to act decisively. Each acted on the other. Froude represented Keble's
ideas, Keble's enthusiasm. Newman gave shape, foundation, consistency,
elevation to the Anglican theology, when he accepted it, which Froude
had learned from Keble. "I knew him first," we read in the _Apologia_,
"in 1826, and was in the closest and most affectionate friendship with
him from about 1829 till his death in 1836."[16] But this was not all.
Through Froude, Newman came to know and to be intimate with Keble; and
a sort of _camaraderie_ arose, of very independent and outspoken people,
who acknowledged Keble as their master and counsellor.

"The true and primary author of it" (the Tractarian movement), we read
in the _Apologia_, "as is usual with great motive powers, was out of
sight.... Need I say that I am speaking of John Keble?" The statement is
strictly true. Froude never would have been the man he was but for his
daily and hourly intercourse with Keble; and Froude brought to bear upon
Newman's mind, at a critical period of its development, Keble's ideas
and feelings about religion and the Church, Keble's reality of thought
and purpose, Keble's transparent and saintly simplicity. And Froude, as
we know from a well-known saying of his,[17] brought Keble and Newman to
understand one another, when the elder man was shy and suspicious of the
younger, and the younger, though full of veneration for the elder, was
hardly yet in full sympathy with what was most characteristic and most
cherished in the elder's religious convictions. Keble attracted and
moulded Froude: he impressed Froude with his strong Churchmanship, his
severity and reality of life, his poetry and high standard of scholarly
excellence. Froude learned from him to be anti-Erastian,
anti-methodistical, anti-sentimental, and as strong in his hatred of the
world, as contemptuous of popular approval, as any Methodist. Yet all
this might merely have made a strong impression, or formed one more
marked school of doctrine, without the fierce energy which received it