This year happens to mark a double centenary of Newman, that of his Discourses on the Idea of a University in Dublin, and that of his Sermon on the Second Spring. But we do not need the excuse of a centenary to speak about Newman. Rarely, if ever, has it happened in the course of history that the interest in a man’s personality and appreciation of his importance as a thinker have grown so fast and spread to so many countries as has been the case since the 1920’s with regard to Newman. Before 1920 his was a great name, perhaps the greatest name of the nineteenth century, certainly the greatest since the Reformation as a religious thinker; but he had suffered the misfortune of being ‘adopted’ by modernists and immanentists, and had been so widely misinterpreted by men as brilliant and seemingly authoritative as Bremond, that his present triumphal progress must have been unthinkable. In 1929, when I presented a thesis to Fribourg University on his Essay on Development., many there were who warned me that it was a dangerous subject to choose. No less a man than Cardinal Lepicier, who incidentally had read Newman widely, had uncompromisingly accused him of heresy in the Essay on Development and the Grammar of Assent. I remember thinking I could justify my hardihood by the consideration that, where cardinals disagree and neither is condemned, it could not be disrespecful to defend one against the other.