There were especially two weak points in this view of Anglicanism. Mr. Newman felt and admitted them, and of course they were forced on his attention by controversialists on both sides; by the Ultra Protestant school, whose modes of dealing with Scripture he had exposed with merciless logic and by the now eager Roman disputants, of whom Dr. Wiseman was the able and not over-scrupulous chief. The first of these points was that the authority of the undivided Church, which Anglicanism invoked, though it completely covered the great foundations of Christian doctrine, our faith as to the nature of God, did not cover with equal completeness other important points of controversy, such as those raised at the Reformation as to the Sacraments, and the justification of the sinner. The Anglican answer was that though the formal and conciliar authority was not the same in each case, the patristic literature of the time of the great councils, all that it took for granted and preserved as current belief and practice, all that resulted from the questions and debates of the time, formed a body of proof, which carried with it moral evidence only short of authoritative definition, and was so regarded in the Anglican formularies. These formularies implied the authority of the Church to speak; and what was defined on this authority was based on good evidence, though there were portions of its teaching which had even better. The other point was more serious. "Your theory," was the objection, "is nothing but a paper theory; it never was a reality; it never can be. There may be an ideal halting-place, there is neither a logical nor an actual one, between Romanism and the ordinary negations of Protestantism." The answer to the challenge then was, "Let us see if it cannot be realised. It has recognised foundations to build upon, and the impediments and interruptions which have hindered it are well known. Let us see if it will not turn out something more than a paper theory." That was the answer given at the time, abandoned ten years afterwards. But this at least may be said, that the longer experience of the last fifty years has shown that the Church of England has been working more and more on such a theory, and that the Church of England, whatever its faults may be, is certainly not a Church only on paper. But on the principles laid down in this volume, the Roman controversy, in its varying forms, was carried on--for the time by Mr. Newman, permanently by the other leaders of the movement. In its main outlines, the view has become the accepted Anglican view. Many other most important matters have come into the debate. The publicly altered attitude of the Papacy has indefinitely widened the breach between England and Rome. But the fundamental idea of the relations and character of the two Churches remains the same as it was shadowed forth in 1836.