
 Characteristics from the Writings 
 
 of Cardinal Manning, 221 
 Charges, archidiaconal, 28, 32, 39, 
 
 41, 44 
 
 Charles of Milan, St., 91, 254 
 Chichester, Church of St. Peter the 
 
 Great at, 46 
 Children, the protection of, 244 ; 
 
 provision for poor Catholic, 98, 
 
 108, 111 
 Christian Remembrancer, The, 34, 
 
 37, 52, 277 
 Christinas public midnight mass 
 
 prohibited, 125 
 Church of England, eulogies of the, 
 
 28, 34, 54 ; appreciation of, by 
 
 Manning as a Catholic, 224, 225, 
 
 227
 
 280 
 
 INDEX. 
 
 Church restoration movement, 32 
 Clerkenwell Green, temperance 
 
 meetings on, 163, 164, 242 
 Clifford, Bishop, 99 
 Glutton, Mr., 110 
 Colonial Bishoprics Fund, 26, 34 
 Conclave in 1878, the, 156 
 ' ' Conversion " at the age of twenty, 
 
 12, 225 ; to Catholicism, 51 sq. 
 Converts, Manning's activity in 
 
 making, 39, 93 
 
 Convict settlements, Australia, 43 
 Convocation, 29 
 Coombe Bank, 4 
 
 Cuddesden Theological College, 42 
 Cullen, Cardinal, 142 
 
 Darboy, Mgr. , Archbishop of Paris, 
 
 143 
 
 Darwinism, attitude towards, 258 
 Death of Cardinal Manning, 259 
 "Democratization of the Church," 
 
 1, 203, 255 
 
 Denison, Archdeacon, 48, 67 
 Denison, Stephen, 7 
 Devotional literature, 220 
 Dilke, Sir Charles, 190, 195 
 Dissenters, attitude towards, 224 
 Distress in London in 1888, 204 
 Dockers' Strike in 1889, the, 209 
 Dollinger, Dr., 71 ; see also "Mu- 
 nich school " 
 Doyle, Sir Francis, anecdote related 
 
 by, 7 
 
 Drunkenness, views on, 160,162,235 
 Dnpanloup, Mgr., Bishop of 
 Orleans, 140, 143 
 
 Ecclesiastical Commission, 18, 23 
 Ecclesiastical Courts, 41 
 Ecclesiastical Titles Act, 105 
 Education of the people, 17, 18, 
 46 sq., 110, 169 sq. ; Royal Com- 
 mission on, 174 ; higher educa- 
 tion of Catholics, 116 sq. 
 Emigration, views on State- 
 directed, 197 
 
 English College in Rome, 87, 151 
 Errington, Archbishop, 99 
 
 Faber, Father, 85, 249 
 "Fair Trade," 208, 209 
 
 Fenianism, 180 
 
 Fessler, Mgr., Bishop of St. Pblten, 
 145 
 
 Forester, Rev. Lord, gives an 
 account of Manning's " conver- 
 sion " at the age of twenty, 12 
 
 Free Education Act, 1891, 175, 176 
 
 Free trade, 209 
 
 Friedrich, Professor, 145. See also 
 " Munich School " 
 
 Friendships, (1) with Mr. Glad- 
 stone, 148 ; (2) in later life, 248, 
 249 
 
 Froude, Mr. J. A., 31 
 
 George, Mr. Henry, 201, 202 
 
 Giffen, Mr. Robert, 205 
 
 Gilbert, Mgr., 129, 238, 259 
 
 Gladstone, Rt. Hon. W. E., be- 
 comes acquainted with Manning 
 at Oxford, 9, 10 ; continued 
 friendship with Manning, 148 ; 
 Bishop Philpotts' opinion of, 
 27 ; speech at the jubilee meet- 
 ing of the Colonial Bishoprics 
 Fund, 26 ; present at the meet- 
 ing to protest against the "man- 
 agement clauses," 50 ; at the 
 time of Newman's secession, 
 252 ; criticism on Manning's 
 Unity of the Church, 35 ; on 
 Manning's secession, 71 sq. ; on 
 the Vatican Council, 147 ; Man- 
 ning's opinion of the Home Rule 
 Bill of 1886, 183 ; at the Meta- 
 physical Society, 235 ; Man- 
 ning's testimony to, 149 note 
 
 Gorham, Rev. G. C., 55 sq. 
 
 "Grandison, Cardinal," 104, 243 
 
 Grant, Bishop, 99 
 
 Gregorian music, 125 
 
 Grey, letter to Earl, 180 
 
 Grote, Mr., 11 
 
 Grounds of Faith, 223 
 
 Guardian newspaper, 42, 66, 76, 
 231, 277 
 
 Guardians, Boards of, 109 
 
 Guiron, Father, 231 
 
 Gunpowder Plot, sermon on the, 30 
 
 Hampden case, the, 44, 59 
 Hare, Archdeacon, 27, 53
 
 INDEX. 
 
 281 
 
 Harrow School, Manning at, 5 
 "High Church" school, view of 
 
 the, 226 
 
 History, the appeal to, 232 
 Holidays in the north of England, 
 
 Manning's, 128, 168 
 Home Rule, 182, 183 
 Homes for poor children, 109 
 Hope [-Scott], Mr. James, 27, 35, 
 
 59, 74, 77, 89 
 Hours of labour, 40, 201 
 House of Lords, proposal that 
 
 Manning should be admitted to 
 
 the, 243 
 Housing of the Poor, 191, 194, 
 
 242 ; Royal Commission on the, 
 
 195 sq. 
 
 Howard of Glossop, Lord, 171 
 Hunter, Manning's mother's family 
 
 name, 3 
 
 Hurlbert, Mr., 184 
 Huxley, Professor, 235, 236 
 
 Illness in Rome in 1870, 141 ; in 
 Paris in 1877, 154 ; last illness, 
 169, 259 
 
 Immaculate conception of the 
 B. V.M., definition of the, 86, 134 
 
 Imperial Institute, the, 239 
 
 Imperialism, 184, 198 
 
 " Independent morality," denunci- 
 ation of, 227 
 
 Index expurgatorius, 127 
 
 Industrial Schools, 109, 110 
 
 Infallibility of the Pope, 22, 134 
 sq., 144, 149, 243 ; text of the 
 definition, 142 ; the appeal to 
 history against, 232 
 
 Ireland, 178 sq. ; the famine in 
 1847, 44 
 
 Irish University Bill, Mr. Glad- 
 stone's, 119, 147 
 
 Italian vestments, 126 
 
 Jesuits, relations with the, 120, 
 
 121, 126 
 Jews of London, deputation from 
 
 the, 246 
 Jubilee, Manning's "silver," 238, 
 
 246 
 Jubilee, speech on the occasion of 
 
 the Queen's, 239 
 
 Kensington, 86 ; Pro-Cathedral at, 
 110, 113 ; " College of Higher 
 Studies "at, 119, 120 
 
 Kirby Street Schools, meeting of the 
 Strike Committee at, 211, 212 
 
 " Knights of Labour," the Ameri- 
 can, 203 
 
 Labour, sympathy with the cause 
 of, 40, 188 sq., 255 ; lecture on 
 the " Rights and Dignity of 
 Labour," 192, 195 
 Lancashire, "God's county," 128 
 Land question in Ireland, 180, 193 
 Laprimaudye, Rev. C. H., 91 
 Lavigerie, Cardinal, 246, 247 
 Lavington, 13, 74, 75, 81, 84, 88 
 League of the Cross, 162, 163 
 Leasehold Enfranchisement, 195 
 Leo XIII., Pope, 1, 156 ; encycli- 
 cal on labour, 158 ; policy to- 
 wards Ireland, 184 ; regard for 
 Manning, 158, 254 
 Liberatore, Father, S.J., 140 
 LiUy, Mr. W. S., 221 
 Livesey, Mr., 213 
 London municipal government, 
 
 195, 197 
 
 London School Board, 172 
 London Temperance Hospital, 169 
 London Trades' Council, 214 
 London water supply, 169 
 Lothair, 104 
 
 "Low Church" school, view of 
 the, 226 
 
 McCarthy, Mr. Justin, 186, 274 
 
 Magazine articles, Manning as a 
 writer of, 235 
 
 Magdalen Hospital, sermon for the, 
 38 
 
 " Man of letters," Manning as a, 
 215, 217, 236 
 
 Manning, Henry Edward, born at 
 Totteridge, 3 ; playmate of the 
 Wordsworths, 5 ; at Harrow, 6 ; 
 at Balliol, 7 ; at the Colonial 
 Office, 10, 11; "conversion," 
 12, 225 ; ordination in the 
 Church of England, 13 ; mar- 
 riage, 13 ; Rector of Lavington, 
 13 ; Archdeacon of Chichester,
 
 282 
 
 INDEX. 
 
 24 ; received into the Catholic 
 Church, 77 ; ordained priest, 
 85 ; founds the community of 
 the Oblates in London, 91 ; ap- 
 pointed Archbishop of West- 
 minster, 99 ; created Cardinal 
 150 ; death, 259 
 
 Manning, Mr. William (grand- 
 father), 3 
 
 Manning, Mr. William (father), 3, 
 4, 9, 10, 11, 13 
 
 Manning, Mrs. William (grand- 
 mother), 3 
 
 Manning, Mrs. William (father's 
 first wife), 3 
 
 Manning, Mrs. William (mother), 
 3, 10 
 
 Manning, Mrs. (wife), 13 
 
 Manning, Mr. Charles (brother), 88 
 
 Manning, Rev. William (nephew), 
 91, 151 
 
 Mansion House Committees, 188, 
 205 
 
 Mathow, Father, 162 
 
 Maurice, Rev. F. D., 216 
 
 Medicine, disbelief in, 248 
 
 " Mensal Fund," 114 sq. 
 
 Merton College, Manning elected a 
 Fellow of, 13 
 
 Metaphysical Society, the, 235 
 
 Mivart, Mr. St. George, 230 
 
 Monsignor, Manning made a, 95 
 
 "Moral deterioration," 88 
 
 Mosaic "days or periods," 230 
 
 Mun, the Comte de, 213 
 
 Munich school of anti-iufallibilists, 
 143, 145, 234 
 
 Music, Church, 125, 126 
 
 Newman, John Henry, contrasted 
 with Manning, 1, 2, 3, 15, 84, 
 89, 116, 215, 219, 222, 227, 251 ; 
 on the development of doctrine, 
 21 ; on papal infallibility, 22, 
 137, 138, 146 ; declines to see 
 Manning at Littlemore, 31 ; 
 visited by Manning in Rome, 
 44 ; his secession to Rome con- 
 doned, 79 ; attends lectures of 
 Passaglia and Perrone, 86 ; pre- 
 sent at Manning's consecra- 
 tion, 103 ; on sending Catholic 
 
 students to Oxford, 116 ; at the 
 first Provincial Synod at Oscott, 
 124 ; on the Vatican Council, 
 133 ; proposed by Dupanloup as 
 his theologian, 140 ; his "Letter 
 to the Duke of Norfolk," 148 ; 
 quotes Manning's Pastoral on 
 education, 172 ; his style as a 
 preacher compared with Man- 
 ning's, 218, 222 ; on returning 
 to the Church of England, 227 ; 
 the effect of his Tracts LXXXV. 
 and XC., 251 
 
 Newmarch, Mr., 11, 208 
 
 Nicholson, Dr., Manning's contro- 
 versy with, 230 
 
 Norfolk, the 13th Duke of, 80 ; the 
 present (15th) Duke of, 171, 175 
 
 Nugent, Father, 162 
 
 Nuns, 247 
 
 Oakeley, Canon, 249 
 
 Oblates of St. Charles, 91 
 
 O'Brien, Mr. William, 185 
 
 O'CaUaghan, Dr., 151, 249 
 
 O'Connell, Daniel, 183 
 
 O'Connor, Mr. T. P., 179 
 
 O'Hart, Mr. John, letter to, 178 
 
 "Old Catholics," 144 
 
 O'Neale, Canon, 99 
 
 Oratory, the London, new church 
 of, 112 ; Manning and Newman 
 present at the opening, 254 
 
 Ordination in the Church of Eng- 
 land, 11, 12, 13 ; in the Catholic 
 Church, 85 
 
 Orphanages, 109 
 
 Oscott, St. Mary's College, 119; 
 synods at, 124 
 
 Oxenden, Bishop, reminiscences of 
 Manning, 6 
 
 Oxenham, Rev. H. N., 93 
 
 "Oxford Movement," the, 14, 250 
 sq. 
 
 Oxford University, Manning ma- 
 triculates at, 7 ; appointed Select 
 Preacher by, 30; the need of an 
 intellectual revival in, 42 ; the 
 question of Catholic students at, 
 116 ; Manning's love for, 119 
 
 "Papal aggression," the, 56, 74, 80
 
 INDEX. 
 
 283 
 
 Papal infallibility, 22 ; 134 sq., 
 144, 149, 243 ; text of the defini- 
 tion, 142 ; the appeal to history 
 against, 232 
 
 Paris Relief Fund, 1871, 188 
 
 Parish clerks, 39 
 
 Parliamentary government of the 
 Church of England, 19 
 
 Parnell, Mr., 185, 277 
 
 Passaglia, Father, S.J., 86 
 
 Patrick, St., Soho, Manning's ser- 
 mon at the church of, 181 
 
 "Patrick, St., Truce of," 161 
 
 Patriotism, 2, 151, 239, 241 
 
 Patterson, Bishop, 129 
 
 Paul, Mr. C. Kegan, 30, 123 
 
 " Penruddock, Nigel," 104 
 
 Perraud, Mgr., Bp. of Autun, 177 
 
 Pen-one, Father, S.J., 86 
 
 Personal religion, 12, 225, 249 
 
 "Peter's Pence," 97 
 
 Philpotts, Henry, Bishop of Exeter, 
 27, 55 
 
 Pimlico, church of St. Barnabas, 
 63, 75 
 
 Pius IX., Pope, 1, 44, 87, 88, 92, 
 99, 135, 139, 143, 150, 152, 154 
 sq. 228, 254 
 
 Poetic instinct, Manning's lack of, 
 218 
 
 Political economy, 10, 11, 205, 216 
 
 Politics, 242 ; masquerading as 
 religion, 122 
 
 " Pomponio Leto," 145 
 
 Poor, sympathy with the, 40, 193, 
 242 
 
 Poor Law of Elkabeth, 206 
 
 Poor Law Schools, 109 
 
 Poverty of the Catholic Church in 
 England, 114 
 
 Preacher, Manning's style as, 32, 
 218, 219, 222 
 
 Prebendaries, 23 
 
 Precedence, 153 
 
 Pretender, proposed requiem for 
 the Young, 122 
 
 Priest, Manning's life as a, 94 
 
 Priesthood, the Catholic, 258 
 
 Prince Imperial of France, the, 123 
 
 Prince of "Wales, the, 153, 154, 
 195, 242 
 
 Prison Ministers Act, 110 
 
 Prison Reform Congress, 182 
 Pro-Cathedral, Kensington, the, 
 
 110, 113 
 Protestantism, liberal sentiments of 
 
 Manning towards, 224, 225, 227 
 Protonotary Apostolic, Manning 
 
 made a, 95 
 Provost of Westminster, Manning 
 
 appointed, 93, 95 
 Pusey, Dr., 58, 67, 82, 224 
 
 Queen Victoria, 240, 241 ; Man- 
 ning's speech on the occasion of 
 her Jubilee, 239 
 
 Rates, Manning's appeal for a share 
 in for the voluntary schools, 17 3, 
 175 
 
 Rationalism, attitude towards, 32, 
 41, 102, 216, 227 sq. 
 
 Ravignan, Father, S.J., 85 
 
 Redesdale, Lord, controversy with, 
 232 
 
 Reformatory schools, 97, 109, 110 
 
 Religio Viatoris, 223 
 
 Religious Orders, relations with 
 the, 120, 121 
 
 "Right to Work or to Bread," 
 the, 206 
 
 Ripon, the Marquis of, 204 
 
 Ritualism, 80, 226, 257 
 
 Royal Institution, papers at the. 
 235 
 
 Rome, first visit to, 44 ; residence 
 in, 85 sq. ; Manning not alto- 
 gether popular in, 96 
 
 "Rule of Faith," the, 20, 21 
 
 Ruskin, Mr., 216, 243 
 
 Ryder, Father Ignatius, 255 
 
 "Sacred Heart" controversy, 230 
 
 "Salvation Army," the, 257 
 
 Sargent, Rev. J., 13 
 
 Schoolmasters' Superannuation 
 Fund, 173 
 
 Scilla, Mgr. Ruffo, 241 
 
 Segur, Mgr. de, 143 
 
 Seminaries, 42 ; the Westminster 
 Diocesan Seminary, 112 sq. 
 
 "Senex" protests against Man- 
 ning's teaching on temperance, 
 166
 
 284 
 
 INDEX. 
 
 Sermons, Anglican, 15, 16, 27, 31, 
 32, 37, 218 sq. ; Catholic, 89, 
 92, 96, 152, 181, 222 
 
 Sexton, Mr., 185 
 
 Shaftesbury, Lord, 199 
 
 Shop Hours League, the, 201 
 
 Slavery, 198 
 
 Social reformer, Manning as a, 245 
 
 Socialism, accusations of, 198, 206, 
 213, 215, 242 
 
 Spectator, newspaper, 108, 136, 243 
 
 Spencer, Mr. Herbert, 204 
 
 Stage, condemnation of the, 126 
 
 Standard, newspaper, 163 
 
 Stead, Mr. W. T., 244 
 
 Sterling, Rev. J., 32 
 
 Sterling Club, the, 216 
 
 Stevens, Rev. Preb., 13 
 
 Strauss's Life of Jesus, 42 
 
 Strike, the Dockers', 209 ; the 
 Gas-stokers', 213 
 
 Stuart dynasty, proposed restora- 
 tion of the, 122 
 
 Style, Manning's lack of, 217 sq. 
 
 Sullivan, Mr. A. M., 168 
 
 Sunnier, Archbishop of Canter- 
 bury, 48, 69 
 
 Synods, 124 
 
 Tablet, newspaper, 82, 100, 167, 
 206, et passim. See also p. 277 
 
 ' ' Teaching of the Twelve Apos- 
 tles," 234 
 
 Temperance, 160 sq. 
 
 Temporal power of the Pope, 95, 
 108, 139, 243 
 
 "Thames Bed," the, at the Lon- 
 don Hospital, 238 
 
 " Thinker," Manning as a, 215, 217 
 
 Thirlwall, Bishop, 216 
 
 Times, newspaper, 100, 140, 277 
 
 Tooke, Mr. W., 11 
 
 Totteridge, 3, 4 
 
 Tract XC., Manning's dislike for, 
 252 
 
 Tractarian Movement, the, 14, 
 250 sq. 
 
 Trafalgar Square, Manning ad- 
 dresses a meeting in, 162 
 
 Trench, Archbishop, 32 
 "Truce of St. Patrick," the, 161 
 
 Ullathorne, Bishop, 43, 103 
 Union Society at Oxford, 7, 8, 9 
 United Kingdom Alliance, 161 
 "Unity of the Church," Man- 
 ning's treatise on the, 15, 29 
 
 Vatican Council, the, 133 sq, 255 ; 
 its definition of Papal infalli- 
 bility, 142 ; other canons of, 146 
 
 Vaughan, Bishop Herbert, 249 
 
 Vaughan, Rev. Kenelm, 249 
 
 Verney, Sir Harry, 199 
 
 Victor Emmanuel, requiem for, 123 
 
 Victoria, Queen, 240, 241 
 
 Vincent de Paul, Society of St., 
 192 
 
 Vitelleschi, Cardinal, 145 
 
 Vivisection, 244 
 
 Ward, Dr. W. G., 235, 249 
 
 Ware, St. Edmund's College, 113, 
 
 124 
 
 Weathers, Bishop, 129 
 Westminster Cathedral scheme, 98, 
 
 109, 110, 111, 112 
 Westminster Diocesan Education 
 
 Fund, 111, 171, 173 
 Whately, Archbishop, 10 
 White, Mr. Arnold, 197 
 White, Rev. J. Blanco, 45 
 Whitty, Rev. Dr., 93 
 Wilberforce, Bishop Samuel, 13, 
 
 22, 32, 42, 71, 72, 81, 90 
 Wilberforce, Robert Isaac, 58, 67, 
 
 70, 89, 90, 91 
 Wiseman, Cardinal, 21, 74, 84, 97, 
 
 106, 107, 118, 124, 131 
 "Women's Rights," Manning's 
 
 attitude towards, 247 
 Wordsworth, Dr. Christopher (the 
 
 father), 5, 35, 71 
 Wordsworth, Bishop Charles, 5, 8, 
 
 71 
 Wordsworth, Bishop Christopher, 
 
 5, 23, 233 
 Wyndham, the Hon. Percy, 208 
 
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 FICTION 
 
 33 
 
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 Crown Sv0. 6s. each. 
 
 TALES OF MEAN STREETS. Sixth 
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 MISS QUILLET. Illustrated. 
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 CHRIS OF ALL SORTS.
 
 34 
 
 MESSRS. METHUEN'S CATALOGUE 
 
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 IN THE MIDST OF ALARMS. Third 
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 VENGEANCE IS MINE Illustrated. 
 
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 THE FOUNDING OF FORTUNES. 
 
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 WILT THOU HAVE THIS WOMAN? 
 
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 THE ANGEL OF THE COVENANT. 
 
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 FICTION 
 
 35 
 
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 DAVID MARCH. Crown Svo. 6s. 
 
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 WITH ESSEX IN IRELAND. New 
 
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 JOSIAH'S WIFE. CrownZvo. 61. 
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 FICTION 
 
 37 
 
 . P.), Author of ' Into the High- 
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 ABANDONED. Second Edition. Crown 
 
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