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41. Newman Studies Journal: Volume > 8 > Issue: 1
Lawrence J. King Newman and Gasser on Infallibility: Vatican I and Vatican II
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Both John Henry Newman and Vincent Gasser offered influential interpretations of the First Vatican Council’s teaching on infallibility. In contrast to many of theircontemporaries, Gasser and Newman placed papal infallibility alongside episcopal infallibility and the infallibility of the Catholic faithful. After exploring the views of Gasser and Newman, this essay compares their views to the Second Vatican Council’s teaching on infallibility in Lumen Gentium and concludes that even though Lumen Gentium cited Gasser, its theology is closer to Newman’s.
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42. Newman Studies Journal: Volume > 8 > Issue: 2
Ono Ekeh Newman’s Account of Ambrose St. John’s Death
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Both Ambrose St. John (1815–1875) and John Henry Newman (1801–1890), who were received into the Roman Catholic Church in 1845, became members of the Birmingham Oratory. Newman’s closest companion for over three decades, St. John’s death was extremely painful for Newman, not only because it was unexpected, but because of his devotion to Newman as well as his dedication to his spiritual duties. Along with presenting Newman’s narrative of the last few weeks of St. John’s life, this essay raises the question: why did Newman write this “account.”
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43. Newman Studies Journal: Volume > 8 > Issue: 2
Andrew Denton John Henry Newman’s Anagnorisis of 1839: Lessons from Augustine, Tyconius, and the Donatist and Monophysite Controversies
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In a well-known passage in his Apologia, Newman’s recognition of himself as a latter-day Monophysite marked a pivotal step towards his conversion. This recognition, however, was preceded by another painful anagnorisis: his realization, as a result of a stinging article by Nicholas Wiseman, that he was a latter-day Donatist. This essay examines how Wiseman’s article exposed Newman’s ecclesial ambivalence and highlights the role that St. Augustine’s writings played, not only in confirming Newman’s schismatic identity, but also in ultimately suggesting how to move beyond it.
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44. Newman Studies Journal: Volume > 8 > Issue: 2
Stephen Kelly John Henry Newman and the Writing of History
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Can Newman be classified as an “historian”? On the one hand, Newman did not adhere to, indeed cared very little for, modern scientific methods of empirical research; he detested the cold, clinical nature of German intellectualism of the mid-ninetheenth century. On the other hand, Newman’s historical investigation relied upon conservative methods of historical research: the use of original sources and the rules of historical criticism; his techniques were self-taught, but they were adequate to meet the historical standards of his times. Most importantly, Newman never conceived of himself purely and simply as an historian: he studied history in the service of religion and, for example, examined the fourth century in order to provide answers to the theological questions of the nineteenth.
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45. Newman Studies Journal: Volume > 8 > Issue: 2
John T. Ford, C.S.C. Editorial Preface
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46. Newman Studies Journal: Volume > 8 > Issue: 2
Danielle Nussberger John Henry Newman’s Art of Communicating Christian Faith
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Newman was a profoundly skilled communicator of Christian faith who provides a model for an efficacious elucidation of the doctrinal content and transformative power of Christianity. His exemplarity resides in his three-dimensional approach to theological communication: (1) the communicator’s personal investment in faith’s import; (2) faith’s threefold nature that includes its doctrinal content, its demand for personal involvement, and its reasonableness; and (3) the audience’s active contribution to the process of faith-transmission. Although repeated emphasis upon subjective commitment goes against the modern penchant for objectivity, it is precisely this subjective component, which requires open minds and open hearts, that plays a decisive role in the concomitant adherence to the objective reality and reliability of faith’s wisdom.
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47. Newman Studies Journal: Volume > 8 > Issue: 2
Ryan Vilbig John Henry Newman’s View of the “Darwin Theory”
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John Henry Newman (1801–1890) is well known for An Essay on the Development of Christian Doctrine (1845), while Charles Darwin (1809–1882) is famous for On the Origin of Species (1859). Although many Victorian theologians and ecclesiastics attacked Darwin’s theory of evolution, this essay shows that Newman considered evolution compatible with Christianity.
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48. Newman Studies Journal: Volume > 8 > Issue: 2
Edward Jeremy Miller John Henry Newman’s Idea of Alma Mater
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Why is a college or university called an alma mater? This essay looks to Newman for an answer, first by pointing out his love for Trinity College, Oxford, his undergraduate alma mater. The author, sharing his experience of Louvain as his alma mater, emphasizes that an alma mater is not a theoretical concept, but a matter of real apprehension. This essay then examines two sources where Newman discussed the Catholic University of Ireland as an alma mater: his inaugural university sermon, where he insisted that the university must be a mother to its students; and his first annual report to the Irish bishops, where he emphasized that the students’ resident life must provide a sense of community and a love for their alma mater. In sum, if a university is truly to be a “nourishing mother,” she must provide her students not only with an intellectual education, but also with moral discipline.
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49. Newman Studies Journal: Volume > 9 > Issue: 1
William Kelly John Henry Newman: Apologist for the Laity
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This essay, which traces the development of Newman’s thinking on the role of the laity in the Christian Church, is a sequel to an earlier study showing that the underlying image of his development of doctrine is his own personal development; accordingly, it is impossible to separate the events of Newman’s biography from his teaching on the role of the laity.
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50. Newman Studies Journal: Volume > 9 > Issue: 1
Cyril O'Regan John Henry Newman and the Argument of Holiness
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This essay examines Newman’s life-long campaign against the errors of liberal religion, particularly its “anti-holiness” principle that rejects the Christian commitment to the pursuit of sanctity. In both his Anglican and Roman Catholic writings, Newman attacked the “anti-holiness” principle’s underlying presuppositions, particularly (1) its naturalistic anthropology, (2) its “anthropocentric horizon of discourse,” (3) its rejection of ascetic discipline in religious formation, and (4) its tendency to accept uncritically what is intellectually novel.
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51. Newman Studies Journal: Volume > 9 > Issue: 1
Stephen Morgan The Oxford Origins of John Henry Newman's Educational Thought in The Idea of a University
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This essay, originally a presentation at the annual conference of the Newman Association of America at St. Anselm’s College, Manchester, New Hampshire, in 2011, argues that The Idea of a University reflects a notion of university education that was already present in all its essentials in Newman’s thought by 1830. Newman’s experience as an undergraduate, his early years as a Fellow of Oriel College and his correspondence with Edward Hawkins during the Tutorship dispute indicate that Newman’s ideas about university education could only have originated in the Anglican Oxford of his time.
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52. Newman Studies Journal: Volume > 9 > Issue: 1
John D. Love John Henry Newman's Apologia: Personal Testimony as a Method of Evangelization and Apologetics
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After examining the ways in which Newman employed the tools of rhetoric in his Apologia pro Vita Sua in response to Charles Kingsley’s charges against him, this essay charts Newman’s use of his personal testimony to proclaim the Gospel and defend the Catholic Faith and concludes with an analysis of the strengths and potential weaknesses of his approach.
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53. Newman Studies Journal: Volume > 9 > Issue: 1
Joseph M. Horton John Henry Newman's Vision of the Residential College: The Place of Formation in the Process of Education
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This essay—originally a presentation at the annual conference of the Newman Association of America at Saint Anselm College in July 2011—explores Newman’svision of the residential college as the place of formation in the process of education and claims that many of Newman’s ideas, far from being out-dated, have an important place in higher education today.
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54. Newman Studies Journal: Volume > 9 > Issue: 2
Joshua Canzona John Henry Newman on Miracles and Skepticism
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In his sermon—“Miracles no Remedy for Unbelief” (2 May 1830)—Newman warned his audience that the lack of miracles often serves as an excuse for the true cause of unbelief: hardening the heart against the grace of God. What his audience presumably did not know was that Newman’s sermon reiterated an extended disagreement with his brother, Charles Robert Newman. Both the sermon and the sibling struggle over faith versus unbelief still provide enduring lessons for contemporary readers.
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55. Newman Studies Journal: Volume > 9 > Issue: 2
James J. Crile A Silent Melody: John Henry Newman’s Fifteenth Oxford University Sermon as an Expression of Personal Struggle
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Although Newman’s Fifteenth Oxford University Sermon is often considered a precursor to An Essay on the Development of Christian Doctrine (1845), the following essay views this Sermon as an expression of Newman’s personal struggle from 1839 to 1845: in the midst of confusion, he pondered; against the threat of liberal skepticism, he defended truth; in the face of doubt, he reaffirmed his relationship with God.
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56. Newman Studies Journal: Volume > 9 > Issue: 2
Kei Uno John Henry Newman’s Educational Ideas in Japan
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John Henry Newman’s educational ideas, which first became known in Japan before the Pacific War, continue to attract followers, especially as a result of the foundation of the Newman Society of Japan in 1983. However, this interest in Newman has had mixed results: on the one hand, some Japanese secular scholars who have tried to adopt Newman’s educational ideas to Japanese higher education do not seem interested in Catholicism. On the other hand, some post-war educational ideas of Japanese Catholics seem incompatible with Newman’s spirituality and thought.
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57. Newman Studies Journal: Volume > 9 > Issue: 2
Joseph Redfield Palmisano John Henry Newman’s Methodology for Theological Inquiry
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This essay proposes that Newman’s developmental methodology, as presented in his Fifteenth Oxford University Sermon, has a contemporary relevance for advancing insights into revelation by encouraging believers to engage with the theo-Logos. Since the word of God is embodied in doctrine and understood through symbol and ritual, doctrinal propositions should be considered “living ideas” which become embodied in the believer and so deepen the believer’s relationship with Christ and the community of believers through a liturgical symbolic order.
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58. Newman Studies Journal: Volume > 9 > Issue: 2
Marcin Kuczok The Christian Life as War in John Henry Newman’s Parochial and Plain Sermons (1834–1843)
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Among the various descriptions of the Christian life in Newman’s Parochial and Plain Sermons (1834–1843), the metaphor of war is prominent. This essay examines Newman’s extensive use of the metaphor of war from the viewpoint of cognitive semantics, which assumes that transcendental reality can only be conceived of and described in language that uses such conceptual mechanisms as image schemata, metaphor, metonymy, and conceptual blending. Analyzing the conceptual phenomena inherent in the metaphor of war provides both a better understanding of Newman’s Parochial and Plain Sermons as well as a better appreciation of Newman’s understanding of the Christian life.
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59. Newman Studies Journal: Volume > 9 > Issue: 2
Ryan Vilbig John Henry Newman and Empiricism
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John Henry Newman (1801–1890) was deeply influenced by the British empiricist school of the eighteenth century, particularly by the philosophy of David Hume(1711–1776). Though frequently disputing Hume’s conclusions, Newman nevertheless worked to develop a theistic form of empiricism that integrated the developing scientific worldview with traditional Christian philosophy. In light of recently renewed interest in Hume, this essay first explores Newman’s empiricist leanings and then proposes that his distinctive philosophy can contribute to modern discussions about the relationship of science and religion.
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60. Newman Studies Journal: Volume > 9 > Issue: 2
Ryan McDermott John Henry Newman and the Oratory School Latin Plays
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This essay describes Newman’s adaptations of plays by Plautus (c. 254–184 BC) and Terence (195/185–159 BC) for performance at the Birmingham Oratory School. Because Newman believed in the value of Latin plays for students, he expended a great deal of energy on their adaptation and production while carefully editing the plays to omit any questionable content.
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