me
was my ultimate destination. Great acts take time. At least this is what
I felt in my own case; and therefore to come to me with methods of logic
had in it the nature of a provocation, and, though I do not think I ever
showed it, made me somewhat indifferent how I met them, and perhaps led
me, as a means of relieving my impatience, to be mysterious or
irrelevant, or to give in because I could not meet them to my
satisfaction. And a greater trouble still than these logical mazes, was
the introduction of logic into every subject whatever, so far, that is,
as this was done. Before I was at Oriel, I recollect an acquaintance
saying to me that "the Oriel Common Room stank of Logic." One is not at
all pleased when poetry, or eloquence, or devotion, is considered as if
chiefly intended to feed syllogisms. Now, in saying all this, I am
saying nothing against the deep piety and earnestness which were
characteristics of this second phase of the Movement, in which I had
taken so prominent a part. What I have been observing is, that this
phase had a tendency to bewilder and to upset me; and, that, instead of
saying so, as I ought to have done, perhaps from a sort of laziness I
gave answers at random, which have led to my appearing close or
inconsistent.

I have turned up two letters of this period, which in a measure
illustrate what I have been saying. The first was written to the Bishop
of Oxford on occasion of Tract 90:

"March 20, 1841. No one can enter into my situation but myself. I see a
great many minds working in various directions and a variety of
principles with multiplied bearings; I act for the best. I sincerely
think that matters would not have gone better for the Church, had I
never written. And if I write I have a choice of difficulties. It is
easy for those who do not enter into those difficulties to say, 'He
ought to say this and not say that,' but things are wonderfully linked
together, and I cannot, or rather I would not be dishonest. When persons
too interrogate me, I am obliged in many cases to give an opinion, or I
seem to be underhand. Keeping silence looks like artifice. And I do not
like people to consult or respect me, from thinking differently of my
opinions from what I know them to be. And again (to use the proverb)
what is one man's food is another man's poison. All these things make my
situation very difficult. But that collision must at some time ensue
between members of the Church of opposite se