at such doctrine should have come out of the Pusey House.
But the manifesto was well timed; it enabled the younger men to go
forward more freely, and sacrificed nothing that was in any way
essential to the Anglo-Catholic position. Since the appearance of 'Lux
Mundi,' the High Church clergy have been able without fear to avow their
belief in the scientific theories associated with Darwin's name, and
their rejection of the rigid doctrine of verbal inspiration, while the
Evangelicals, who have not been emancipated by their leaders, labour
under the reproach of extreme obscurantism in their attitude towards
Biblical studies.

As Canon of Westminster, and then as Bishop of Worcester, and of
Birmingham, Dr. Gore has written and spoken much, and has defined his
position more closely in relation to Anglo-Catholicism, to Church
Reform, and to the social question. It will be convenient to take these
three heads separately.

This Bishop regards the excesses of the Ritualists as a deplorable but
probably inevitable incident in a great movement. He quotes Newman's
remonstrance against some hot-headed members of his adopted Church, who,
'having done their best to set the house on fire, leave to others the
task of extinguishing the flames.'[26] But he reminds us that there has
always been 'intemperate zeal' in the Church, from the time of St.
Paul's letters to the Church at Corinth to our own day. 'It must needs
be that offences come,' wherever persons of limited wisdom are very much
in earnest. The remedy for extravagance is to give fair scope for the
legitimate principle. In the case of the so-called Ritualist movement,
the inspiring principle or motive is easily found. It is the idea of a
visible Church, exercising lawful authority over its members.

This is the key to Bishop Gore's whole position. It rests on the
conviction that Jesus Christ founded, and meant to found, a visible
Church, an organised society. It is reasonable, the Bishop says, to
suppose that He did intend this, for it is only by becoming embodied in
the convictions of a society, and informing its actions, that ideas have
reality and power. Christianity could never have lived if there had been
no Christian Church. And, from the first, Christians believed that this
society, the Catholic Church, was not left to organise itself on any
model which from time to time might seem to promise the best results,
but was instituted from above, as a Divine ordinance, by the a