The reviewer finds Newman's argument for the authority of the Tractarian movement unconvincing and concludes: "The void [that Anglo-Catholics experienced] was not in the religion of their fathers but in themselves; ...
Rogers catches the Tractarian movement in its own contradictions--the schismatic private judgment deliberately barred re-emerges in the doctrinal disputes over what constitutes the tradition that was supposed to banish it.
Since Nicholas Wiseman had in some measure provoked the controversy, like Newman in the Tractarian movement, he too provided a focal point for it.
Oakeley recalls that Newman's Oxford detractors referred to his retreat as the "Littlemore monastery,; after Newman's con- version, those at Littlemore who had not already gone over to Rome did so (Historical Notes on the Tractarian Movement
The meticulous research, Carter's doctoral thesis at Oxford, reveals a portion of English ecclesiastical history that has been overlooked in favor of the more heavily researched Tractarian movement
that occurred at the same time.
To support his claim, McGrath moves chronologically through Newman's career: from his original conversion experience at fifteen, through his evangelical student days, through his flirtation with the liberal theology of the other Fellows at Oriel College, through his militant campaign against liberalism as unofficial head of the Tractarian Movement
, through his first years as a Catholic, and finally to the Cardinalate that won him some respect, if not acceptance, from the Roman clergy.
Trench was associated with the Tractarian movement
through his curateship with Hugh Rose, one of the original founders, in the 1830s.
Specifically, Temperley neither accepts nor describes a moribund eighteenth-century Anglican Church, and does not credit the Tractarian movement with the rise of hymnody in the Anglican Church.
Most of these sources have been largely overlooked by church historians (if not by music historians) and they portray an eighteenth-century church as being caught up in "ritual" controversies that later became more manifest in the Tractarian movement. Again, however, it was Temperley's work that was path-breaking in these areas, and it is very curious that McCart makes absolutely no reference to the chapters of Temperley's book that overlap with his period.
The influence of such spiritual reading as John Keble's The Christian Year and Edward Pusey's translation of The Confessions of Saint Augustine (3) left its mark on Rossetti's personal theology of the Eucharist, as did her early initiation into the rarified world of the Tractarian movement. (4) As early as 1844, Rossetti was attending Christ Church, Albany Street, whose minister was a dedicated follower of the Tractarian movement and its efforts to revitalize the Anglican High Church tradition.
The Oxford or Tractarian Movement, which began in 1833 with the publication of the first Tracts for the Times, did not initially concern itself with redefining Eucharistic doctrine as part of its general efforts to revitalize the Anglican High Church tradition.