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Afterwards I suffered an article against the Jesuits to appear in it, of which I did not like the tone. When I had to provide a curate for my new church at Littlemore, I engaged a friend, by no fault of his, who, before he had entered into his charge, preached a sermon, either in depreciation of baptismal regeneration, or of Dr. Pusey's view of it.
I left Oxford for good on Monday, February 23, 1846. On the Saturday and Sunday before, I was in my house at Littlemore simply by myself, as I had been for the first day or two when I had originally taken possession of it. I slept on Sunday night at my dear friend's, Mr. Johnson's, at the Observatory. Various friends came to see the last of me Mr. Copeland, Mr. Church, Mr. Buckle, Mr.
"A very great pity a person in her position encouraging dissent, especially when there is no real occasion for it. Clara's nephew, young Littlemore, did something of the kind last year, but then he was standing for the county; and though that hardly justifies, it excuses, a little pandering to the multitude." "Cissy only let them have it once," said Lady Atherley, as if making the best of it.
Mary's, whatever became of the question of the Articles; and as a first step I meditated a retirement to Littlemore. I had built a Church there several years before; and I went there to pass the Lent of 1840, and gave myself up to teaching in the poor schools, and practising the choir. At the same time, I contemplated a monastic house there.
And young persons, who talk and think in this way, are in extreme danger of falling into sinful habits. As to the volumes before us, the authors have, in their fanatical panegyrics of virginity, made use of language downright profane. One of the disciples at Littlemore was James Anthony Froude, the younger brother of Hurrell, and it fell to his lot to be responsible for the biography of St. Neot.
This may be inferred from the next letter, written shortly after Mr. Newman and his disciples were regularly settled at Littlemore. I am not aware what the report was which he so emphatically denies. The Rev. J. H. Newman to J. R. Hope, Esq. April 22, 1842. Dabam e Domo S. M. V. apud Littlemore.
And yet, looking back with the writer on the changes which this strange narrative records, from his subscribing, in 1828, towards the first start of the "Record" newspaper to his receiving on the 9th of October, 1845, at Littlemore, the "remarkable-looking man, evidently a foreigner, shabbily dressed in black," who received him into the Papal Communion, we see abundant reason, even without the action of that prevalent suspicion of secret dishonesty somewhere, which in English minds inevitably connects itself with the spread of Popery, for the widely-diffused impression of that being true which it is so pleasant to find unfounded.
The Bishop has but said that a certain Tract is 'objectionable, no reason being stated, I have no intention whatever of yielding any one point which I hold on conviction; and that the authorities of the Church know full well." In the summer of 1841, I found myself at Littlemore without any harass or anxiety on my mind.
Mary's, whatever became of the question of the 39 Articles; and as a first step I meditated a retirement to Littlemore. Littlemore was an integral part of St. Mary's Parish, and between two and three miles distant from Oxford. I had built a Church there several years before; and I went there to pass the Lent of 1840, and gave myself up to teaching in the Parish School, and practising the choir.
His retirement to solitude and meditation at Littlemore had been outrageously misunderstood, and it was openly charged that his conversion was a cunningly devised plot to win a large number of his followers to the Catholic church. This charge involved others, and it was to defend them, as well as to vindicate himself, that Newman wrote the Apologia.
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