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Updated: June 20, 2025
Keble's judgment was in favour of my retaining my living; at least for the present; what weighed with me most was his saying, "You must consider, whether your retiring either from the Pastoral Care only, or from writing and printing and editing in the cause, would not be a sort of scandalous thing, unless it were done very warily.
It gave me little pleasure to connect the personality of Keble with the place, patient, sweet-natured, mystical, serviceable as he was. It seems hard to breathe in the austere air of a mind like Keble's, where the wind of the spirit blows chill down the narrow path, fenced in by the high, uncompromising walls of ecclesiastical tradition on the one hand, and stern Puritanism on the other.
Isaac Williams wrote a great deal of poetry, first during his solitary curacy at Windrush, and afterwards at Oxford. It was in a lower and sadder key than the Christian Year, which no doubt first inspired it; it wanted the elasticity and freshness and variety of Keble's verse, and it was often careless in structure and wanting in concentration.
If this account be true it is another proof of the mediaeval and half monastic mould in which Keble's religious character was cast.
The reaction from an enormous popularity of nearly seventy years' date, and the growth of anti-dogmatic opinions, have brought about a sort of tendency in some quarters to belittle, if not positively to sneer at, The Christian Year, which, with the Lyra Innocentium and a collection of Miscellaneous Poems, contains Keble's poetical work. There never was anything more uncritical.
Sharing Keble's opinions, and entering into all his feelings, he is at the same time himself always a man of the world and a man of sense. Add to these qualifications his intimate and lifelong friendship with the subject of his work, and we have reason to expect a biography at once appreciative and judicial.
Froude took in from Keble all he had to communicate principles, convictions, moral rules and standards of life, hopes, fears, antipathies. And his keenly-tempered intellect, and his determination and high courage, gave a point and an impulse of their own to Keble's views and purposes.
Even a reduction in the monstrous number of Irish Bishoprics pertaining to the establishment was indignantly denounced as sacrilege, and was the immediate cause of Keble's sermon on National Apostasy to which the famous "movement" has been traced. John Henry Newman was at that time residing in Oriel, not as a tutor, but as Vicar of St. Mary's.
Hurrell Froude was a pupil of Keble's, formed by him, and in turn reacting upon him. I knew him first in 1826, and was in the closest and most affectionate friendship with him from about 1829 till his death in 1836. He was a man of the highest gifts so truly many-sided, that it would be presumptuous in me to attempt to describe him, except under those aspects, in which he came before me.
Keble had been shy of him, and Froude would at first judge him by Keble's standard. But Newman was just at this time "moving," as he expresses it, "out of the shadow of Liberalism." Living not apart like Keble, but in the same college, and meeting every day, Froude and Newman could not but be either strongly and permanently repelled, or strongly attracted.
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