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141. 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.
142. 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.
143. 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.
144. 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.
145. 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.
146. 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.
147. 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.
148. 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.
149. 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.
150. 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.
151. Newman Studies Journal: Volume > 9 > Issue: 2
Dominic Pigneri John Henry Newman’s Whitehall Preachership of 1828: “Christmas day what a nuisance!”
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Newman was offered a preachership at Whitehall Chapel in London for the second part of December; he accepted the invitation, even though he anticipated that the task would be “a bore.” Unfortunately for Newman, his experience turned out to be more burdensome than he had expected; the result was a very frustrating Christmas.
152. Newman Studies Journal: Volume > 9 > Issue: 2
W. J. Copeland Newman’s Parochial and Plain Sermons “Found a Response in the Hearts and Minds and Consciences of Those to Whom They Were Addressed.”
153. Newman Studies Journal: Volume > 1 > Issue: 1
John T. Ford Cor ad Cor Loquitur: Heart Speaks to Heart
154. Newman Studies Journal: Volume > 1 > Issue: 1
Marvin R. O’Connell Newman and the Irish Bishops
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What was the background to Newman’s rectorship of the Catholic University in Dublin? In 1845 the British government proposed to establish three non-denominational colleges in Ireland; some of the Irish bishops felt that it would be possible to work out a modus vivendi with the government. A slight majority of the bishops, however, opposed these so-called “godless” colleges and voted at the Synod of Thurles in 1850, to found a Catholic University in Ireland—a country that had been repeatedly decimated by poverty and oppression, and a few years earlier the potato famine (1845-48).
155. Newman Studies Journal: Volume > 1 > Issue: 1
Paul Chavasse John Henry Newman: A Saint for Our Times
156. Newman Studies Journal: Volume > 1 > Issue: 1
John T. Ford Pastoral Vignettes
157. Newman Studies Journal: Volume > 1 > Issue: 1
Newman Bibliography
158. Newman Studies Journal: Volume > 1 > Issue: 1
Mary Katherine Tillman An Introduction to “The Dream Of Gerontius” by Cardinal John Henry Newman and Sir Edward Elgar
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Newman’s dramatic poem, “The Dream of Gerontius” (1865), was set to music by Edward Elgar (1857-1934) in 1900. This essay brings out the sympathy of mind and heart between poet and composer, and perhaps between them both and the listener of today, as well as the universality and depth of the human stake in some kind of personal and peopled life after death.
159. Newman Studies Journal: Volume > 1 > Issue: 1
Avery Cardinal Dulles Newman In Retrospect
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This article, originally the concluding chapter of Cardinal Dulles’ recent book on Newman’s theology, provides an insightful discussion of Newman’s relevance for today by comparing his theological thought with a series of themes that were subsequently treated by the Second Vatican Council (1962-65): from revelation and faith, scripture and tradition, and the development of doctrine, to questions of ecclesiology, especially infallibility, the role of the laity, and social-political issues.“After nearly two centuries, the writings of Newman continue to have a very modern ring,” Dulles writes.
160. Newman Studies Journal: Volume > 1 > Issue: 1
Stephanie Terril Grateful Reflections from the First Newman Scholar at the National Institute tor Newman Studies