Hurrell Froude. Newman himself says expressly and emphatically that Keble was the real father of the Oxford Movement, and it was the influence of Froude which brought together Keble and Newman. It was Froude who effected that blending and focussing of the sympathies and aims of Keble, Newman, and himself which furnished the first inspiration and impulse of the Oxford Neo-Anglican Movement. Newman, that is to say, though afterwards the leader, was first the disciple of Keble and even of Froude, and Keble and Froude derived their Anglican indoctrination and inspiration not assuredly from the Evangelical Revival, which they were brought up to hate, and did, both, sincerely hate through life, but from the High Church school of the early years of the eighteenth century, of which Dr. Routh was a living representative at Oxford for many years after Keble obtained his Fellowship at Oriel…. Keble was the tutor and the loving and sympathetic friend of the bitter and contemptuous Froude, who “hated the Reformation,” and reserved his utmost scorn and antipathy for “irreverent Dissenters.” … His personal opinions were extreme, so extreme as to lead him to admire the character of Froude, in spite of his immodesty, his intolerance, and his puerile asceticism, because there was in the young man such heartiness, such good fellowship, such zeal, such talent; and all consecrated to the cause of “Catholic” restoration and Christian progress, as he understood it. ‘… The characters of [Newman and Keble] were not likely to blend, except under the influence of some common solvent, some medium of overpoweringly strong affinity with both, through which characters so sharply contrasted might be combined in sympathy and united in counsel…. Nor could a fitter instrument have been found for bringing about the union on this basis than Hurrell Froude. He was himself, in several respects, as great a contrast to Keble in character as even Newman. But then he had been Keble’s pupil, and he remained his devoted and admiring friend…. Moreover, though Newman in his _Apologia_ speaks of Froude as “speculative,” he was not metaphysically sceptical, and his speculations appear to have been confined within theologically safe regions. Froude, in fact, stood in fear of Newman’s speculative tendency; and in one place, whilst expressing his delight in his companionship, expresses his doubt whether he is not more or less of a “heretic.”[326] In no sense was Hurrell Froude doctrinally or metaphysically speculative. He had seemingly, from the first, bound himself to tradition. His affections went after antiquity, but, in particular, he doted upon the Mediæval Church. His “speculations” never led him towards the verge of unbelief. Whilst his zeal was hot, and his mind active, his intellect seemed to make good its safety by servility to traditional dogma. If he mocked at the Reformers, he held fast by the “Saints.” Furthermore,