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Updated: June 20, 2025


Keble's goodness and purity subdued him, and disposed him to accept without reserve his master's teaching: and towards Mr. Keble, along with an outside show of playful criticism and privileged impertinence, there was a reverence which governed Froude's whole nature. In the wild and rough heyday of reform, he was a Tory of the Tories.

Then her good sense would come back, and remind her that wind in Burnet did not necessarily mean wind in Shanghai or Yokohama or wherever the "Natchitoches" might be; and she would put herself to sleep with the repetition of that lovely verse of Keble's "Evening Hymn," left out in most of the collections, but which was particularly dear to her:

Perceval, to be sure, was a pupil of Mr. Keble's; but Keble, Rose, and Palmer, represented distinct parties, or at least tempers, in the Establishment. Mr. Palmer had many conditions of authority and influence. He was the only really learned man among us.

With the one great exception of Arnold Keble's once sympathetic friend, though afterwards parted from him the religious Liberals of our time have little reason to look back with satisfaction to the leaders, able and vigorous as some of them were, who represented their cause then.

In his respect for antiquity, in his dislike of the novelties which were invading Church rules and sentiments, as well as its creeds, in his jealousy of the State, as well as in his seriousness of self-discipline, he accepted Keble's guidance and influence more and more; and from Keble he had more than one lesson of self-distrust, more than one warning against the temptations of intellect.

Newman's Lectures on Justification, a work which made its lasting mark on English theological thought; Mr. Keble's masterly exposition of the meaning of Tradition; and not least, the important collections which were documentary and historical evidence of the character of English theology, the so-called laborious Catenas.

And Froude found Newman just in that maturing state of religious opinion in which a powerful mind like Froude's would be likely to act decisively. Each acted on the other. Froude represented Keble's ideas, Keble's enthusiasm. Newman gave shape, foundation, consistency, elevation to the Anglican theology, when he accepted it, which Froude had learned from Keble.

Shortly after the formation of an association, under Newman and Keble's auspices, seven or eight thousand of the clergy signed an address to the Archbishop of Canterbury, insisting upon the necessity of restoring Church discipline, maintaining Church principles, and checking the progress of latitudinarianism.

Five miles, at least, measured by pavement. But Virginia walked quickly; at half-past eleven she was within sight of her goal. A presentable copy of Keble's work cost less than she had imagined. This rejoiced her. But after leaving the shop she had a singular expression on her face something more than weariness, something less than anxiety, something other than calculation.

The statement is strictly true. Froude never would have been the man he was but for his daily and hourly intercourse with Keble; and Froude brought to bear upon Newman's mind, at a critical period of its development, Keble's ideas and feelings about religion and the Church, Keble's reality of thought and purpose, Keble's transparent and saintly simplicity.

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