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. 

Tuninetti argues that at the College in Rome he eventually found, and was profoundly attracted by, what he had long been looking for: the opportunity to participate in the daily life of an established Catholic community—at a time when he was considering his own vocation within the Church of Rome.

The newest volume in the Birmingham Oratory’s Millennial Edition of Newman’s works published My Campaign Part I for the first time. 

Patricia O’Leary’s The Gentleman Saint (Gracewing, 2020) is a short and delightful introduction to John Henry Newman. 

Newman ministered to the sick and dying cholera victims and their families in Oxford, Birmingham, and Bilston. 

In 1846 Newman traveled to Rome a second time, specifically for his seminary studies in preparation for his ordination as a Catholic priest.