If Newman could have foreseen the victory of his party in the English Church, he might perhaps have been content to remain in it. We cannot tell. But it is doubtful whether he would have taken Pusey's place as leader of the party. Newman's influence was disturbing and subtly disintegrating to every cause for which he laboured. His startling candour often seemed like treachery. He could not work with others, and broke with nearly all his friends, retaining only his disciples. He confessed himself a bad judge of character. It is doubtful, after all, whether he was much injured by the jealousy and almost instinctive fear which he inspired among the Roman Catholic hierarchy. If he had been allowed to take the place due to his abilities, his character, and his reputation, what could he have done that he was unable to do at Edgbaston? We cannot fancy him plunged in crooked ecclesiastical intrigue, like that _Inglese italianato_, Cardinal Manning. Still less can we fancy him haranguing strikers, and stealing the credit of composing a trade dispute. No doubt he suffered under the sense of injury; but probably he did what was in him to do. If the Roman Church would not use him as a tool, it was probably because he would not have been a good tool. There are some mistakes which that Church seldom makes; it knows how to choose its men. What will be the verdict of history on the type of Catholicism which Newman represented? He was kept out in the cold by a conservative Pope, and honoured by a liberal Pope. Which was right, from the point of view of Catholic interests and policy? This is perhaps the most important question which the life of Newman raises; for it affects our anticipations of the future even more than our judgments of the past. Is Newman a safe or a possible guide for Catholics in the twentieth century?