that has long been current. It was an attempt to transfer the seriousness of Evangelicalism to the side of the High Church. In a significant passage (vol. i. p. 277) Golightly declared that the only young men in whom there was true seriousness were Calvinistic in tone. Newman had been trained Calvinistically, and was thus adapted by his training to make the required transition from the Low to the High Church. As early as 1830 T. Mozley recognised his suitability as leader of such a movement. Theologically and technically speaking, Newman and his followers made earnest, as the Germans say, with the conception of the Apostolical Succession and all that it implies: 'Apostolical,' indeed, becomes a cant word in these letters to indicate the aims of the party. Newman was thus, in Heine's phrase, though not in Heine's sense, a Knight of the Holy Ghost, and valiantly he fought the fight of the Faith.
Towards the end of the second volume Newman's development had reached a stage when Rome loomed in the distance as the inevitable goal of his theological thinking. It will come as a surprise to most people that this stage was reached much earlier than the final step would lead one to imagine. At first, indeed, he was unconscious of the direction of his steps; he did not know where
