Compared to my usual diet of scholarly articles and books, Newman’s writings stood out for what appeared to me as their meandering character. Unlike most contemporary works, Newman does not state upfront what he is going to say and then take the reader through the motions of a demonstration delivered blow by blow. He begins, instead, with a puzzle, or a question, that he brings before his audience; he unfolds his thinking slowly, almost searchingly, from his initial questions; he also frequently refrains from tying up his argument, leaving whatever he said simply to “air” with the reader.
Newman scholars interested in philosophy should take note of Daniel J. Pratt Morris-Chapman’s recent book, Newman in the Story of Philosophy: The Philosophical Legacy of Saint John Henry Newman. While standard histories of philosophy tend to make no mention of Newman as a philosopher, Pratt Morris-Chapman thinks this is a mistake. This is not only because he takes Newman to have a body of philosophical work that is worthy of our attention, but because he takes Newman’s thought to have played an important role in the development and progress of philosophy in the nineteenth and twentieth centuries.
Richard Dawson did not write “The Complete History of the Oxford Movement.” Instead, he gives us “The Spirit of the Oxford Movement,” a thoroughgoing account of the relationships and friendships between three of the movement’s figureheads: Keble, Froude, and of course, Newman. By focusing on the relationships between the movement’s pioneers, Dawson can argue for the emotional impetus that underlies the mission of the Oxford Movement, a sense that is perhaps best captured by the men’s poetry rather than their Tractarian works.
When the Pope beatified Newman in 2010, he traveled to the United Kingdom to honor the “saintly Englishman” from whom he had learned numerous invaluable lessons. In his sermon for the occasion, the Pope exclaimed, “in Blessed John Henry, that tradition of gentle scholarship, deep human wisdom and profound love for the Lord has borne rich fruit.” It is in this scholarly yet prayerful pursuit of the truth that Ratzinger found a fellow friend in Newman.
Two major pieces of literature on Augustus Welby Pugin (1812–1852), the renowned Gothic Revivalist and Catholic convert who designed Big Ben, the Houses of Parliament, six cathedrals, and more, state, in summary fashion, that Pugin illustrated St John Henry Newman’s Live of the English Saints. The late Professor Margaret Belcher, however, provided a great deal of detail on this subject in the second volume of her The Collected Letters of A.W.N. Pugin, published in 2003. This essay republishes, for the first time since 1914, all eleven of Pugin’s illustrations and does so for the first time ever in a single document.
Matthew Levering’sNewman on Doctrinal Corruption navigates St. John Henry Newman’s responses to five separate challenges directed against the Catholic Church.
Festivals of Faith: Sermons for the Liturgical Year, by St. John Henry Newman, edited by Melinda Nielsen, presents an impressive and carefully arranged collection of Newman’s homilies.
Time to Delay No Longer is, as its subtitle suggests, a true search for faith. In this work, the late Bill Evans (1933–2017) endeavors to recount his conversion to the Catholic faith. His account of conversion centers around a profound systematic analysis of the Catholic Church and its claim towards religious authority.
If our charge as Christians is to be holy in all that we do, what does this way of life look like in today’s world? This question is not easily answered simply by looking to past examples.
Earlier this year, NINS got the chance to sit down with Grant Kaplan and discuss the release of his new book Faith and Reason through Christian History -- Dr. Kaplan provides some helpful insights into the genesis and implications of his book.
