As we reach the end of this series, which has led us from Pusey through to Newman and back again, I offer a few reflections, which will no doubt satisfy no one.
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Despite Newman's pouring cold water on his schemes for union, Pusey insisted on his point about the difference between what had to be believed and what might be believed.
One of Newman's complaints with the Eirenicon was that Pusey had ransacked the most obscure texts and taken extravagant descriptions of Our Lady as typical and representative.
What Protestants forget, Newman reminds Pusey, is that at the heart of Catholic worship is the Blessed Sacrament.
Here, Newman tackles head on the nonsense one still sometimes hears that Catholics 'worship' Mary. This is as good a description of her place in our hearts as any I have read.
Newman here draws an important distinction between official doctrine and pious practice, noting, in true irenic fashion that it isn't possible to drawn a hard and fast line between the two.
Newman located much of the hostility to Roman Catholicism in the 'black legend' - that is the account given and received in education in England.
As we have seen, Newman took the view that Pusey's high ecclesiology was not enough; it was too dry of the devotion which faith calls forth. This, for Newman, was why Pusey failed to understand what Marian devotion was about.
After the honey comes the gall, but, as Newman says here, in the name of truth and out of real love for his old friend.
The response to Pusey is a good example of Newman's style at its best. He opens with delicate compliments, which all the more underscore his conclusion.
Newman's views on Anglo-Catholicism bear repeating in full, as they are as true now as they were then, and Anglo-Catholics as unwilling to hear them as many ecumenically-minded Catholics are to repeat them.
The Eirenicon put Newman in a dilemma. He did not agree with Pusey, but did not much want to be identified with the Ultramontanes who were his main opponents.
Newman had not been keen on the publication of the Eirenicon, but it provided him, as he came to see, with an opportunity to say something significant about Roman Catholicism. If even Pusey was taken in by the extreme rhetoric used in some quarters and mistook it for Catholic doctrine, then others did the same; there was a task to be done here, and Newman was the one to do it.
Unity, Pusey argued, comes from Christ, and God alone identifies his church.
For Pusey, 'transubstantiation' not any physical or carnal change, but in the sacramental and mystical sense and receives that word was entirely acceptable, as he outlines here.
Pusey begins with Manning's unfriendly statements about the Church of England, pointing out that unbelief is a common enemy, and did not appear in England de novo in 1536.
Here I try to set the scene for the next few weeks when we shall be looking at Pusey's attempts to reconcile Anglican and Roman Catholic positions.
Pusey's hope that Manning would regard the Church of England as a 'bulwark against unbelief' was rudely shattered by Manning. The extracts here give some idea of the tone and content of Manning's response.