Two hundred years ago, on 13 June 1824, the young Fellow of Oriel College, Oxford, who today the Church celebrates as a saint, made his way down the High and St. Aldate’s with his surplice and his MA hood, to be made a deacon of the Church of England in Christ Church Cathedral, the former medieval nunnery and shrine to St. Frideswide until Thomas Wolsey chose it to become Cardinal College in 1525.
The Sisters of Mercy are probably one of the best-known female Catholic congregations, having even entered popular culture; so much so that in 1971 musician and singer Leonard Cohen used their name as a title for one of his songs. Later in 1980 a newly formed rock band also took the name, having been influenced by Cohen’s song. However conflicted anybody might feel about the use of the name in these contexts, it demonstrates the indelible impression that the congregation has made on society in general, in a way that few others have.
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.
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.
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.
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 <em>Letter to Pusey</em>, 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.
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