A movement to reform the Church of England begun at Oxford University in 1833, the Oxford movement was led by John Keble, John Henry Newman, and Richard Hurrell Froude.一个运动，改革英国教会开始在牛津大学在1833年，牛津大学的运动是由约翰keble ，约翰亨利纽曼，理查德hurrell佛洛德。 All were fellows of Oriel College, Oxford, passionately loyal to the church, and deeply disturbed by the British government's interference in its affairs.均研究员oriel学院，牛津大学，热情忠于教会，并深感不安，是由英国政府的干预在其内政。 In addition, they were influenced by the patristic writings and attracted to the ritual and worship of the early and medieval church.此外，他们的影响教父的著作和吸引仪式和宗教的早期和中世纪教堂。
Newman believed the movement began when, on July 14, 1833, Keble preached on "National Apostasy," a sermon prompted by an attempt in Parliament to suppress ten Irish bishoprics.纽曼认为，运动开始时，对1833年7月14日， keble鼓吹“国家叛教， ”说教提示，企图在国会压制10爱尔兰bishoprics 。 More important was the publication of Tracts for the Times by Newman.更重要的是，出版，为大片的时代，由纽曼。 The first three were published on Sept. 9, 1833; and the last, Tract 90, which aroused a storm of controversy, in 1841.首3公布了1833年9月9日;和去年，道90 ，这引起了一场风波争议，在1841年。 The tracts aimed at recalling the English to true churchmanship, to an understanding of the church as an organic, independent body, not a creature of the state, and to a sacramental ministry and life.该域，旨在回顾英语为True churchmanship ，以了解教会作为一个有机的，独立的机构，不是一个动物的国家，和一个圣事部和生活。 The Tractarians, as they came to be called, envisioned the movement as a middle way between Roman Catholicism and evangelicalism.该tractarians ，因为他们来到被称为，所设想的运动作为一个中间道路之间的罗马天主教和福音神学。
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John E Booty约翰e战利品
Bibliography
参考书目
O Chadwick, The
Mind of the Oxford Movement (1960); R Chapman, Faith and Revolt (1970); R
Church, The Oxford Movement: Twelve Years, 1833 - 1845 (1970); E Fairweather,
ed., The Oxford Movement (1964); J Griffin, The Oxford Movement, 1833 - 1983: A
Revision (1984); MR O'Connell, The Oxford Conspirators: A History of the Oxford
Movement 1833 - 45 (1969); G Rowell, ed., Tradition Renewed (1986).
o查德威克，心中的牛津运动（ 1960年） ; r查普曼，信仰和反抗（ 1970年） ; r教会，牛津大学运动：十二年， 1833 -1 845（ 1
970年） ，电子商务f airweather，教育署，英国牛津运动（ 1964 ） ; j格里芬，牛津运动， 1833 -1 983年：修订（ 1 984年）
;区敬乐，牛津大学阴谋：一个历史的牛津运动1 833- 45 （1 9 69年） ;克r o well，教育署，传统续约（ 1986年） 。
The Oxford Movement was an important religious development within the Church of England in the nineteenth century in response to the critical rationalism, skepticism, lethargy, liberalism, and immorality of the day.英国牛津运动是一项重要的宗教发展与英国教会在十九世纪在回应的关键理性，怀疑，嗜睡，自由主义，和不道德的一天。 Emphasizing a return to the traditions of the church, the leaders of the movement longed for a higher standard of worship, piety, and devotion among clergy and church members.强调回归到传统的教会，领导人对运动的渴望高水准的崇拜，虔诚和献身精神之间的神职人员和教会的成员。
Guided by and receiving its impetus from Oxford University men, the movement also protested state interference in the affairs of the church.为指导，并接受其动力来自牛津大学的男子，该运动也抗议国家干涉，在国际事务中的教会。 On July 14, 1833, in response to the English government's bill reducing bishoprics in Ireland, John Keble preached the sermon "National Apostacy" from the university pulpit.对1833年7月14日，在回应英国政府的条例草案降低bishoprics在爱尔兰，约翰keble鼓吹讲道“国家apostacy ”从大学的讲坛。 He accused the government of infringing on "Christ's Church" and of disavowing the principle of apostolic succession of the bishops of the Church of England.他指责政府侵犯了“基督的教会”和disavowing的原则，使徒继承主教教会的英格兰。 Insisting that salvation was possible only through the sacraments, Keble defended the Church of England as a divine institution.坚持救赎是可能的，只有通过圣礼， keble辩护，英国教会作为一个神圣的机构。 During the same year John Henry Newman began to publish Tracts for the Times, a series of pamphlets by members of the University of Oxford that supported and propagated the beliefs of the movement.在同一年约翰亨利纽曼开始发布传单，为时代，一系列的宣传单张成员牛津大学的支持和宣传的信仰运动。 They were widely circulated, and the term "Tractarianism" has often been used for the early stages of the Oxford Movement or, indeed, as a synonym for the movement itself.他们广为散发，和长远的“ tractarianism ”经常被用于早期阶段，英国牛津或运动，事实上，作为一个别名为运动本身。
It is ironic that these tracts (which were supposed to argue "against Popery and Dissent") would lead some of the writers and readers into embracing the Roman Catholic Church.具有讽刺意味的是，这些大片（其中假定辩称“对popery和异议” ） ，会导致一些作家和读者到概括性的罗马天主教会。 These men found it increasingly impossible to adhere to church polity and practice on Protestant terms.这些男子发现它越来越不可能坚持以教会政体与实践新教的条款。 When Newman argued in Tract 90 (1841) that the Thirty - nine Articles of the Church of England were in harmony with genuine Roman Catholicism, he was attacked with such furor that the series of tracts was brought to an end.时，纽曼辩称，在道90 （ 1841 ）第三十一-九条的英国教会人在和谐与真正的罗马天主教，他遭到攻击，这种反驳说，一系列的大片被带到一结束。 Early in 1845, realizing that they would never be allowed to be Anglicans while holding Roman Catholic views, several Oxford reformers joined the Roman Catholic Church.早在1845年，实现他们绝不会容许被英国圣公会教徒的同时，举行罗马天主教的意见，几个牛津大学的改革者加入了罗马天主教会。 Newman defected later that year, and by 1864 nearly one thousand ministers, theological leaders, and Anglican church members followed his lead.纽曼叛逃后的一年，由1864年的近1000部长，神学领袖，并圣公会成员遵循他的带头作用。 In 1864 Newman's Apologia pro Vita Sua was published, explaining his departure from the Church of England and defending his choice of the Roman Church as the one true church.在1864年纽曼的纵容亲简历它的出版，解释他离开英国教会和捍卫自己选择的罗马教会，作为一个真正的教堂。 Newman was made a Roman Catholic cardinal in 1879.纽曼是一名罗马天主教枢机主教于1879年。
After the defections in 1845 the movement was no longer dominated by Oxford men and became more fragmented in its emphases.叛逃后，于1845年的运动已不再是主导的牛津大学男子和变得更加支离破碎，在其重点。 Edward B Pusey, professor of Hebrew at Oxford and a contributor to Tracts, emerged as the leader of the Anglo - Catholic party, which continued to push for doctrinal modifications and a reunion between the Anglican and Roman churches.何承天b pusey ，教授希伯来语，在牛津大学和贡献域，出现了作为领导人的盎格鲁-天主教党，继续推动理论的修改和亲人团聚之间的圣公会和罗马教会。 Other groups sought to promote High Church ritual within Anglicanism.其他群体的要求，以促进高教会仪式与圣公宗。 Many of the sympathizers the Oxford Movement had gained at its inception (before anti - Reformation tendencies were observed) continued to uphold the primary goals and spiritual fervor of the movement.很多的同情者，英国牛津运动获得了在其成立（前反-改革倾向的观察）继续坚持的首要目标和精神的热潮，该运动。 This has had a great significance upon the theological development, polity, and religious life of the Church of England for over a century.这已具有十分重要的意义后的神学思想建设的发展，政治，宗教和教会生活的英格兰超过一个世纪。 Anglican eucharistic worship was transformed, spiritual discipline and monastic orders were revived, social concern was fostered, and an ecumenical spirit has developed in the Church of England.圣公会圣体圣事的崇拜转化，精神的纪律和寺院的订单复苏，社会关注的是培育，一合一的精神，制定了在英国教会。
While the Oxford Movement was opposed in print by traditional churchmen as well as liberal academic thinkers, perhaps no one group matched the evangelicals in their enormous output of literature, printed sermons, tracts, articles, books, and pamphlets against the Tractarians.而牛津运动反对在打印由传统的牧师，以及学术自由的思想家，也许没有一组符合福音派在其庞大的产量文学，印刷布道，道，文章，书籍，小册子，对tractarians 。 These dissenting "peculiars," as some Oxford reformers called them, believed that the Oxford "heresy" was both anti - Reformation and antiscriptural.这些持异议的“ peculiars ， ”牛津大学的一些所谓的改革者，他们认为，英国牛津“邪”是既反-改革与a ntiscriptural。 They fought to ensure that the English church would maintain the Protestant character of its theology.他们又打，以确保该英语教会将保持新教的性质及其神学。 And yet even evangelical writers in England at the end of the nineteenth century noted that the Oxford Movement also brought positive contributions to English Christianity, contributions that could not be disregarded.然而，即使是福音事工促进会，作家，在英格兰在19世纪末指出，英国牛津运动也带来了积极的贡献，英语，基督教，贡献不能被忽视。
DA
Rausch大rausch
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
RW Church, The
Oxford Movement, 1833 - 1845; E Fairweather, ed., The Oxford Movement; P Toon,
Evangelical Theology, 1833 - 1856: A Response to Tractarianism; T Dearing,
Wesleyan and Tractarian Worship. RW光碟教会，牛津运动， 1833 -1 845电子商务f
airweather，教育署，英国牛津运动; p香椿，福音派神学， 1 833- 18 56：1的回应tr actarianism;吨迪林，卫斯理和t r
actarian崇拜。
by John Henry Newman由约翰亨利纽曼
The Oxford Movement may be looked upon in two distinct lights.英国牛津运动，可看在两个不同的灯。 "The conception which lay at its base," according to the Royal Commission on Ecclesiastical Discipline, 1906, "was that of the Holy Catholic Church as a visible body upon earth, bound together by a spiritual but absolute unity, though divided into national and other sections. This conception drew with it the sense of ecclesiastical continuity, of the intimate and unbroken connection between the primitive Church and the Church of England, and of the importance of the Fathers as guides and teachers. It also tended to emphasize points of communion between those different branches of the Church, which recognize the doctrine or fact of Apostolic Succession" (Report, p. 54). “的概念，奠定了在其基地， ”根据皇家委员会对教会的纪律， 1906年， “是的圣地天主教教会作为一个有形的机构后，地球，地联系在一起，由一种精神，但绝对团结，虽然分为国家和其他路段。提请这一概念与它的意识，教会的连续性，亲密的和从未间断之间的联系，原始的教会和英国教会和重要性的父亲，作为指导和教师，它也往往要强调的要点共融之间的这些不同的分支教会，认识到理论或事实的使徒继承“ （报告，第54页） 。 That is the point of view maintained in the "Tracts for the Times" from 1833 to 1841, which gave its familiar name to the "Tractarian" Movement.是的角度来看，维持在“域为时代”从1833年至1841年，这给其熟悉的名字，以“ tractarian ”运动。 They originated and ended with John Henry Newman.他们起源和结束与John亨利纽曼。 But a second, very unlike, account of the matter was put forward by Newman himself in his "Lectures on Anglican Difficulties" of 1850.但第二，非常不同，交代问题，提出了由纽曼自己在他的“讲座，圣公会的困难， ” 1850 。 There he considers that the drift or tendency of this remarkable change was not towards a party in the Establishment, or even towards the first place in it, but away from national divisions altogether.在那里，他认为，漂移或趋势，这显着的变化是不是对一方当事人在编制，或什至对放在首位在，但离国家进行记名表决时共有。 It was meant ultimately to absorb "the various English denominations and parties" into the Roman Church, whence their ancestors had come out at the Reformation.这是指最终以吸纳“的各种英语教派和政党”到罗马教会， whence他们的祖先曾走出来，在改革。 And as Newman had been leader in the Anglican phase of the movement, so he opened the way towards Rome, submitted to it in 1845, and made popular the reasoning on which thousands followed his example.作为纽曼已领导人在圣公会阶段的运动，所以他开辟了道路对罗马，向它提交的1845年，并作出了流行的推理对成千上万其次是他的榜样。 There seems no other instance adducible from history of a religious thinker who has moulded on permanent lines the institution which he quitted, while assigning causes for its abandonment.似乎没有其他例如adducible从历史中的一项宗教思想家，谁也塑造了关于永久线的机构，他退出，而分配的原因放弃。 But this result was in some measure a consequence of the "anomalous and singular position", as Dean Church allows, held by the English Establishment, since it was legally set up under Elizabeth (Acts of Supremacy and Uniformity, 8 May, 1559).但这样一个结果，在一定程度上的后果“反常和奇异的立场” ，作为院长教会允许的话，举行了由英语成立，因为它是合法成立，黄钱其濂（行为的优势和统一性， 1559年5月8日） 。
Lord Chatham brought out these anomalies in a famous epigram.主漆咸带出了这些异常的一位著名的警句。 "We have", he remarked, "a Popish Liturgy, Calvinistic articles, and an Arminian clergy." “我们有” ，他说， “ popish礼仪， calvinistic的文章，并且一arminian神职人员” 。 Such differences were visible from the first.这种差异清晰可见，从第一。 "It is historically certain," says JA Froude, "that Elizabeth and her ministers intentionally framed the Church formulas so as to enable every one to use them who would disclaim allegiance to the Pope." “这是历史上某些”司法机构政务长佛洛德说， “伊丽莎白和她的部长们故意诬陷教会公式，从而使每个人都使用他们将卸弃谁效忠教宗” 。 When the Armada was scattered and broken, many adherents of the old faith appear to have conformed; and their impetus accounts for the rise of a High Anglican party, whose chief representative was Launcelot Andrewes, Bishop of Winchester (1555-1626).当舰队是分散和破碎，许多信徒的旧的信念似乎已符合;及其动力占的崛起，一个高圣公会党，其首席代表是朗斯洛特，安德鲁斯，主教温彻斯特（ 1555年至1626年） 。 The Anglo-Catholic school was continued by Laud, and triumphed after the Restoration.盎格鲁-天主教会学校继续由赞扬，并取得胜利后恢复。 In 1662 it expelled from the Church, Baxter and the Presbyterians.在1662年它驱逐出教会，巴克斯特和presbyterians 。 But from the Revolution in 1688 it steadily declined.但是，从革命，它在1688年稳步下降。 The non-juring bishops were wholly in its tradition, which, through obscure by-ways, was handed on from his father to John Keble and so to Hurrell Froude and Newman.非朱灵主教完全在其传统，其中，透过模糊的，由-的方式，已交由就从他的父亲约翰keble ，从而hurrell佛洛德和纽曼。
However, the Laudian or Carolinian divines must not be supposed to have ever succeeded in driving out their Calvinistic rivals, so powerful when the Thirty-Nine Articles were drawn up, and known from Shakespeare's time as Puritans (see Malvolio in "Twelfth Night").不过， laudian或carolinian divines绝不能假定有以往任何时候都成功地驾驶自己的calvinistic的对手，如此强大时， 39条制定的，和已知从莎士比亚的时间作为清教徒（见马伏里奥在“第十二夜” ） 。 Andrewes himself, though taking St. Augustine and St. Thomas for his masters, did not admit the sacerdotal doctrine of the Eucharist.安德鲁斯自己，虽然以圣奥古斯丁和圣托马斯为他的主人，不承认sacerdotal学说的圣体圣事。 At every period Baptismal Regeneration, Apostolic Succession, and the Real Presence were open questions, not decided one way or another by "the stammering lips of ambiguous Formularies."在每一个时期洗礼再生，使徒的继承，真正的存在，都是公开的问题，而不是决定一种或另一种方式“ stammering嘴唇模糊处方” 。 If there was a High Church in power, and if what the Arminians held, as it was wittily said, were all the best livings in England, yet Calvin's theology, whether a little softened by Archbishop Whitgift or according to the text of the "Institutes", never did involve deprivation.如果有一个高教会在电力，如果什么阿敏念派举行的，因为它是风趣地说，都是最好的livings在英格兰，但卡尔文的神学，是否有点软化，由大主教惠特吉夫或根据文“机构“ ，从未涉及剥夺。 It was sheltered by the Articles, as Catholic tradition was by the Prayer Book; and the balance was kept between contending schools of opinion by means of the Royal Supremacy.这是庇护的文章，作为天主教的传统，是由祈祷手册;和平衡是保持学校之间的争论意见的方式皇家优势。
Suggested by Thomas Cromwell, asserted in Parliamentary legislation under Henry VIII (1534), this prime article of Anglicanism made the king supreme head of the English Church on earth, and his tribunal the last court of appeal in all cases, spiritual no less than secular.建议由托马斯克伦威尔，宣称在议会的立法下，亨利八世（ 1534 ） ，这总理的文章所作的圣公宗国王最高元首的英语教会在地球上，和他的法庭的最后上诉法院在所有案件中，精神不低于世俗。 It has been said of Henry, and is equally true of Edward VI, that he claimed the whole power of the keys.它已表示，亨利，同样真实的爱德华六世，他声称，整个权力的钥匙。 Elizabeth, while relinquishing the title of Head and the administration of holy rites, certainly retained and exercised full jurisdiction over "all persons and all causes" within the realm.黄钱其濂，而放弃的标题头部和政府的神圣仪式，当然保留，并充分行使管辖权“的所有相关人士和各项事业”的境界。 She extinguished the ancient hierarchy "without any proceeding in any spiritual court", as Macaulay observes, and she appointed the new one.她被扑灭，古代等级制度“没有任何程序在任何精神法庭” ，作为麦考观察，她获委任为新一。 She "turned the pulpit", admonished archbishops, and even supplied by her own legal authority defects in the process of episcopal consecration.她“把讲坛” ，告诫大主教，甚至由她自己的法律权威的缺陷在这个过程中的主教consecration 。 The Prayer Book itself is an Act of Parliament.祈祷书本身是一项议会法案。 "The supreme tribunal of appeal, in ecclesiastical causes, from 1559 to 1832," we are told, "was that created by 25 Hen. VIII, c. 19, which gave an appeal from the Church Courts to the King in Chancery for lack of justice" (Dodd, Hist. Canon Law, 232). “最高法庭提出上诉，在教会的原因，从1559年至1832年， ”我们被告知， “是创造的25母鸡。第八，长19 ，其中介绍了上诉，由教会法庭向国王在chancery缺乏司法“ （多德历史。佳能法律， 232 ） 。 These powers were exercised by the court of delegates; in 1832 they were transferred to the judicial committee of the privy council, whose members may all be laymen; and, if bishops, they do not sit by virtue of their episcopal office but as the king's advisers.这些权力的行使，由法院代表，在1832年，他们被转移到英国枢密院司法委员会的理事会，其成员都可能被外行; ，如果主教，他们不坐凭借其主教办公室，但作为国王的顾问。 Contrast will drive the matter home.相反将推动此事的家。 The constituent form of the Catholic Church is the pope's universal jurisdiction (see Florence, Council of; Vatican Council).制宪的形式，天主教教会是教宗的普遍管辖权（见佛罗伦斯，会;梵蒂冈市政局） 。 But the constituent form of the English Church, as established by Parliament, is the universal jurisdiction of the Crown.但制宪形式的英语教会，所确立的议会，这是普遍管辖权的皇冠。 In either case there is no appeal from the papal or the royal decision.在这两种情况下是没有提出上诉，由教皇或皇家的决定。 When Elizabeth broke with the Catholic bishops who would not acknowledge her spiritual headship, and when William III deprived Sancroft and his suffragans who refused the oath of allegiance, a test was applied, dogmatic in 1559, perhaps not less so in 1690, which proves that no cause of exemption can be pleaded against the king when he acts as supreme governor of the Church.当黄钱其濂打破了天主教主教团谁不承认她的精神校长，当威廉三世剥夺桑克罗夫特和他的suffragans谁拒绝宣誓效忠，测试，应用，教条式的在1559年，也许不是那么在1690年，这证明没有事业的豁免可以认罪，对国王时，他作为最高总督的教会。
Such is the doctrine often called Erastian, from Erastus, a Swiss theologian (1524-83), who denied to the clergy all power of excommunication.这种学说通常被称为伊拉斯特派，从erastus ，瑞士神学家（ 1524年至1583年） ，谁否认向神职人员的一切权力绝罚。 In England the course of events had run on before Erastus could publish its philosophy.在英格兰的过程中的事件上运行之前， erastus可以公布其哲学。 Politicians like Burghley and Walsingham acted on no theory, but drew their inspiration from Henry VIII.政治家们都喜欢burghley和walsingham采取行动，没有理论，但提请其灵感来自亨利八世。 The abstract statement of a view which identifies the Church with the nation and subjects both equally to the king, may be found in Hooker, "The Laws of Ecclesiastical Polity" (1594-97).抽象的陈述意见，其中确定了教会与国家和科目都同样向国王，可能会发现，在胡克尔， “法律的教会政体” （ 1594年至1597年） 。 It was vigorously asserted by Selden and the lawyers at all times.这是大力断言，塞尔登和律师在任何时候。 During the critical years of the nineteenth century, Arnold, Stanley and Kingsley were its best known defenders among clergymen.在关键的多年的十九世纪，阿诺德，赤柱及金斯利是其最知名的捍卫者之间的神职人员。 Stanley declared that the Church of England "is by the very conditions of its being neither High nor Low, but Broad" ("Ed. Rev.", July, 1850).赤柱宣布说，英国教会“是由非常的条件，其正在既不高也不低，但广泛的” （ “教育署。牧师” ， 7月， 1850年） 。 In coarser but equally practical terms men said, "The Church was grafted upon the State, and the State would remain master."在粗糙，但也同样实际的条款男子说： “教会是嫁接后，国务院，国家将继续掌握” 。 No ruling, in fact, of bishop or convocation need be regarded by Anglicans, lay or clerical, unless it implies, at all events tacitly, the consent of the Crown, ie of Parliament.没有裁决，事实上，在主教或召开，有需要的可算是由英国圣公会教徒，打牢或文书，除非它意味着，在所有事件默许，同意皇冠，即议会。
So long as the State excluded Dissenters and Catholics from its offices, the system, in spite of the Great Rebellion, nay after the more truly disastrous Revolution of 1688, worked as well as could be expected.因此，只要国家排除在外持不同政见者和天主教徒，从它的办事处，系统，尽管有伟大的叛乱，在NaY后，更多的真正灾难性的革命， 1688年，工作，以及可以预期。 But in 1828 the Test Act was repealed; next year Catholic Emancipation was passed into law.但在1828年测试法被废除;明年天主教的解放是通过成为法律。 In 1830 the French drove out their Bourbon dynasty; Belgium threw off the yoke of Holland.在1830年，法国驱逐了他们的波旁王朝;比利时投掷小康的枷锁荷兰。 In 1832 came the Reform Bill, which Tories construed into an attack on the church.在1832年来的改革法案，保守党诠释到了攻击教会。 What would the Royal Supremacy mean if Parliament was no longer to be exclusively Anglican?会有什么皇家至高无上的意思，如果议会不再被完全圣公会？ Lord Grey told the bishops to set their house in order; ten Irish bishoprics were suppressed.主灰色告诉主教们设置他们的家中秩序; 10爱尔兰bishoprics中遭到压制。 Arnold wrote in 1832, "The Church, as it now stands, no human power can save."阿诺德曾在1832年， “教会，因为它现在的立场，任何人的权力可以保存” 。 Whately thought it difficult to "preserve the Establishment from utter overthrow." whately思想难以“保存建立从完全推翻” 。 Alexander Knox, a far-seeing Irish writer, said, "The old High Church race is worn out."亚历山大诺克斯，远看到爱尔兰作家，说： “旧的高教会种族是精疲力尽” 。 The "Clapham" sect of Evangelicals, who came down from Calvin, and the "Clapton sect", otherwise called High and Dry, who had no theology at all, divided "serious" people among them. “克拉判”教派的新教徒，谁下来，从卡尔文，和“克莱普顿节” ，否则，所谓高和干，谁没有神学，都分为“严重”的人当中。 Bishops were great persons who amassed wealth for their families, and who had attained to place and influence by servile offices or by editing Greek plays.主教们是伟大的人，谁积累的财富，他们的家人，谁达到了地方和影响力，由奴役办事处或编辑希腊发挥。 In the presence of threatened revolution they sat helpless and bewildered.在在场的威胁革命，他们坐在无助和莫名其妙。 From them neither counsel nor aid was to be expected by earnest churchmen.从他们既不是律师，也不让援助是可以预期由认真牧师。 Arnold would have brought in Dissenters by a "comprehension" which sacrificed dogma to individual judgment.阿诺德将带来的持不同政见者，由“理解”的教条，以牺牲个人的判断。 Whateley protested against "that double usurpation, the interference of the Church in temporals, of the State in spirituals."惠特利抗议“双侵占，干扰该教会在temporals ，该国在spirituals ” 。 A notable preacher and organizer, Dr. Hook, "first gave body and force to Church theology, not to be mistaken or ignored."一个显着传道者和组织者，博士钩， “首先了身体和力量，教会神学，而不是被误或忽视” 。 But it was from Oxford, "the home of lost causes", always Cavalier at heart, still "debating its eternal Church question as in the days of Henry IV", that salvation came.但它是由Oxford ， “家中失去的原因” ，始终骑士在心上，仍然是“永恒的辩论，其教会的问题，在天的亨利四世” ，即救赎来了。 Oriel, once illustrated by Raleigh and Butler, was now the most distinguished college in the university. oriel ，一旦说明罗利和巴特勒，是现在最杰出的大学，在大学。 For some thirty years it had welcomed original thinkers, and among its fellows were or had been, Copleston, Whateley, Hawkins, Davison, Keble, Arnold, Pusey, and Hurrell Froude.一些三十年它欢迎原来的思想家和其研究员或已， copleston ，惠特利，霍金斯，戴维森， keble ，阿诺德， pusey ， hurrell佛洛德。 "This knot of Oriel men", says Pattison, "was distinctly the product of the French Revolution." “这结oriel男人” ，派特森说， “明显的产物，法国大革命” 。 Those among them who indulged in "free inquiry" were termed "Noetics"; they "called everything in question; they appealed to first principles, and disallowed authority in intellectual matters."这些当中谁沉迷于“免费调查”被称为“ noetics ” ，他们“所谓的一切问题;他们呼吁第一的原则，不允许管理局在智力的事项” 。 The university, which Pattison describes as "a close clerical corporation", where all alike had sworn to the Prayer Book and Articles, had thus in its bosom a seed of "Liberalism", and was menaced by changes analogous to the greater revolution in the State itself.大学教育，派特森形容为“密切文书公司” ，让所有都已经宣誓就职，以祈祷书和文章，因此在其bosom种子“自由主义” ，并威胁的变化类似于更大的革命，在国家本身。 Reaction came, as was to be expected, in the very college that had witnessed the provocation.反应来，正如可以预料，在很学院曾目睹挑衅。 Oxford, of all places, would surely be the last to accept French and democratic ideas.牛津大学，所有的地方，一定会是最后一次接受法语和民主思想。
John Keble (1792-1865) was the leading fellow of Oriel.约翰keble （ 1792年至1865年）是领先的研究员oriel 。 As a mere boy, he had carried off the highest honours of the university.作为一个纯粹的男孩，他曾进行过最高荣誉的大学。 In 1823 he became his father's curate at Fairford, and in 1827 he published "The Christian Year", a cycle of poems or meditations in verse, refined, soothing, and akin to George Herbert's "The Temple", by their spiritual depth and devout attachment to the English Church.在1823年，他成为他父亲的鉴定在费尔福德，并在1827年，他出版了“基督教年” ，一个周期的诗或meditations在诗，精，舒缓，类似乔治赫伯特的“庙” ，由他们的精神深度和虔诚附件向英语教会。 They have gone through innumerable editions.他们经历了无数的版本。 Keble, though a scholarly mind, had no grasp of metaphysics. keble ，虽然学术心目中，没有把握形而上学。 An ingrained conservative, he took over the doctrines, and lived on the recollection of the Laudian school.一，根深蒂固的保守，他接手的学说，和生活在记忆的laudian学校。 Without ambition, he was inflexible, never open to development, but gentle, shrewd, and saintly.没有野心，他是欠缺弹性，从来没有开放的发展，但温柔，精明， saintly 。 His convictions needed an Aaron to make them widely effective; and he found a voice in his pupil, the "bright and beautiful" Froude, whose short life (1802-36) counts for much in the Oxford Movement.他的信念，需要一亚伦，使他们广泛有效的;他发现一个声音在他的瞳孔， “光明和美丽的”佛洛德，其短暂的一生（ 1802年至1836年）计数的大部分时间在英国牛津运动。 Froude was the connecting link between Keble and Newman.佛洛德是承上启下的keble和纽曼。 His friendship, at the moment when Newman's Evangelical prejudices were fading and his inclination towards Liberalism had received a sharp check by "illness and bereavement", proved to be the one thing needful to a temper which always leaned on its associates, and which absorbed ideas with the vivacity of genius.他的友谊，在的时候，纽曼的福音事工促进会，偏见衰落和他的倾向自由主义，收到了尖锐的检查由“疾病和亲属丧亡之痛” ，被证明是一件事需要的一个脾气，总是倾斜于及其同伙，并吸收了思想与vivacity天才。 So the fusion came about.因此，融合来约。 Elsewhere (see JOHN HENRY NEWMAN) is related the story of those earlier years in which, from various sources, the future Tractarian leader gained his knowledge of certain Catholic truths, one by one.在其他地方（见约翰亨利纽曼）是有关的故事，这些前几年在其中，从各种来源，未来tractarian领导人获得他的知识的某些天主教真理，一个又一个。 But their living unity and paramount authority were borne in upon him by discussions with Froude, whose teacher was Keble.但他们的生活，团结和派拉蒙管理局承担的在后，他的讨论与佛洛德，其教师是keble 。 Froude, says Newman, "professed openly his admiration for the Church of Rome, and his hatred of the Reformers. He delighted in the notion of an hierarchical system, of sacerdotal power, and of full ecclesiastical liberty. He felt scorn of the maxim, 'the Bible and the Bible only is the religion of Protestants'; and he gloried in accepting tradition as a main instrument of religious teaching. He has a high severe idea of the intrinsic excellence of virginity . . . He delighted in thinking of the saints . . . He embraced the principle of penance and mortification. He had a deep devotion to the Real Presence in which he had a firm faith. He was powerfully drawn to the Medieval Church, but not to the Primitive."佛洛德说，纽曼， “ professed公开钦佩罗马教会，和他的仇恨的改革者，他在高兴的概念一的等级制度， sacerdotal的权力，充分教会的自由。他认为，鄙薄的心， '和合本圣经不仅是宗教的新教徒' ; gloried ，他在接受传统作为一个主要的工具，宗教教职，他有很高的严重的思想的内在卓越的童贞。 。 。他很高兴在思想圣人。 。他拥抱的原则， penance和mortification ，他产生了深刻的献身精神实质的存在，其中他有一个坚定的信念，他是有力地吸引到中世纪的教会，而不是原始“ 。 ("Apol.", p. 24) （ “ apol ” ，第24页）
These, remarkably enough, are characteristics of the later phases of the Movement, known as Ritualism, rather than of its beginning.这些，明显不够的，是的特点，以后各阶段的运动，称为ritualism ，而不是它的开始。 Yet Newman's friendship with Froude goes back to 1826; they became very intimate after the rejection of Peel by the university in 1829; and the Roman tendencies, of which mention is made above, cannot but have told powerfully on the leader, when his hopes for Anglicanism were shattered by the misfortunes of "Tract 90".但纽曼的友谊与佛洛德可以追溯到1826年，他们成为非常亲密的后排斥反应的果皮由大学在1829年和罗马的倾向，其中提到了上述情况，不能不说，就有力的领导者，当他的希望圣公宗被打破了由雪上加霜“道90 ” 。 Keble, on the other hand, had "a great dislike of Rome", as well as of "Dissent and Methodism." keble ，另一方面， “一个伟大不喜欢罗马” ，以及作为“异议和卫理宗” 。 The first years of the revival were disfigured by a strong anti-Roman polemic, which Froude, on his death-bed, condemned as so much "cursing and swearing."头几年的复苏被毁容，由一个强有力的反罗马论战，佛洛德，对他的逝世床，谴责了这么多“诅咒和宣誓就职” 。 But Newman had been as a youth "most firmly convinced that the Pope was the Antichrist predicted by Daniel, St. Paul and St. John."但纽曼已作为一个青年“最坚信，教宗是antichrist所预言丹尼尔，圣保禄和圣约翰” 。 His imagination was stained by the effects of this doctrine as late as the year 1843.他的想象染色所带来的影响这一学说迟至今年1843年。 In consequence, his language towards the ancient Church only just fell short of the vituperation lavished on it by the Puritans themselves.在后果，他的语言对古代教会只是短期下跌的vituperation慷慨它的清教徒自己。 The movement, therefore, started, not on Roman ground, but in a panic provoked by the alliance of O Connell with the Whigs, of Dissenters with Benthamites, intent on destroying all religious establishments.运动，因此，开始的，而不是对罗马的理由，但在恐慌挑起联盟的O connell与whigs ，持不同政见者与benthamites ，意图摧毁所有宗教场所。 How could they be resisted?怎么能抗拒吗？ Newman answers in his opening tract, addressed to the clergy by one of themselves, a fellow-presbyter, "I fear", he tells them, "we have neglected the real ground on which our authority is built, our Apostolical descent."纽曼的答案在开幕式上呼吸道，给神职人员之一，一位同行- presbyter ， “我担心” ，他告诉他们， “我们已忽略了真正的地面上，我们的权力是建立在，我们的apostolical后裔” 。 And he made his appeal to the ordination service in other words, to the Prayer Book and the sacramental system, of which the clergy were the Divinely appointed ministers.和他取得了他的上诉以协调服务，换言之，祈祷书和圣制度，其中神职人员被神任命的部长。
The first three tracts are dated 9 September, 1833.首三个域的日期1833年9月9日。 Newman and Froude, after their voyage to the Mediterranean in Dec. 1832, had returned in the midst of an agitation in which they were speedily caught up.纽曼和佛洛德后，他们的航程到地中海，在1832年12月，已返回在中一搅拌，在他们被迅速赶上。 Keble's sermon in itself not very striking on "National Apostasy", had marked 14 July, 1833, as the birthday of a "second Reformation." keble的讲道中，本身不是很醒目的“国家叛教” ，标志着1833年7月14日，作为生日的“第二次改革” 。 At Hadleigh, HJ Rose and three other clergymen had met in conference, 25 29 July, and were endeavoring to start a society of Church defence, with machinery and safeguards, as befitted responsible persons.在hadleigh中， HJ上升，其他三个神职人员举行了会议，在25日， 7月29日，并努力启动社会教会辩护，与机械和保障，作为befitted负责人。 But Newman would not be swamped by committees.但纽曼不会淹没委员会。 "Luther", he wrote, "was an individual." “路德” ，他写道： “是一个单独的” 。 He proposed to be an Apostolical Luther.他建议要一apostolical路德。 He was not now tutor of Oriel.他是不是现在导师oriel 。 Hawkins had turned him out of office a curious acknowledgement of the vote by which he had made Hawkins provost instead of Keble.霍金斯曾使他走出办公室好奇确认的选票，其中他已作出霍金斯provost不是keble 。 But he was Vicar of St. Mary's a parish dependent on Oriel, and the university church.但他副主教，圣母马利亚的一堂依赖于oriel ，大学和教会。 His pulpit was one of the most famous in England.他的讲坛之一，最有名的在英国。 He knew the secret of journalism, and had at his command a stern eloquence, barbed by convictions, which his reading of the Fathers and the Anglican folios daily strengthened.他知道的秘密，新闻，并在他的指挥严峻的口才，铁丝网，由信念，他读的父亲和英国圣公会folios每日加强。 He felt supreme confidence in his position.他认为，最高法院的信心，他的立场。 But he was not well read in the history of the Anglican origins or of the Royal Supremacy.但他无法阅读，以及在历史上英国圣公会的起源，或皇家优势。 His Church was an ideal; never, certainly, since the legislation of Henry and Elizabeth had the English Establishment enjoyed the freedom he sought.他的教会是一种较理想的;从来没有，当然，由于立法的亨利和黄钱其濂有英语设立享有的自由，他要求政府当局。 It had issued articles of faith imposed by political expediency; it had tolerated among its communicants Lutherans, Calvinists, Erastians, and in the persons of high dignitaries like Bishop Hoadley even Socinians.它发布了文章的信仰所施加的政治上的权宜之计;它不能容忍在其communicants lutherans ， calvinists ， erastians ，并在人高的政要一样，主教hoadley甚至苏西尼。 It had never been self-governing in the past any more than it was now.它从未自我规管，在过去的任何以上的，它是现在。 If the "idea or first principle" of the movement was "ecclesiastical liberty", it must be pronounced a failure; for the Royal Supremacy as understood by lawyers and lamented over by High Church divines is still intact.如果“的想法或第一原则” ，该运动是“教会自由” ，它必须宣告失败;皇家至高无上的所理解的律师和哀叹由高教会divines是依然完好无损。
On that side, therefore, not a shadow of victory appears.在这方面，因此，不是一个胜利的阴影出现。 Anyone may believe the doctrines peculiar to Tractarian theology, and any one may reject them, without incurring penalties in the Church Establishment.任何人都可以相信教义所特有的tractarian神学，和任何一个可能会拒绝他们，而刑罚在教会成立。 They are opinions, not dogmas, not the exclusive teaching that alone constitutes a creed.他们的意见，而不是教条，不是独家的教学，仅构成了信仰。 Fresh from Aristotle's "Ethics", where virtue is said to lie in a mean, the Oriel scholar termed his position the Via Media; it was the golden mean that avoided papal corruptions and Protestant heresies.新鲜从亚里士多德的“伦理” ，那里的美德，是说在一个谎言的意思， oriel学者称之为他的位置，通过媒体，这是中庸，避免教皇贪污和基督教的异端邪说。 But did it exist anywhere except in books?但它存在的任何地方，除了在书籍吗？ Was it not "as a doctrine, wanting in simplicity, hard to master, indeterminate in its provisions, and without a substantive existence in any age or country?"这难道不是“作为一个原则，要在简单，努力掌握，不确定因素在其规定，并没有实质性的存在，在任何年龄或国家” ？ Newman did not deny that "it still remains to be tried whether what is called Anglo-Catholicism, the religion of Andrewes, Laud, Hammond, Butler, and Wilson, is capable of being professed, acted on, and maintained . . . or whether it be a mere modification or transition-state of Romanism or of popular Protestantism."纽曼并没有否认， “它仍然受到审判是否什么是所谓的盎格鲁-天主教，宗教，安德鲁斯，赞扬，哈蒙德，巴特勒，以及卫奕信，是能够被professed ，采取行动，和维修保养。 。 。或有否它是一个仅仅修改或转型期国家的romanism或受欢迎的基督教“ 。 The Via Media was an experiment.威盛媒体是一个实验。 Perhaps the Established Church "never represented a doctrine at all . . . never had an intellectual basis"; perhaps it has "been but a name, or a department of State" (Proph. Office, Introd.).也许是既定的教会“从来没有代表学说在所有。 。 。从来没有智力的基础上” ;也许已“ ，但被一个名称，或一个部门的国家” （ proph.办公室， introd ） 。 To this second conclusion the author finally came; but not until during eight years he had made trial of his "middle way" and had won to it a crowd of disciples.这第二个结论，作者终于;但直到八年期间，他已作出审判他的“中间道路” ，并已赢得了它的一大群弟子。 The Tractarian Movement succeeded after his time in planting among the varieties of Anglican religious life a Catholic party.该tractarian运动成功后，他的时间，在种植品种间的圣公会的宗教生活，天主教党。 It failed altogether in making of the Establishment a Catholic Church.它未能完全在作出建立一个天主教教堂。
Palmer, of Worcester College, and his clerical associates presented an address in 1834, signed with 10,000 names, to the Archbishop of Canterbury, defending the imperilled interests.帕尔默，伍斯特学院，和他的文书联营公司提交了一份施政报告，在1834年，签署了与10000名，坎特伯雷大主教，捍卫岌岌可危的利益。 Joshua Watson, a leading layman, brought up one more emphatic, to which 230,000 heads of families gave their adhesion.约书亚沃森是一家领先的门外汉，带来了一个更有力的，其中23.0万元首的家庭，给他们的粘附。 But of these collective efforts no lasting results came, although they frightened the Government and damped its revolutionary zeal.但是，这些集体努力，就没有持久的结果来，虽然他们害怕政府和阻尼其革命热情。 Mr. Rose, a man of high character and distinction, had started the "British Magazine" as a Church organ; the conference at Hadleigh was due to him; and he seemed to be marked out as chief over "nobodies" like Froude and Newman.先生起立，一名男子高的性质和区别，已开始“英国杂志”作为一个教会的器官;招待会上hadleigh是由于他和他似乎被标示出来，作为行政“ nobodies ”一样，佛洛德和纽曼。 His friends objected to the "Tracts" which were the doing of these free lances.他的朋友，反对“大片”都是这样做的这些免费的枪。 Newman, however, would not give way.纽曼，不过，不会退让。 His language about the Reformation offended Mr. Rose, who held it to be a "deliverance"; and while Froude was eager to dissolve the union of Church and State, which he considered to be the parent or the tool of "Liberalism" in doctrine, he called Rose a "conservative."他的语言有关的改革得罪了先生，玫瑰，谁举行这是一个“解脱” ;同时，佛洛德急于解散联盟的教会与国家，这是他被视为父母，祖父母或工具， “自由主义”的学说，他呼吁玫瑰“保守” 。 Between minds thus drawing in opposite directions any real fellowship was not likely to endure.之间的头脑，因此，绘制在相反的方向任何真正的金是不太可能持久。 Rose may be termed an auxiliary in the first stage of Church defence; he never was a Tractarian; and he died in 1839.玫瑰可称为一个辅助，在第一阶段的教会辩护;他从来是一个tractarian ;和他死于1839年。 His ally, William Palmer, long survived him.他的盟友，威廉帕尔默，他长期存活。 Palmer, an Irish Protestant, learned and pompous, had printed his "Origines Liturgicae" in 1832, a volume now obsolete, but the best book for that period on the Offices of the Church of England.帕尔默，一名爱尔兰新教，教训和pompous ，已印制他的“ origines liturgicae ”在1832年，数量现在已经过时，但最好的图书，这一时期对办事处的英国教会。 His later "Treatise on the Church", of 1838, was purely Anglican and therefore anti-Roman; it so far won the respect of Father Perrone, SJ, that he replied to it.他后来的“伤寒论教会” ， 1838年，纯粹是英国圣公会，因此反罗马;到目前为止，赢得了尊重父亲•佩罗，律政司司长，他回答。
Palmer was no Tractarian either, as his "Narrative of Events", published in 1843, sufficiently proves.帕尔默没有tractarian ，因为他的“叙述的事件” ，发表在1843年，充分证明了。 The difference may be sharply stated.差异可能大幅。 Genuine Anglicans identified the Catholic Church once for all with the local body of which they were members, and interpreted the phenomena whether of medieval or reformed Christianity on this principle; they were Englishmen first and Catholics after.真正的英国圣公会教徒确定的天主教教会，一旦所有与当地的机构，他们的成员，和解释的现象，无论是中世纪或改革的基督教在这个原则，他们被英国人首次和天主教徒后。 Not so with Newman, who tells us, "I felt affection for my own Church, but not tenderness . . . if Liberalism once got a footing within her, it was sure of the victory in the event. I saw that Reformation principles were powerless to rescue her. As to leaving her, the thought never crossed my imagination; still I ever kept before me that there was something greater than the Established Church, and that was the Church Catholic and Apostolic, set up from the beginning, of which she was but the local presence and the organ."并非如此，与纽曼，谁告诉我们， “我觉得感情，我自己的教会，但不是温柔。 。如果自由主义一旦获得立足她，这是肯定的胜利，在该事件，我看到，改革的原则是无能为力拯救她，至于她的离开，从来没有想到过我的想象力;我仍保持以往任何时候都在我之前，有一些大于既定的教会，这是教会的天主教和使徒，设立从一开始，其中她不过当地的存在和器官“ 。 These divergent views went at last asunder in 1845.这些不同的意见，到最后分裂，在1845年。
"The new Tracts," says Dean Church, "were received with surprise, dismay, ridicule, and indignation. But they also at once called forth a response of eager sympathy from numbers." “新域，说： ”院长教会“ ，共收到惊奇，失望的是，嘲笑，和愤慨，但他们也立即提出了所谓的反应，渴望同情，从号码” 。 An active propaganda was started all over the country.一，积极宣传开始遍布全国。 Bishops were perplexed at so bold a restatement of the Apostolic Succession, in which they hardly believed.主教们感到困惑，在如此大胆重申了使徒的继承，他们在其中很难相信。 Newman affirmed the principle of dogma; a visible Church with sacraments and rites as the channels of invisible grace; a Divinely ordained episcopal system as inculcated by the Epistles of St. Ignatius.纽曼肯定的原则的教条;有形教会与圣礼和仪式，作为渠道，无形的宽限期;神祝圣主教制度，灌输由书信圣伊格内修斯。 But the Erastian or Liberal did not set store by dogma; and the Evangelical found no grace ex opere operato in the sacraments.但伊拉斯特派自由或没有设置商店的教条和福音事工促进会，没有发现任何的宽限期，前opere operato在圣礼。 Episcopacy to both of them was but a convenient form of Church government, and the Church itself a voluntary association. episcopacy ，以他们都只是一个方便的形式，教会，政府，教会本身就是一种自愿性协会。 Now the English bishops, who were appointed by Erastians ("an infidel government" is Keble's expression), dreaded the power of Evangelicals.现在的英语主教，谁被任命由erastians （ “异教徒政府”是keble的表达） ，可怕的权力福音。 At no time could they dare to support the "Tracts."在任何时候可他们不敢支持“大片” 。 Moreover, to quote Newman, "All the world was astounded at what Froude and I were saying; men said that it was sheer Popery."此外，引述纽曼， “世界上所有被震惊在什么佛洛德和我说;男子说，这是纯粹的popery ” 。 There were searchings of heart in England, the like of which had not been felt since the non-jurors went out.有searchings心脏在英格兰，类似的，它们并没有得到自认为非陪审员失控。 Catholics had been emancipated; and "those that sat in the reformers seats were traducing the Reformation."天主教徒已获得解放;和“那些坐在在改革者的议席traducing改革” 。 To add to the confusion, the Liberalizing attack on the university had now begun.添加到混淆，开放的攻击，大学现在开始。 In 1834 Dr. Hampden wrote and sent to Newman his pamphlet, in which he recommended the abolition of tests for Dissenters, or technically, of subscription to the Articles by undergraduates.在1834年博士汉普登撰写和发送到纽曼他的小册子，其中他建议废除测试持不同政见者，或在技术上，订阅的文章由本科生。 On what grounds?基于什么理由呢？ Because, he said, religion was one thing, theological opinion another.因为，他说，宗教是一件事，神学思想建设的意见。 The Trinitarian and Unitarian doctrines were merely opinions, and the spirit of the English Church was not the spirit of dogma.该三位一体的和统一的理论，只是意见，和精神的英语不是教会的精神教条。 Hampden did little more than repeat the well-known arguments of Locke and Chillingworth; but he was breaking open the gates of Oxford to unbelief, as Newman foresaw, and the latter answered wrathfully that Hampden's views made shipwreck of the Christian faith.汉普登却稍多于重复著名的论点，洛克和奇林沃思;但他打破了开放的大门，牛津大学以unbelief ，作为纽曼预见，后者回答wrathfully认为汉普登的意见，取得了沉船的基督教信仰。 "Since that time", says the "Apologia", "Phaethon has got into the chariot of the sun; we, alas, can only look on, and watch him down the steep of heaven." “自那时起”说， “纵容” ， “ phaethon已进入了战车的太阳，我们，唉，只能看看，并观赏他的陡峭的天堂” 。 In Mark Pattison's phrase, the University has been secularized.在马克派特森的词组，大学已经世俗化。 The Noetics of Oriel were followed by the Broad Churchmen of Balliol, and these by the agnostics of a more recent period.该noetics的oriel其次是广大牧师的巴利奥尔，而这些由不可知论者一个更近一段时期。 From Whateley and Arnold, through the stormy days of "Tract 90" and Ward's "degradation" we come down to the Royal Commission of 1854, which created modern Oxford.从惠特利和阿诺德，通过风雨天的“道90 ”和病房的“退化”我们下降到皇家委员会的1854年，创造了现代牛津大学。 Subscription to the Articles was done away; fellowships ceased to be what some one has styled "clerical preserves"; there was an "outbreak of infidelity", says Pattison with a sneer, and names like Arthur Clough, Matthew Arnold, JA Froude, Jowett, and Max Müller triumphantly declare that the Liberals had conquered.订阅的文章做远离;奖学金不再是什么一些人称为“文书保存” ;有一个“爆发不忠”说，派特森与嗤之以鼻，和名称一样，亚瑟最高的，马修阿诺德，司法机构政务长佛洛德，乔伊特，和最大胜利米勒宣布，自由党曾征服。
Newman lost the university, but he held it entranced for years by his visible greatness, by his preaching, and by his friendships.纽曼失去了大学，但他举行了它entranced多年的他，有形的伟大，他的说教，和他的友谊。 The sermons, of which eight volumes are extant, afforded a severe yet most persuasive commentary upon tracts and treatises, in themselves always of large outlook and of nervous though formal style.该布道，其中8卷，是现存的，给予严重，但最有说服力的评论后，域和论文，在自己总是大Outlook和神经，虽然正式的作风。 These, annotated after 1870 from the Catholic point of view, were reprinted in "Via Media", "Historical Sketches", "Discussions and Arguments", and two volumes of "Essays" (see popular editions of his Works, 1895).这些，注明后， 1870年从天主教的角度来看，被转载在“通过媒体” ， “历史素描” ， “讨论和争论” ，两册“散文” （见流行的版本，他的作品， 1895年） 。 Keble republished Hooker as if an Anglo-Catholic Aquinas (finished 1836); and from the chair of poetry were delivered his graceful Latin "Prælections", deeply imbued with the same religious colouring. keble再版胡克尔，因为如果一个盎格鲁-天主教阿奎那（ 1836年完成） ;和由主席诗被发表了他优美的拉丁美洲“ prælections ” ，深感充满相同的宗教填色。 Hurrell Froude attempted a sketch of his own hero, St. Thomas à Becket, pattern of all anti-Erastians. hurrell佛洛德，试图素描他自己的英雄，圣托马斯à贝克特，模式的所有杀伤erastians 。 Bowden compiled the life of Pope Gregory VII, evidently for the like motive.鲍登汇编的生活罗马教皇格雷戈里第七，显然为喜欢的动机。 Nor were poetical manifestos wanting.也不是诗的宣言希望。 To the "Lyra Apostolica" we may attribute a strong influence over many who could not grasp the subtle reasoning which filled Newman's "Prophetic Office."到“天琴座apostolica ”我们可能属性的强大影响力超过许多谁不能把握微妙的推理填补纽曼的“先知办公室” 。 Concerning the verses from his pen, AJ Froude observes that, in spite of their somewhat rude form, "they had pierced into the heart and mind and there remained."关于诗从他的笔，佛洛德的AJ观察的是，尽管他们有点粗鲁的形式， “他们穿到心脏和头脑仍然存在” 。 "Lead, Kindly Light", he adds, "is perhaps the most popular hymn in the language." “铅，善意轻” ，他补充说， “也许是最流行的赞美诗，在语言” 。 Here, indeed, "were thoughts like no other man's thoughts, and emotions like no other man's emotions."在这里，事实上， “想法一样，没有其他人的想法，和感情一样，没有其他人的情绪” 。 To the "Lyra", Keble and others also contributed poems.到“天琴座” ， keble和其他人也有助于诗。 And High Anglican stories began to appear in print.和高圣公会的故事开始出现在打印。
But inspiration needed a constant power behind it, if the tracts were not to be a flash in the pan.但灵感，需要一个恒定的功率，它的背后，如果域不是一个昙花一现。 It was given in 1834 and 1835 by the accession to the movement of EB Pusey, Canon of Christ Church and Hebrew professor.这是由于在1834年和1835年由加入该运动的电子束pusey ，佳能基督的教会和希伯来文教授。 Pusey had enormous erudition, gained in part at German universities; he was of high social standing (always impressive to Englishmen), and revered as a saint for his devout life, his munificence, his gravity. pusey有着巨大的博学，积累了部分在德国大学，他是高的社会地位（总是令人印象深刻的以英国人） ，和崇敬的作为圣为自己虔诚的生活，他munificence ，他的重心。 Though a "dull and tedious preacher", most confused and unrhetorical, the weight of his learning was felt.虽然“沉闷和冗长的布道者” ，最混乱和unrhetorical ，重量，他的学习，有人认为。 He took the place that Mr. Rose could not have occupied long.他的地方，先生上涨不可能长期占领。 At once the world out of doors looked up to him as official head of the movement.在曾经是世界走出大门，翻查了他作为正式头部的运动。 It came to be known as "Puseyism" at home and abroad.它后来被称为“ puseyism ”在国内和国外。 University wits had jested about "Newmaniacs" and likened the Vicar of St. Mary's to the conforming Jew, Neander; but "Puseyite" was a serious term even in rebuke.大学斗智斗勇，已jested “ newmaniacs ”比喻副主教，圣母马利亚的向符合犹太人，尼安德谷，但“ puseyite ”是一个严重的任期内，甚至在训斥。 The Tractarian leader showed a deference to this "great man" which was always touching; yet they agreed less than Pusey understood.该tractarian领导人表明，听从了这个“伟人” ，这是始终感人，但他们同意少于pusey理解的。 Towards Rome itself the latter felt no drawing; Newman's fierceness betrayed the impatience of a thwarted affection.对罗马本身，后者认为没有绘图;纽曼的激烈背叛了不耐烦的一个挫败的感情。