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ANGLIN 504 ANGLIN its great leader, became Catholics, while others, in remaining Anglicans, gave a new and pro-Catholic direction and impulse to Anglican thought and wor- ship. It maj' be said that in the case of Newman, Oakley, Wilberforce, Ward, and a host of others, the research of the nature of Catholicity and the rule of faith brought them to realize the need of the living voice of a Divine magisterium (the regula prnxima fidei), and failing to find it in the Anglican episcopate, tlioy sought it where alone it could be found. Others, like Pusey, Marriott, Keble, sought what they called the voice of the "Church" in the inanimate formularies (or regula remota) which, after all, was merely adding the Fathers, the liturgies, and conciliar definitions to the Scriptures as the area over which they still used, after the manner of true Protestants, their private judgment. The same principle is always more or less at work and goes as far now as then to sift those who come from those who stay. [If we bear in mind that by "Church" was thus meant the silent self-interpreted formu- laries (or regula remota), and by "Bishops" the living magisterium (or regula jrroxima) sought in Anglicanism, we shall feel that there is a great truth contained in Pusey's well-known saying, three years after the secession of Newman: "I am not dis- turbed, because I never attached any weight to bishops. It was perhaps the difference between New- man and me. He threw himself upon the bishops and they failed him. I threw myself on the English Church and the Fathers, as under God, her support" (Letter to 0. Marriott, 2 January, 1848).] Anglican Revival. — Although the Oxford move- ment is regarded as having come to a close at the conversion of Dr. Newman in 1845, a large section of the Anglican public had been much too profoundly stirred by its ideals ever to return to the narrowness of the religious horizons which were bounded by the Reformation. Its influence has survived in the un- ceasing flow of converts to the Catholic Faith, and is shown in the Anglican Church itself by that no- table change of belief, temperament, and practice which is known as the Anglican Revival. The last fifty years have witnessed the development of an influential and growing school of religious thought which, amid the inconsistencies of its position, has steadily laboured to Catholicize the Church of Eng- land. It has set up the claim, hopelessly untenable in the face of historical evidence, that the Anglican Church is one and continuous with the Ancient Catholic Church of the country, and is an integral portion of the Catholic Church of to-day. It pro- fesses to be able to give to Anglicans all that the Catholic Church gives to her members, save com- munion with the Holy See. Though possessing neither the learning nor the logic of the Tractarians, it exercises a wider and more practical influence, and has won the favour of a large body of the Angli- can public by importing into the Anglican services something of the beauty and power which it has borrowed from Catholic teaching and ritual. At the same time it has in many centres earned the respect and attachment of the masses by tlie exaniple of zeal and .self-sacrifice given by its clergy. It was natural that this advanced section of the Anglican Church should seek to ratify its position, and to escape from its fatal isolation, by desiring some scheme of corporate reunion and especially by en- deavouring to obtain some recognition of the validity of its orders. With the truest charity, which con- sists in the candour of truth. Pope Leo XIII in his Encyclical on Unity, pointed out that there can bo no reunion except on the solid basis of dogmatic unity and submission to the divinely instituted au- thority of the Apostolic Sec. In September, ISOCi, after a full and exhaustive inquiry, he issued a Hull declaring Anglican Orders to be "utterly null and void", and in a subsequent Brief addressed to the Archbisliop of Paris, he required all Catholics to ac- cept this judgment as "fixed, settled, and irrevo- cable" ifirmum, ratum et irrevocahile). The Anglican Revival continues to reiterate its claim and to ap- propriate to itself, wherever practical, whatever in Catholic doctrine, liturgy, and practice, church vest- ments or church furniture, it finds helpful to its pur- pose. By the Lambeth judgment of 1891 it acquired a public sanction for many of its innovations. Since then it has gone further, and hojds that no authority in the Church of England can override things which are authorized by "Catholic consent". It stands thus in the illogical and unhistorical position of a system which is philocatholic in its views and aspi- rations, but hopelessly committed to heresy and to heretical communication, and built upon an essen- tially Protestant foundation. Although to Catholics its very claim is an impious usurpation of what be- longs of right to the Catholic Church alone, it fulfils an informal mission of influencing English public opinion, and of familiarizing the English people with Catholic doctrines and ideals. Like the Oxford movement, it educates more pupils than it can retain, and worlcs upon premises which cannot but carry it in the long run farther than it is willing to go. A branch theory which is repudiated by the principal branches, or a province theory which is unknown to the rest of the provinces, and a continuity theory of which more than twelve thousand documents in the Record Office and the Vatican Library are the overwhelming refutation, cannot form a standing ground which is other than temporary and transi- tional. In the meantime, its work amongst the masses is often a species of catechumenate for Ca- tholicism, and in all cases it is an active solvent and a steady undoing of the English Reformation. WiLKiNs. Concilia (London, 1737); Calendar of Stale Papers: Henry VIII (London, 1S62 sqq.); Edward VI (IS56 sqq.); Elizabeth (ibid., 18C3 sqq.); Phothero, Setect Statutes; Cahd- WELL, Documentary Annals (Oxford, 1844); Cranmer, Works; Gairdner, History of the English Church in the XVIth Cen- tury; Di.xoN, Hist, of Churcli of England (London, 1878-1902); Wakeman, introduct, to Hist, of Church of Englarui (London, 1897); Cardwell, History of Conferences (London, 1849); Gibson, The Thirty-nine Articles: Browne, Hist, of the Thirty- nine Articles; Keeling, Liturgiae Britannica; Gasquet and Bishop, Edward VI and the Boofc of Common Prayer (London, 1891 ); DowDEN, The Workmanship of the Prayer Book; Bu'.ley, Variations of the Communion and Baptismal O/flces; Brooke, Privy Council Judgments; Seckendorff, History of Lutheran- ism; Janssen, History of the German People, V, VI; Original Letters of the Reformation (Parker series): Zurich Letters (Cambridge, 1842-43); Benson. Archbishop Laud (I^n- don, 1887); Church, The Oxford Movement (London and New York, 1891); Newman. Apologia; Liduon, Life of Pusey (London and New York, 1893-94), III; Benson, Life of Archbishop Benson. J. MOYES. Anglin, Timothy Wahren, Canadian journalist and meml>er of Parliament, b. in the town of Clona- kilty. County Cork, Ireland, 1822; d. 3 May, 1896, in Canada. He was educated in the endoweii school of his native corporation. His family was financially ruined in the famine of 1846-47 and he emigrated to the city of Saint John, New Brunswick, in 1849. He was gifted as a public speaker, l>ut iiuulo his mark as the most vigorous writer on the Catholic press in the province. He founded the "Weekly I'leeman" and subsequently the "Morning Freeman" (18,51). On the question of the total prohibition of the manufac- ture and sale of alcoholic liquore, although a strong advocate of temperance, he separated himself from his political friends and fought the measure which he considered too drastic and unworkable. The measure was carried by the legislature of New Brunswick, but was repealed at its next session. In 1860 Mr. Anglin was returned as representative of the city and county of Saint John, a constituency from which no Catholic had ever been elected. When the scheme of confederation of the Britisli