The Oxford Movement has been spoken of as a reaction against the so-called Oriel Movement, a conservative tendency over against an intellectualist and progressive one. In a measure the personal animosities within the Oxford circle may be accounted for in this way. The Tractarian Movement, however, which issued, on the one hand, in the going over of Newman to the Church of Rome and, on the other, in a great revival of Catholic principles within the Anglican Church itself, stands in a far larger setting. It was not merely an English or insular movement. It was a wave from a continental flood. On its own showing it was not merely an ecclesiastical movement. It had political and social aims as well. There was a universal European reaction against the Enlightenment and the Revolution. That reaction was not simple, but complex. It was a revolt of the conservative spirit from the new ideals which had been suddenly translated into portentous realities. It was marked everywhere by hatred of the eighteenth century with all its ways and works. On the one side we have the revolutionary thesis, the rights of man, the authority of reason, the watchwords liberty, equality, fraternity. On the other side stood forth those who were prepared to assert the meaning of community, the continuity of history, spiritual as well as civil authority as the basis of order, and order as the condition of the highest good. In literature the tendency appears as romanticism, in politics as legitimism, in religion as ultramontanism. Le Maistre with his _L'Eglise gallicane du Pape_; Chateaubriand with his _Génie du Christianisme_; Lamennais with his _Essai sur l'Indifference en Matière, de Religion_, were, from 1820 to 1860, the exponents of a view which has had prodigious consequences for France and Italy. The romantic movement arose outside of Catholicism. It was impersonated in Herder. Friedrich Schlegel, Werner and others went over to the Roman Church. The political reaction was specifically Latin and Catholic. In the lurid light of anarchy Rome seemed to have a mission again. Divine right in the State must be restored through the Church. The Catholic apologetic saw the Revolution as only the logical conclusion of the premises of the Reformation. The religious revolt of the sixteenth century, the philosophical revolt of the seventeenth, the political revolt of the eighteenth, the social revolt of the nineteenth, are all parts of one dreadful sequence. As the Church lifted up the world after the first flood of the barbarians, so must she again lift up the world after the devastations made by the more terrible barbarians of the eighteenth century. England had indeed stood a little outside of the cyclone which had devastated the world from Coronna to Moscow and from the Channel to the Pyramids, but she had been exhausted in putting down the revolution. Only God's goodness had preserved England. The logic of Puritanism would have been the same. Indeed, in England the State was