For readers who are interested in using the Pusey House collections for their research, here is an overview of what we have. Only original materials have been digitized, so the digital collection is slightly smaller than the physical one, but every authentic Newman item we have should now be accessible online.

Pusey’s appraisal of Mariology—a polemic containing a mixture of historical, theological and anecdotal evidence—was, on the whole, untrue and mostly a caricature; yet as Newman would be forced to admit in his formal published reply to Pusey in 1866, the Letter to Pusey, there was partial veracity to his claim that at times Mariology, in some of its devotional outpourings, has obscured devotion to God, especially God’s loving mediation brought to humanity through the Incarnation.

Newman’s influence is not relegated to the English-speaking world only; rather, it can be seen in the Spanish-speaking world as well.

The cumulative effect of the theological debates at Oxford, together with his pastoral experience and personal reflections, gradually led Newman to a more high church ecclesiological approach, especially on visibility, invisibility, and apostolicity of the church.

The dialogue I seek to construct between Troeltsch and Newman hinges particularly on Newman’s reception of the patristic concept of oikonomia.

Lingard remarked upon Newman’s career several times in his correspondence, usually with a mixture of suspicion and curiosity.

As an archivist, I was incredibly excited by the platform and conceptualization of access that NINS was creating, showing a forward-thinking vision that was almost unheard of at the time.

The primary purpose of Lemna’s masterful book The Apocalypse of Wisdom: Louis Bouyer’s Theological Recovery of the Cosmos is to shed light on the “twists and turns of the path Bouyer charts in Cosmos” (xiii).

This article aims to understand why a defense of a corporeal, real presence of Christ in the sacrament was problematic in nineteenth-century England.