judgment and distress me.

"I have seen the American Missionaries here. He" (Mr. Goodall) "gives
himself entirely to promote the _self-reform_ of the Armenian Church. This
fundamentally agrees with what Mr. Hartley, of the Church Missionary
Society, told me was the Society's proceeding against the Greek Church....
It also agrees with Groves's plan at Bagdad. I cannot censure it: I must
approve it: yet I have a painful belief that it cannot long go on in the
friendly way they all design.... This zeal of the Americans for Turkish
Christianity is a new and striking phenomenon."

The last entry in the _Personal Narrative_ occurs on 14th April, 1833,
before Newman had left Constantinople. Very shortly after he departed, and
not very long after, all his connection with this two years and a half
missionary journey was a thing of the past.

It had been more or less a failure as far as regards outward consequences.
Of that there seems no doubt. But there is also no doubt that it made its
mark in spiritual matters in the minds of many. No doubt that it altered
for some their spiritual landmarks and rubicons. No doubt that the subject
of this memoir came home seeing religion from a different standpoint.

Archdeacon Wilberforce reminds us in one of his sermons, preached at
Westminster Abbey, that the astronomers who built the pyramids of the Nile
pierced a slanting shaft through the larger pyramid, which pointed direct
to the pole-star. Then, if you "gazed heavenward through the shaft into
the Eastern night, the pole-star alone would have met your gaze. It was in
the ages of the past; it was when the Southern Cross was visible from the
British Isles. Slowly, imperceptibly, the orientation of the planet has
changed. Did you now look up into the midnight sky through the shaft in