১৬৩ aब९ अननाक्टिभङ्ग निकै अथन जानि थरे । প্রার্থনা করি ৰে সকলে জাতৃ-ভাবে মিলিপ্ত হইয়া भ°ग्नांछि उ ऊँ ५नश्ि ७ क्ज श्रश्शtं , बीुर्थेंब्रि । खैब्रउि नाथम कब्रिग्रा ओक्न नार्थक कक्रम । سحصoی F. W. N E W M A N A N D H IS EV A N G E L I C A L C R Í TÍ C. S. [Faou Tur Westminstea Review.] «unvestosommaso On the termination of this critical survey of Mr. Newman's literary labours, we naturally recall our thoughts to the social work he has aimed to do, the intellectual position which he occupies, the religious creed that he proclaims. His controversial books have a character about them which makes their literary merits quite secondary: they are, in some sense, his life; his life, even more than his thought. Nay, they are the life and thought of all who have had the sorrow, or the privilege, according as we estimate it, of discerning the false and the obsolete in old forms of faith, and to the acquisition of a larger and more human creed. In our day, unbelief is common, and, as a necessary consequence of a supposed detection of falsehood, it is inevitable and beneficial. But unbelief must not and cannot be the final attitude of our intellect. For it avails little to reject the false, unless the rejection be a preparation for the reception of the true. Few men have felt this more. deeply than Mr. Newman. Hence his persistent endeavour to reconstruct a religion for humanity, to give us back, under what he conceives to be truer forms the ancient faith that made men strong, valiant, and trustful; that inspired them with fortitude in the battle of life, humility before the Ideal of their heart and conscience; hope for the future; patience and consolation in the present; revereaee and love for the past. We do not claim for Mr. t - n * n - , o, - r - i r o r m - I r* ! ويb rে • - ... r $ 據。 R 婷, ĮTA ..” مابین *...* ! * : a* * ւ : :" ր r *, * : : 1*; ስኔ “ = r o r 凯 A to l o to \ the “Soul,” “Theism, poeirisal and Practio’ all establish his genuineness and sincerity: all show how he chas. thought, and done. His sympathy with man, his love of truth, his desire for the physical and spiritual elevation of our race; his readiness to cham- * pion goodness; to support freedom; to diffuse wisdom; to prooure for the oppressed nations liberty of thought, of action, of social life; to extend the rights of a free people in proportion to their moral and intellectual capacity; are known by his deeds and spoken words, as well as by his writings. Distinguished by his unwearied industry, he has shown his patriotic and cosmopolitan sympathy in various literary and active directions, in which we cannot now follow him. There fire men whose classical learning is superior; whose mathematie attainments are far greater ; whose aesthetic faculty is more delicate, but there is no man in our generation who, possessing such numerous accomplishments, has so nobly, so unequivocally stood forth as the representative at onco of faithful unbelief and religious aspiration. It is improbable, we think, that his methods will be finally accepted; it is improbable that this poor distracted age of ours will ever attain ' rest. In this prevailing sceptieism, the growing discredit into which all theological and metaphysical science has fallen, the present imperfect and precarious position of any natural system of philosophy and the now undisciplined state of the himinan affections and faculties, it is far more likely, that the dream of catholic unity will be indefinitely postponed, that the human mind, confused as if by celestial panic and preternatural terror, will, in its spasmodic efforts to avoid the loneliness of unbelief, and to escape the practical and logical, inconsequence of the current, creeds, oscillate from heresy to orthodoxy, from sceptieism to Catholicism, with a sad and monotonous alternation, till long after we and our children have ceased to speculate on the problems of existence, or to feel “the burthen and the mystery of all this unintelligible world.” Stift, a cordial welcome and síncsra äpplause are: due to all those whootivorestssons
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