Keble, drift of the Christian Year at first unperceived, then reprobated, Ess., i., 225, 226;
—— his Lyra Innocentium the Christian Year for 1846, Ess., ii., 422 sq.;
—— allusions in the Christian Year to the then state of the Church of England, ib., ii., 428-30; no such allusions in Lyra Innocentium, ib., ii., 430;
—— his deep, tender, loyal devotion to the Blessed Mary, ib., ii., 436-40, 452, 453;
—— made the Church of England poetical, Ess., ii., 442; Ess., i., 291; by happy magic made her seem what the Catholic Church was and is, Ess., ii., 444, 445;
—— his theory of poetry, ib., ii., 442;
—— effects of Lyra Innocentium on the rising generation, ib., ii., 448-50;
—— had small hope of Catholicizing the Church of England, ib., ii., 449, 450;
—— his Prælectiones Academicæ, Idea, 369;
—— his sermon on National Apostasy (14 July, 1833) 'the start of the religious movement of 1833,' Apo., 35;
—— Newman's first meeting with, ib., 17, 18;
—— the Christian Year (1827) brings home two main intellectual truths, Apo., 18-20;
—— regarded faith and love as giving to probability in religious matters a force which it has not in itself, Apo., 19, 20; D.A., 251-3;
—— turned the tide of Liberalism at Oxford, Apo., 289;
—— quoted on the relation of Church to State, Diff., ii., 199;
—— Keble's character, Apo., 289-91.

Knowledge, of evil, won by Adam's transgression, P.S., viii., 258, 259; P.S., v., 112;
—— knowledge harmful to youth, P.S., viii., 260;
—— 'real knowledge may be forbidden us,' ib., viii., 261;
—— theological, not without its danger, ib., viii., 264, 265;
—— Aristotelian distinction of possessions, liberal, which are their own end, and fruitful, or useful, which yield revenue, Idea, 109; so knowledge, liberal and useful (mechanical, servile), ib., 106, 111-4;
—— there are bodily exercises liberal, and mental exercises not so, ib., 107, 108;
—— knowledge becomes science, or philosophy, when it is informed and impregnated by reason, Idea, 111-3, 139; U.S., 290, 291;
—— liberal education makes the gentleman, not the Christian: it is not the end of liberal knowledge to make men virtuous, Idea, 120, 121; D.A., 270-6;
—— brilliancy without knowledge makes ephemeral books, Idea, 129;
—— knowledge, acquirement, not the same as enlargement of mind, Idea, 130;
—— cases of new knowledge seeming to enlarge the mind, Idea, 130-3; U.S., 282-6;
—— not the mere knowledge enlarges, Idea, 134; U.S., 287;
—— cases of knowledge void of {85} philosophy, U.S., 283, 289; Idea, 135, 136, 151, 152,495-9;
—— burden of an over-stored memory without power of generalization, Idea, 139-41;
—— smattering of knowledge, a graceful accomplishment, but not education, Idea, 142-4;
—— a University must teach particular knowledge though its end be not particular knowledge, Idea, 166, 167;
—— useful knowledge the possession of truth as powerful, liberal knowledge the apprehension of it as beautiful, Idea, 217;
—— Jerusalem the fountain-head of religious knowledge, Athens of secular, both streams meet in Rome, Idea, 265;
—— religious knowledge, syllabus of what is desirable in an educated Catholic, Idea, 375-9;
—— knowledge natural and supernatural, distinct, incapable of collision, Idea, 430, 431;
—— the first chapter of Genesis no exception to this rule, ib., 439;
—— popular institutions affording a barren mockery of knowledge, Idea, 499, 500;
—— knowledge of truths of faith without faith, like the knowledge that the blind have of the visible world, Mix., 172-7;
—— ignorance the root of all littleness, Prepos., 391;
—— to Catholics, even when they sin, revelation remains matter of knowledge, Diff., i., 276-8;
—— Christian knowledge, four heads of, need of strictly catechetical lectures to secure them all, S.N., 310, 311;
—— secular knowledge no sure vehicle of moral improvement, D.A., 261 sq.


Laity, on the whole more orthodox than their bishops in the sixty years between the Councils of Nice and Constantinople: sanctiores aures plebis quam corda sacerdotum (St. Hilary), Ari., 358, note, 445, 446, 455, 457, 461, 465-8; Ess., i., ,30; G.A., 486;
—— 'in that earliest age it was simply the living spirit of the myriads of faithful who transmitted the apostolic faith,' H.S., i., 209;
—— what is wanted of the laity, Prepos., 390, 391.

La Mennais, objected to the temporal establishment of religion, Ess., i., 147, 148, and to the Pope's temporal power, ib., 149, 154, 155;
—— did not recognize that rebellion is a sin, ib., 157, 158;
—— like Jeroboam, could not wait God's time, ib., 160;
—— history of L'Avenir, ib., 163-78;
—— 'there is just that ill flavour in his doctrine as to make one tremble, lest, under disappointment, he should be led to deny the authority of religion,' Ess., i., 172, 173.

Latin, hints how to write, Idea, 362-71;
—— Ciceronian Latin, ib., 281, 282; H.S., i., 295-7;
—— defects of Latin as a language, ib., i., 296;
—— Latin of Seneca, St. Ambrose, Cæsar, Cicero, Tertullian, Idea, 327;
—— three Latin prologues to plays, V.V., 375-82.

Laud, Archbishop, an Israelite without guile, P.S., ii., 340;
—— no secular politician, V.M., i., 13;
—— his failure, D.A., 17, 18;
—— Hall's words to him, D.A., 20;
—— Laud under patriarchal authority of King Charles, H.S., iii., 415;
—— his disciples latitudinarians, Diff., i., 391;
—— Laud on Tradition, very masterly, Apo., 205;
—— his saying, 'till Rome be other than she is, we must be estranged from her,' V.M., ii., 412; Ess., ii., 72; D.A., 17, 28; G.A., 361;
—— 'Charles is the king, Laud the prelate, Oxford the sacred city, of this principle (union of Church and State),' passed away, D.A., 22, 23;
—— 'a prelate (if any {86} other) aspiring and undaunted,' D.A., 26.

Leo, St., 'the need of the Church had been great, and one man was raised up for her deliverance (from monophysitism): it was Leo, Bishop of Rome,' Dev., 306 sq.;
—— receives the appeal of Theodoret, H.S., ii., 360, 361;
—— 'the much-enduring Athanasius and the majestic Leo,' Diff., i., 388; Apo., 115, 116;
—— 'down had come the Via Media under the blows of St. Leo,' Apo., 114, 120;
—— 'his teaching very like that of St. Athanasius,' Ath., ii., 191.

Liberalism in religion, meaning 'that Scripture has no authorized interpreter, and that dogmatic statements are no part of Revelation,' professed by Blanco White, Chillingworth, Locke, Hoadley, Hampden, Ess., i., 112-4;
—— 'the anti-dogmatic principle and its developments,' Apo., 48;
—— 'formularies of the Church will ever keep it from making any serious inroads upon the clergy' of the Church of England (A.D. 1839), Ess., i., 294;
—— 'these formularies have not excluded it, still it has no stay in Anglicanism, or in any other religious communion' (1871), ib., note;
—— difficulties of latitudinarianism, D.A., 126-41;
—— (Hoadley's view) that where there is sincerity, it is no matter what we profess, D.A., 129, 130;
—— 'why should God speak unless He meant to say something? … unless He meant us to hear? ... if it mattered not whether we accepted it or no?' D.A., 130;
—— liberal view of truth, Dev., 357, 358; Idea, 28, 29;
—— 'a rebellious stirring against miracle and mystery, against the severe and the terrible,' Idea, 217, 218; O.S., 33;
—— Dr. Brownside's sermon, that different religions are simply our different modes of expressing everlasting truths, L.G., 69, 70;
—— Christianity said to be not a religion of doctrines but of principles, ib., 121, 122; Dev., 178 sq.
—— preference of intellectual excellence to moral, Apo., 14;
—— Liberalism half-way to Atheism, as Anglicanism to Rome, Apo., 204;
—— Liberals (anti-dogmatic party) drove Newman from Oxford, Apo., 203, 214, 292, 293;
—— inconsistency of liberalism in Lacordaire, Apo., 285, 286;
—— 'by Liberalism I mean the exercise of thought upon matters in which thought cannot be brought to any successful issue,' Apo., 288;
—— started at Oxford by the party of University reform, Apo., 286-9;
—— Keble brought the mental activity of Oxford round to the Anti-liberal side, Apo., 289;
—— eighteen Liberal propositions which Newman at Oxford 'earnestly denounced and abjured,' Apo., 294-6;
—— the Liberalism of 1834 or 1824, 'a theological school, dry and repulsive, not very dangerous in itself, though dangerous as opening the door to evils which it did not itself comprehend,' Apo., 261, 286-9;
—— Liberalism now very different from what it was then, now 'it is the educated lay world,' 'that deep, plausible scepticism, the development of human reason as practically exercised by the natural man,' Apo., 261;
—— 'and so ye halve the truth, for ye in heart at best are doubters,' V.V., 144, 145;
—— a perversion of 'conscience,' Diff., ii., 250;
—— the view that the liberal and the latitudinarian will come to take of the Bible, D.A., 232, {87} 233;
—— liberalism and truth, Dev., 357, 358; L.G., 405.

Liberius, Pope, his resistance to Constantius, Ari, 318, 319;
—— his fall, ib., 319-23, 448, 449;
—— formulæ of Council of Sirmium, which of these it was that Liberius signed uncertain, ib., 423-31; without doubt, the third Sirmian formula, Hefele quoted, ib., 334, note;
—— the Roman people avoid him, ib., 461;
—— no prejudice to the infallibility of his See, ib., 464; H.S., ii., 340, note.

Literature, induces insincerity as in the Greek sophists, P.S., ii., 374;
—— 'unreal, for it is the exhibition of thought disjoined from practice,' P.S., v., 42;
—— 'literary men are able to say strong things without offence, because no one thinks that they mean anything,' ib.;
—— 'too much deference has been paid to ancient literature,' U.S., 3;
—— literary or scientific societies which exclude religion, dangerous, U.S., 72; D.A., 274, 275;
—— literary composition, labour of, a distress resembling bodily pain, Idea, pref., p. xxi.;
—— 'Literature stands related to man as Science to Nature, it is his history,' Idea, 227, 228;
—— 'it is a contradiction in terms to attempt a sinless literature of sinful man': 'if you would have a literature of saints, first have a nation of them,' Idea, 229-31;
—— expresses subjective truth, not things but thoughts in written language, ib., 273-7;
—— all languages pretty much alike for purposes of Science, Idea, 274, 286; not so for Literature, one Fine Art not readily translatable into another, ib., 286-8;
—— science universal, literature personal, ib., 275;
—— the style of a gifted mind, like the man's shadow, can belong to none but himself, ib., 276;
—— absurd notion that one man can do the thought, and another the style, silly attempt of an Oxford lecturer, Idea, 277, 278, note;
—— the pomp that appears artificial is the mere habit and way of a lofty intellect, Shakespeare, Cicero, Idea, 280, 281; still genius may be at fault for a while, and need to pause, ib., 283-5;
—— absurdity of making sentences, style outrunning sense, Isocrates, Dr. Johnson, ib., 282, 283;
—— description of a great author, Idea, 291-3;
—— a nation's literature the expression of the national character, Idea, 308-11;
—— irreversible, ib., 312-4;
—— man's literature will savour of man, of his error and sin, ib., 316, 317;
—— French and Italian literature not more virtuous than English, Idea, 314-9;
—— Shakespeare, 'often as he may offend against modesty, is clear of sensuality,' Idea, 318;
—— the Classics of a language written early in its history, we have well-nigh seen the end of English Classics [A.D. 1854-8], Idea, 320-8;
—— 'language has become stereotype,' ib., 324-7;
—— 'this is not a day for great writers, but for good writing; there never was a time when men wrote so much and so well,' Idea, 328, 329;
—— individuality lacking, or supplied by novelties which offend against taste, ib., 327, 329;
—— literary excellence of religious writing no argument of religion in the writer, Mix., 157-9, 174, 176;
—— English literature thoroughly Protestant, Prepos., 68-72;
—— 'the primary duty of a literary man is to have clear conceptions, and to be exact and intelligible in expressing them,' G.A., 20, 21;
—— literature tame or striking according as apprehended notionally {88} or really, G.A., 10, 78.

Littlemore, site and history, H.S., iii., 325, 326;
—— Newman buys ten acres there in view of a monastic house, never carried out, Apo., 131;
—— 'what was I doing at Littlemore?' unseasonable curiosity, Apo., 171, 172; Prepos., 120, note;
—— correspondence with Bishop of Oxford thereon, Apo., 173-7;
—— thought of keeping Littlemore after resignation of St. Mary's, Apo., 216, 222;
—— Newman received there into the Church, Apo., 234, 236.

Locke, insists on 'not entertaining any proposition with greater assurance than the proof will warrant,' Dev., 327;
—— theory unanimously rejected by Catholics, and why, Dev., 328-30; U.S., 184, n. 16, 187-93;
—— full statement and discussion of the theory, G.A., 160-81;
—— 'his manly simplicity of mind and his out-spoken candour,' ib., 162;
—— a utilitarian in education, Idea, 158-60;
—— tells us that belief, 'grounded on sufficient probabilities,' 'rises to assurance,' G.A., 316.

Locusts, a flight of, Call., 168-77.

Logic, here not distinguished from Inference, G.A., 264;
—— utility of Logic, ib., 262, 263, 267, 268, 271, 285, 286;
—— logic (inference) is verbal reasoning as opposed to mental, ib., 263, 264;
—— all verbal argumentation ultimately syllogistic, G.A., 287, note;
—— more concerned with the comparison of propositions than with the propositions themselves, ib., 264; hence no logical process so perfect as that which is conducted by symbols, ib., 265-7;
—— logic turns the winding river into a navigable canal, G.A., 267;
—— business of the logician, not to ascertain concrete facts, but to 'find and dress up middle terms,' G.A., 268;
—— 'this living scene as little a logical world as it is a poetical, cannot be attenuated into a logical formula,' ib.;
—— logic starts from unproved assumptions and ends in abstractions, hence it can only conclude probabilities, 'logic does not really prove,' G.A., 268-71;
—— example of the insufficiency of logic in a disputed reading of Shakespeare, ib., 275-7;
—— 'as to Logic, its chain of conclusions hangs loose at both ends; it comes short both of felt principles and of concrete issues,' G.A., 284;
—— things are not abstractions; what logic shows concerning the auto-anthropos is not therefore true of Elias or Robert: mathematical approximations, ib., 277-84;
—— 'real method of reasoning does not supersede logical inference, but is one and the same with it,' G.A., 292; and like it is conditional, ib., 293;
—— 'Laputa the land of logicians,' explanation of the saying, G.A., 302, 303;
—— genuine reasoning not an instrumental art, G.A., 338;
—— truth and certainty in the concrete have to be attained by means of proofs which, set forth according to formal logic, would be judged inadequate by that science, G.A., 412;
—— 'why am I to begin with unclothing my mind of that large outfit of existing thoughts, principles, likings, desires, and hopes, which make me what I am?' 'I do not want to be converted by a smart syllogism,' G.A., 424, 425; D.A., 294; Apo., 169; U.S., 63;
—— 'the Asians went ahead with logic, and so lost the truth,' Diff., ii., 81, 82; Ari., 29-35; Ath., ii., 44. {89}

Love and likeness, living with one we love we become like him, the reverse with one we dislike, M.D., 45, 46;
—— love for family and friends not less but greater in the Christian, ib., 287, 288, 311;
—— energy characteristic of the love of the penitent, S.N., 2, 3;
—— five consecutive loves away from love of God, S.N., 125;
—— to love, 'first learn thee how to hate,' V.V., 64;
—— 'I would not give much for that love which is never extravagant,' Diff., ii., 80.

Lucian the martyr 'may almost be considered the author of Arianism,' Ari., 6-8;
—— Arius calls Eusebius 'fellow-Lucianist,' ib., 213;
—— Creed attributed to Lucian, Ath., i., 96, note, 97;
—— edited the Septuagint, Dev., 286; Ari., 6, note.

Luther, justification by faith according to, popular sketch, Jfc., 3-7; a fiduciary apprehension of gospel mercy, ib., 8; even without love, ib., 9, 10, 21, 22; something indefinable, ib., 11-5; but a doctrine apt to convert sinners, ib., 18; extirpates all notions of human merit, and gives peace to the conscience, Christ having obeyed the law instead of us, and we apprehending Christ, ib., 23-9;
—— what Saints and Martyrs have held in opposition to Luther, Jfc., 32-4;
—— Lutheranism a private, arbitrary, unscriptural system of unreal righteousness and real corruption, ib., 56, 57; involving a declaration of what neither has been, is, nor ever will be, ib., 78; a wresting of Scripture, Jfc., 117, 118; a system of words without ideas, is what it makes justification to be, a shadow, ib., 115, 179-82;
—— Luther and St. Augustine contrasted, Jfc., 58, 59;
—— no act of God, no act of Christ done centuries ago, can be justification in us, ib., 133, 134, 363;
—— Lutheran faith cannot exist; and if it could, would not justify, Jfc., 256, 257, 262, 263; an abstraction in actual existence, no reality, all surface, ib., 264, 265;
—— Lutherans do not depend on Scripture, but on their inward experience, Jfc., 292, 293;
—— summary of Luther's work; for outward signs of grace he substituted inward, ib., 340, 341;
—— indirectly renounced the extravagant parts, otherwise the distinctive parts, of his doctrine at the end of his life, Jfc., 60, note;
—— history of Lutheranism, Dev., 192, 193, 198.

Lying, many take to be inevitable at times, P.S., iv., 7; Apo., 349;
—— Jeremy Taylor, Milton, Paley, Johnson distinctly say that it is allowable under extraordinary circumstances, Apo., 274, 275;
—— in such cases St. Alfonso allows of equivocation, Newman does not, Apo., 273, 279, 350, 356, 360;
—— what is the definition of a lie? ib., 276;
—— Catechism of the Council of Trent on lying, ib., 279-82;
—— casuistry for the Confessor, not for the Preacher, Apo., 278;
—— no evidence of the casuist's own practice: he is lax for the sake of others, not of himself, Apo., 276, 278, 359;
—— untruth material or formal, Apo., 356; to tell a material untruth to an impertinent questioner, 'I desiderate some leave recognized by society,' Apo., 359, 361, 362; what Johnson would have done, ib., 361.

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