But since reason is put out of court as a witness to truth, on what faculty, or on what evidence, does Newman rely? Feeling he distrusts; that side of mysticism, at any rate, finds no sympathy from him. Nor does he, like many Kantians and others, make the will supreme over the other faculties. Rather, as we have seen, he bases his reliance on the verdicts of the undivided personality, which he often calls conscience. This line of apologetic was at this very time being ably developed by Julius Hare. It is in itself an argument which has no necessary connexion with obscurantism. 'Personalism,' as it is technically called, reminds us that we do actually base our judgments on grounds which are nob purely rational; that the intellect, in forming concepts, has to be content with an approximate resemblance to concrete reality; and that the will and feelings have their rights and claims which cannot be ignored in a philosophy of religion. But while it is compatible with a robust faith in the powers of the constructive intellect, personalism is beyond question a self-sufficient, independent, individualistic doctrine. When it is combined with a nominalist theory of knowledge, it naturally suggests that every man may and should live by the creed which bests suits his idiosyncrasies. Now there was much in Newman's temperament which made him turn in this direction. 'Lead, kindly Light' has been the favourite hymn of many an independent thinker, to whom the authority of the Church is less than nothing. But on another side Newman was all his life a fierce upholder of the principle of authority. His reason for accepting the dogmas of the Church, and for wishing to destroy heresiarchs like wild beasts, was certainly not that his basal personality testified to the truth and value of all ecclesiastical dogmas. He believed them 'by confiding in the testimony of others'--in other words, on the authority of the Catholic Church. If we push back the enquiry one step further, and ask on what grounds he chooses to prefer the authority of the Catholic Church to other authorities, such as natural science or philosophy, we are driven again to lay great stress on the almost political necessity which he felt that such a Divine society should exist. In accepting the authority of the Church, he accepted the authority of all that the Church teaches, in complete independence of human reason. But the Roman Church never professes to be independent of human reason. The official scholastic philosophy claims to be a demonstrative proof of theism.