I think in essence Charles Kingsley was a good man, but it is to his great discredit that he could not extend his store of sympathy for his fellow man to include those who were (or, which is worse, became) Catholic. In this incapability, he typifies the prejudices held by the clever and considerate Englishman of his time, for whom the Catholic Church could only be adversarial. Even John Henry Newman, who would later become synonymous with Victorian English Catholicism, fulfilled this lowly expectation in his early career. Nevertheless, Kingsley, in scandalously stating in the 1860s that (the now) Cardinal Newman (who (along with Manning) became the leading (intellectually and influentially, that is) English Catholic in 1845) believed that "Truth need and ought not to be a virtue with the Roman clergy", defamed a great man. But the positive unintended result of Kingsley's negative action was that his words roused this great man into composing in response what would come to be regarded among the finest works of its kind (that of religious autobiography) in the English language.
Newman was a decent poet (the Dream of Gerontius is admirable) and novelist, but it is in his religious and intellectual writings that he shines. Here, his prose was rightly denominated "regal" and demanded the awed admiration even of those who could only regard him as an enemy on theological grounds, either during his years as a prominent figure in the controversial Oxford Movement, or, especially, following his "going over" to Rome. I think Elliot-Binns described him well, as; "one of the great outstanding figures of the century...As a Preacher, a writer, and a religious leader his fame is bounded only by the frontiers beyond which the English language has never penetrated."
Newman's writing is always refined, and renders what are often complex ideas or feelings not only as clear as crystal, but as natural and beautiful. In Apologia Pro Vita Sua (Defence of One's Life), he offers a history of his religious opinions throughout his notable life; the Anglican period when he must be named among the four most important Tractarians, through his explorations and depth in history leading to his, after a prolonged period*, conversion to the Catholic Church, and thereafter. It is difficult for us to now appreciate what becoming Catholic meant for an Englishman at that time. It is sufficient to say that the cost was always colossal; among much else, Newman lost the friendship of numerous men he adored and became alien where once he had found his home. The gains of Truth were perhaps not according to its pains, and it was a burdensome weight for a man, small or great, to bear. It is said that Newman wrote this entire book standing up and in tears. The result of his labour is the obliteration of any suggestion that the author is capable of untruthfulness. What is more, it reveals a man whose courageousness, uprightness, dignity and virtue abound, and therefore, astound.
I am unconvinced by the miracle attributed to Newman as part of the process of his beatification, but, having read much of his writings I have become unwavering in the conviction that his mind was miraculous.
*In the years between the publication of his "epoch-making" Tract 90 and his eventual conversion, many of his followers preceded him to Rome, if that makes sense!