1. Viscount Halifax to W. E. Gladstone, 23 May 1896, Gladstone Mss., British Library, Add. Mss., 44187 ff. 189–190, (Halifax was head of the high-church English Church Union and a noted Anglo-Catholic.) and Wilcox, J. C., Contending for the Faith: John Kensit Reformer & Martyr (London, n.d.), p. 49Google Scholar. (Kensit was a noted Protestant agitator.) Unles noted otherwise all works cited were published in London.

2. For a recent discussion of the slum priest see Voll, Dieter, Catholic Evangelicalism, trans. Ruffer, Veronica (München, 1960; 1963)Google Scholar. See also II. Stewart, L., A Century Anglo-Catholicism (1929)Google Scholar; Johnson, H. J. T., Anglicansim in Transition (1938)Google Scholar; Knox, W., The Catholic Movement in the Church of England (1923)Google Scholar; Williams, N. P. and Harris, C., Northern Catholicism (1933)Google Scholar; Chadwick, O., The Victorian Church, part 2 (1970)Google Scholar; Davies, Horton, From Newman to Martineau, 1856–1900, vol. 4 of Worship and Theology England (Princeton, 1962)CrossRefGoogle Scholar; Lloyd, Roger, The Church of England in the Twentieth Century, 2 vols. (1947)Google Scholar and The Church of England 1900–1965 (1966); and Anson, Peter F., Fashions in Church Furnishings 1840–1940 (1960), especially pp. 206–217.Google Scholar

3. Letter from Bowen, W. E. to The Spectator, 15 06 1901.Google Scholar

4. La Trobe-Bateman, W. F., Memories Grave and Gay (1927), p. 102.Google Scholar

5. Masterman, C.F.G., “South London,” in R. Mudie-Smith, ed., The Religious Life London (1904) p., 211.Google Scholar

6. Staley, V., The Catholic Religion, 13th ed. (1904), p. 112.Google Scholar

7. John Keble to !, 3 January 1860, Darwin Collection, Bodleian Library, Oxford. Ms. Eng. Lett. e 144 ff. 119–120.

8. Burnie, R. W., The Catholic Brief against Sir William Harcourt (1899), p. x.Google Scholar

9. Browne, G. F. (Bishop of Stepney), What is the Catholic Church in England? (1897), pp. 160–161.Google Scholar

10. Benson's letter is given in Sharpe, J. C., ed., A Vindication of Anglo-Catholic Principles 1898), p. 196Google Scholar. For an insight into the high church attitude towards the Christian church outside England see Anon., What Is the Anglo-Continental Society? (1878)Google Scholar. The Society, which had the support of the hierarchy, sought to “make the principles of the English Church known in the different countries of Europe and…the world” and to exhibit “a purified Church” (pp. 3–4).

11. For relations with the Orthodox see Ollard, S. L., Short History of the Oxford Movement, rev. ed. (1932), pp. 264–269Google Scholar; Davidson, Randall T., ed., The Six Lambeth Conferences 1867–1920 (1929), pp. 115–116Google Scholar, and Creighton, Louise, Life and Letters of Mandell Creighton, 2 vols. (1905), 2:146–162Google Scholar. For a Russian view of the Church of England see Prof A. Bulgakoff, The Question of Anglican Orders, trans. Birkbeck, W. J., Church Historical Society Tract 55 (1899).Google Scholar

12. A. J. Balfour speaking in the House of Commons, Hansard, 4th. series, 1899, lxix, 825.

13. Stewart, , A Century of Anglo-Catholicism, p. 24.Google Scholar

14. Fr. R. W. R. Dolling, in Oszorne, C. E., The Life of Father Dolling (1903), p. 280.Google Scholar

15. Canon Moberley to Bishop Ridding, 12 November 1899, Ridding Mss., Bodleian Library, Oxford, Ms. Eng. Lett. c 31 ff. 68–83.

16. Osborne, , Life of Father Dolling, p. 104.Google Scholar

17. Booth, Charles, Life and Labour of the People in London, 3d series: Religious Influences, 6 vols. (1902), 3:203.Google Scholar

18. Davidson, Archbishop, Report of the Royal Commission …, Parliamentary Papers, Cd. 3040 Vol. 33, (1906), p. 374.Google Scholar

19. For this period see Chadwick, , Victorian Church, 2:308–325 and 353–358Google Scholar, and also Lockhart, J. G., Charles Lindley Fiscount Halifar, 2 vols. (1936), 2:chs. 2–8.Google Scholar

20. For this see the writer's article, “The London School Board Election of 1894: A Study in Victorian Religious Controversy,” in the British Journal of Educational Studies, (February 1975). For the specifically religious controversies of the period, for example, Bishop King's trial in 1890, see Chadwick, , Victorian Church, 2:353–358.Google Scholar

21. The Record, 8 January 1904. A favourite ploy was to interrupt the Communion Service at the elevation of the Host. For doing this at St. Margaret's Church, Burton four Wycliffites were gaoled for a fortnight when they refused to pay their fines; see The Crusader, 16 06, 1904.Google Scholar

22. A. W. Cobham to Sir William Harcourt, 26 October 1899. Harcourt Mss., Bodlelan Library Oxford. WVH 11/2 and Church Association, Annual Report for 1902 (1903)Google Scholar, passim. There was, in addition, a plethora of Protestant bodies, mainly confined to churchmen. The writer was able to locate seventeen including the Imperial Protestant Federation which sought to “Put Protestantism Before Politics.”.

23. Harcourt to Lady Harcourt, 12 April 1899, Harcourt. Mss. WVH 7/8.

24. Salisbury to Queen Victoria, 5 December 1898, Public Record Office, London (from the Royal Archives, Windsor), CAB 41/24/47.

25. Davidson to Sanders (Balfour's Private Secretary), 10 April 1903. Balfour Mss., British Library, Add. Mss., 49788 ff. 190–195.

26. Chamberlain to Salisbury, 31 August 1900, Salisbury Mss., Christ Church, Oxford, No. 184.

27. Vincent, J. & Stenton, M., eds., McCalmont's Parliamentary Poll Book 8th ed. (Brighton 1971), 2:24Google Scholar; Asquith to Campbell-Bannerman, 20 September 1907, Campbell-Bannerman Mss., British Library, Add. Mss., 52519 no folio; E. A. Villiers to Herbert Gladstone, 26 November 1905 and 21 December, 1905, Viscount Gladstone Mss., British Library, Add. Mss., 46063 ff. 125–126, 236.

28. See, for example, the difficulties faced by Walter Long, President of the Local Government Board in Salisbury's administration, in his constituency party over Ritualism in Salvidge, S., Salvidge of Liverpool (1934), pp. 32–33.Google Scholar

29. Shepheard, H., Our Priest: A Word about Ritualism (n.d.), pp. 7–8Google Scholar; Berney, ThomasAn Address … to the … Lords … and … Commons (1895) p. 1.Google Scholar

30. The Christian World, 24 01 1901Google Scholar; Walsh, Walter, The Secret Work of the Ritualists (Edinburgh, 1894), p. 21.Google Scholar

31. “John Myrc” (Canon T. A. Lacey), Catholic Usages So-Called (1901), p. 109. The poem was an appendix to this anti-Ritualist novel.

32. Staley, , The Catholic Religion, pp. 248–249.Google Scholar

33. The Protestant Alliance, Verbatim Report of Speeches Delivered at the Great Demonstration … on May 3rd, 1898 (1898), pp. 22–25Google Scholar. Many of the Celibate clergy were noted, in an age less cynical than our own, for their work with young men. See Osborne, Father Dolling, passim: Williamson, Joseph, Father Joe: The Autobiography of Joseph Williamson (1965), p. 57Google Scholar for Fr. Dawson of St. Saviour's Poplar; and Stevens, T. P., Father Adderley (1943), p. 16ffGoogle Scholar. for Fr. Adderley of Poplar, London.

34. Hole, S. R., The Memories of Dean Hole (n.d.), p. 170Google Scholar; Henson, H. Hensley, Cui-Bono? An Open Letter to Lord Halifax on the Present Crisis in the Church of England, 5th ed., (1899), p.32Google Scholar; Bishop Paget to Davidson, 1 October 1902, Davidson Mss., Lambeth Palace Library, Education/Box 1894–95, 1901–02: Davidson to Harcourt, 7 April 1899, Harcourt Mss., WVH 18/1. Ritualists were not helped by the extravagant activities of “Fr. Ignatius, O.S.B.,” for whom see Calder-Marshall, A., The Enthusiast… the Life of … Joseph Leycester Lyne (1962).Google Scholar

35. Church Association, Ritualist Clergy List, 3d. ed. (1902), pp. 185–188Google Scholar. Of the 98, 76 were from Oxford or Cambridge; 51 were from Oxford.

36. The first four sources are found in the Church Association's Ritualist Clergy List; the fifth is taken from Bowen's, W. E.Ritualism in the English Church (n.d.. [1904])Google Scholar. Other valuable sources used include Bowen's, The Patronage of Keble College (n.d.), Contemporary Ritualism (1902)Google Scholar, and The Crisis in the English Church (1900); also used were Heitland, Linden, ed., Ritualism in Town and Country (n.d. [1902])Google Scholar and the E.C.U.‘s Tourists' Church Guide (1902).

37. Official Year Book of the Church of England for 1902 (1902), pp. xvi-xvii. The actual percentages were 15.4 for incumbents, 14.4 for curates and 15 over-all. Henson's figures were one in six (or 16.5%), Cut Bono?, pp 28–29.

38. Church Association, Ritualist Clergy List, introduction quoting E.C.U. 's Tourists” Church Guide. For their complete figures see Chadwick, , Victorian Church, 2:319Google Scholar. The excess over the number of incumbents is also partially explained by the fact that many incumbencies, notably in rural areas, contained more than one parish church.

39. The percentages are: men in their 20s, 18% in their 30s, 34% in their 40s, 22%; in their 50s, 14%; in their 60s, 9%, and in their 70s, 3%.

40. Chadwick, , Victorian Church, 2:250Google Scholar. The education of the 21,542 deacons ordained between 1872 and 1902 was as follows: Oxford, 6,234 (29%); Cambridge, 6,624 31%); theological colleges, 5,533 (25%); University of Durham, 1,444 (7%), Trinity College, Dublin, 850 (4%); other, 854 (4%). Official Year Book of the Church of England for 1903 (1903), p. xxiii.

41. Rev. Aked, C. F. (Baptist), 1899 National Free Church Council, in Free Church Year Book for 1899 (1899), p. 95.Google Scholar

42. The results of the patronage survey were: lay, 1919 (47%), laymen, 658 (33%), trustees, 108 (5%), Lord Chancellor. 83 (4%, the Crown. 63 (3%), lay bodies, for example, City of London, Hon. Grocers' Company, 40 (2%). Protestants often forgot that other criteria than liturgical inclinations influenced the appointment of incumbents, for example, congregational desires, general suitability and family connexions.

43. Official Year Book of the Church of England for 1902 (1902), pp. xvi-xvii.

44. This view is confirmed if we examine the Sunday communions by dioceses. The ten dioceses with the highest number of communions were: London, Winchester, St. Albans, Oxford, York, Norwich, Manchester. Rochester, Canterbury and Peterborough. The dioceses of London, Winchester, St. Albans, Oxford, Rochester and Canterbury were in the Southeast or South of England while Norwich and Peterborough were in East Anglia. York diocese included the eastern part of Yorkshire. The exception was Manchester in the Northwest; Canterbury's number was due to the outlying suburbs of London in the western part of the diocese.

45. Bishop George Ridding of Southwell, The Church and Commonwealth, ed. Lady L. E. Ridding (1906), p. 225.Google Scholar

46. G. A. Cobbold to Riley, 16 November and 20 November 1895, Athelstan Riley Mss., Lambeth Palace Library, Mss. 9:2343 ff 298–303. Not all Ritualist churches used incense by 1901: for example, All Saints, Margaret Street and St. Saviour's Poplar, both in London; the survey must be seen as indicative of the whole, not complete in itself.

47. The percentages were: men in their 20s, 28%; in their 30s, 36%; in their 40s, 20%; in their 50s, 11%; in their 60s and over, 5%. Thus 64% of those surveyed were under 40 while th high church percentage was 52; 28% were in their 20s as opposed to 18% for the high church. Anglo-Catholic priests were noticeably younger men.

48. Of the 114 clerical livings the major holdings were: bishops, 42; clergymen, 35; Oxford colleges, 17; Cambridge colleges, 1; and cathedral chapters, 11. The bulk of lay patronage was as follows: laymen, 52; trustees, 29; the Crown, 8; societies, 4 (for example, Society for the Maintenance of the Faith).

49. SirSlesser, Henry, Through Anglicanism to the Church. The Steps to a Conversion (1948), p. 8Google Scholar. Catholic Truth Society pamphlet C 277.

50. Cities with a population of 2,500 to 10,000 had 7 churches; those with a population of11,000 to 25,000 had 10; those with 26,000 to 50,000 had 21; those with 51,000 to 100000 had 19, and those with 100,000 and above (excluding London) had 33.

51. Memorandum by Fr. B. D. Ringmere in Lady Laura Ridding's personal interleaved copy of her biography of her husband, George Ridding Schoolmaster and Bishop, 2 vols. (1908)Google Scholar. Ridding Mss., Ms. Eng. hist. d 186, ff 84–5, p. 246 D, E.

52. Lloyd, , The Church of England in the Twentieth Century, 2:136.Google Scholar

53. Voll, , Catholic Evangelicalism, pp. 25, 124.Google Scholar

54. Booth, 3rd. ser., 4: 44, 30; 5: 160; 4: 16, 62, 68, 30. Mudie-.Smith's survey in 1904 reached the same conclusions concerning South and East London, the areas of greatest general poverty. Of the East End it was noted that “the High Church—or at least the Ritualist section… does not seem to have made the progress that everybody anticipated.” Percy Alden, “East London,” in Mudie-Smith, , Religious Life of London, p. 37Google Scholar. For a recent survey which substantiates the above view see McLeod, Hugh, Class and Religion in the Late Victorian City (1974), especially p. 80Google Scholar. For a study of parochial work by non Anglo-Catholic priests see Wilcox, Alfred, The Rev. Richard Free's Work in East London (n.d. [1901])Google Scholar. For the work clone by university settlements see Baruett, Henrietta, Canon Barnett His Life, Work, and Friends, 3d. ed., (1921)Google Scholar. For working class apathy see, for Swindon, , Wiltshire, , Williams, Alfred, Life in a Railway Factory (1915)Google Scholar and for Middlesborough, Lady Bell (Mrs. Hugh Bell). At the Works, rev. ed. (1911). For London see, in addition to Booth and Mudie-Smith's surveys Paterson, Alexander, Across the Bridges, 2d ed. (1912), especially pp. 116–122 and 176.Google Scholar

55. Inglis, K. S., Churches and the Working Classes in Victorian England (1964), p. 89.Google Scholar

56. See, for example, Carlile, J. C., My Life's Little Day (1935), p. 69 ff.Google Scholar; Selbie, W. B., ed., The Life of Charles Silvester Home (1920), pp. 174 ff.Google Scholar; Lidgett, J. Scott, My Guided Life (1936), pp. 110 ff.Google Scholar; Jackson, George, Collier of Manchester (1923), pp. 47–68Google Scholar; for Sackett see Porritt, Arthur, More and More of Memories (1947), p. 39.Google Scholar

57. Booth, 3rd. ser., 4; 18, 156, 5: 160; 5: 45–46.

58. Some Memories and Some Reflections in my Old Age (1932), Selborne Mss., Bodleian Library, Oxford. Selborne Mss, 191 ff. 5–6. By courtesy of the Rt. Hon. the Earl of Selborne.

59. Gore, Charles, Roman Catholic Claims (1889), p. 173.Google Scholar

60. “The Rector of Manaton,” Is Ritualism in the Church of England Popular Amang the Masses? (1894), p. 13.

61. Leslie, Emma, Saved by Love: A Story of London Streets (1897), p. 28.Google Scholar

62. Watson, E. W., The Church of England (1914), p. 235.Google Scholar

63. Martin, Abbe P., Anglican-Ritualism as seen by a Catholic and Foreigner (1881), p. 166Google Scholar. For a concise statement of Anglo-Catholic attitudes see Simmons, A. H., To All That Be in Rome (1965)Google Scholar. Simmons was Master of the Society of the Holy Cross at the time of writing.