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61. Newman Studies Journal: Volume > 12 > Issue: 2
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62. Newman Studies Journal: Volume > 13 > Issue: 1
Rev. Joseph Roby Alencherry Newman, The Liturgist: An Introduction to the Liturgical Theology of John Henry Newman
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A reading of Newman’s life and writings in a liturgical perspective is an innovative and pertinent task. This article analyses six of Newman’s sermons, preached between 1829 and 1831, in their liturgical context. It offers us, in germ, an outline of his liturgical theology. Newman persistently subordinated sermons to public prayer. Every church activity, primarily preaching, is directed toward liturgical worship. He defines liturgy etymologically as “public service.” “Public” refers to the ecclesial nature of liturgy, within its two dimensions: corporate and pneumatic. “Service” refers to two aspects, which are always intertwined: it denotes the sacrificial and thanksgiving character of liturgy. Liturgy is our self-sacrifice and our praise to God. In Newman's view, liturgy is the primary repository of apostolic teaching and Church tradition. Consequently, it is the best teacher of faith formation. Thus, in Newman, there is constant interaction between liturgy and life of faith.
63. Newman Studies Journal: Volume > 13 > Issue: 1
Susanne Calhoun The Indwelling Spirit: From Christology to Ecclesiology in John Henry Newman
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John Henry Newman made use of an analogy between the Holy Spirit in the life of Christ and the Spirit in the life of the Church: as the Spirit indwelled and empowered the incarnate Christ during his earthly life, so the Spirit indwells and empowers the Church in the present age. Newman’s use of this particular analogy sheds light on his doctrine of the co-synkatabasis of the Son and Spirit in salvation history, affirms the weight he gave to the process of divinization in his soteriology, and remains indispensable for a full picture of Newman’s ecclesiology.
64. Newman Studies Journal: Volume > 13 > Issue: 1
Daniel J. Pratt Morris-Chapman Newman and the “Problem of the Criterion” Revisited
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Several Newman commentators consider that his work has been ignored by philosophers. This essay re-examines Newman’s work in relation to the particularist approach to the “problem of the criterion” in order to see whether or not Marty Maddox’s methodist depiction of Newman’s Grammar of Assent has actually obscured Newman’s relevance to this contemporary philosophical position.
65. Newman Studies Journal: Volume > 13 > Issue: 1
Keith Lemna Louis Bouyer’s Development of Cardinal Newman’s Sacramental System
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This paper explores Louis Bouyer’s indebtedness to Cardinal Newman in developing a sacramental cosmology in his monograph Cosmos. It connects Bouyer to Newman on the level of shared theological themes and biographical imitation. It shows some of the ways in which Bouyer’s theology of the mystery of creation is an extension and development of Newman’s thinking on the invisible world, especially as articulated in Parochial and Plain Sermons and Apologia.
66. Newman Studies Journal: Volume > 13 > Issue: 1
Kei Uno The Japanese Collection of Newman Studies
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The Japanese Collection of Newman Studies was donated to the National Institute for Newman Studies in 2015. The collection is made up of books, articles, newsletters, handwritten letters, postcards and photocopies underpinning the history of the Japanese reception of the spirit and ideas of John Henry Newman. This article presents the work of the main donor of the collection, Reiko Nagakura (1935-2016), and a brief history of Newman Studies in Japan.
67. Newman Studies Journal: Volume > 13 > Issue: 2
Kenneth L. Parker Editor’s Welcome
68. Newman Studies Journal: Volume > 13 > Issue: 2
John F. Crosby The Personalism of John Henry Newman as Interpreted Through the Personalism of Karol Wojtyla
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I use concepts of Karol Wojtyla’s personalism, especially the concept of subjectivity, to explain Newman’s personalism. There is a “turn to the subject” in Wojtyla, and there is a similar “turn to the subject” in Newman; and they explain each other. Thus Newman’s distinction between the theological intellect and the religious imagination, and his particular concern with the latter, is shown to be an expression of his personalism. I try not only to throw new light on Newman’s personalism, but also to explain why his personalism, as Wojtyla’s, has been mistaken for subjectivism. I show that there is in Newman, as in Wojtyla, a unity of subjectivity and objectivity that secures his thought against subjectivism.
69. Newman Studies Journal: Volume > 13 > Issue: 2
Marvin R. O’Connell Newman and the Irish Bishops
70. Newman Studies Journal: Volume > 13 > Issue: 2
Javier Sánchez-Cañizares Cognitive Inhibition and the Conscious Assent to Truth: A Newmanian Perspective
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When must a specific cognitive habit be called upon to solve a problem? In the subject’s learning process, “knowing-to” is connected with a conscious particular judgment of truth or “aha” moment enacting a new behavioral schema. This paper comments on recent experiments supporting the view that a shift from automatic to controlled forms of inhibition, involving conscious attention, is crucial for detecting errors and activating a new strategy in complex cognitive situations. The part that consciousness plays in this process agrees with its philosophical description as “judge of truth”, and can thus be regarded as an essential precursor to the development of higher cognitive habits. In this regard, John Henry Newman’s explanation of human assent to truth, for which our consciousness of self is always prior, proves to be decisive.
71. Newman Studies Journal: Volume > 13 > Issue: 2
M. Katherine Tillman A Tribute to Fr. Marvin R. O’Connell
72. Newman Studies Journal: Volume > 13 > Issue: 2
Fr. Peter Conley Exploring Blessed John Henry Newman’s Bereavement Letters
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This series examines an often neglected area in Newman studies. Its purpose is not to provide an exhaustive analysis of his wide and complex theology of bereavement. What its articles aim to do, however, is succinctly introduce to readers various avenues for further research.The next two articles in this series are intrinsically linked by the implications of Newman’s Sacramental Principle. They also act as a bridge to a future theme of significance, namely, how he reflected upon Victorian funeral customs per se. Although Newman does not refer to his Sacramental Principle in his bereavement letters by name, their theology clearly presupposes it- as the first article will show. The second paper, in a complimentary way, illustrates that at the heart of this Principle lies Newman’s interpretation of grief as a personal encounter with the wounded and risen Christ. He, in turn, through the power of the Holy Spirit, brings our loved ones to us wherever we happen to be. Thus, for Newman, bereavement is an experience of the union between the Church on earth and the Church in heaven.
73. Newman Studies Journal: Volume > 13 > Issue: 2
Fr. Peter M. J. Stravinskas Cardinal Newman and Pope Francis: Catholic Schools as Key to an Educated Laity
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When people hear the name of Cardinal Newman, one of the first associations they make is to his Idea of a University. However, it is rarely known that his first love was Catholic education at the elementary and secondary levels, so that the Oratory School he founded has been described as the “apple of his eye.” Interestingly, Pope Francis is the first pontiff in modern history, at least, to have taught high school (chemistry and Latin) and who has reflected extensively on his own personal experiences of being raised by the Salesian Fathers in Argentina. Both Newman and Francis would regard Catholic elementary and secondary schools as essential to producing what Newman repeatedly referred to as “an educated laity” – equally essential for what St. John Paul II dubbed “the new evangelization.”
74. Newman Studies Journal: Volume > 14 > Issue: 1
Dr. Ryan Marr: NSJ Editor and NINS Director
75. Newman Studies Journal: Volume > 14 > Issue: 1
Kenneth L. Parker Letter from the Editor
76. Newman Studies Journal: Volume > 14 > Issue: 1
John T. Ford The "State" of Newman Studies
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Following the medical practice of evaluating a person’s “state” of health in terms of prior history, present diagnosis and future prognosis, this essay comments briefly on four areas or—to use medical parlance— “branches” of Newman studies: (1) Autobiographical: Newman as he portrayed himself; (2) Interpretive: Newman as others have depicted him; (3) Motivational: Newman’s life and work as inspiring others; (4) Transcultural: Newman’s life and work as crossing cultures. By way of conclusion, I will share a dream about a digital reading of Newman’s Apologia in the future.
77. Newman Studies Journal: Volume > 14 > Issue: 1
Elizabeth H. Farnsworth: Managing Editor
78. Newman Studies Journal: Volume > 14 > Issue: 1
C. Michael Shea, Robert J. Porwoll Newman's Theses de Fide: A New Edition, Translation, and Commentary
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John Henry Newman wrote the “Theses de Fide” in Rome as a seminary student in 1846/1847, and the text represents a key point in the development of his thought. Newman wrote the “Theses” in an attempt to grapple with scholastic categories on faith, a question that had occupied him in the Anglican Church for years. Although the “Theses” were not published in Newman’s life, he returned to these reflections often over the course of his Roman Catholic career. This edition and partial translation of the “Theses de Fide” is to aid general readers in understanding this moment in Newman’s life, and to assist specialists in approaching the manuscript record of the “Theses” themselves.
79. Newman Studies Journal: Volume > 14 > Issue: 1
Andreas Koritensky The Early John Henry Newman on Faith and Reason
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The catholic reception of John Henry Newman’s work is traditionally focused on his late writings, though Newman developed almost his entire philosophical and theological program during his Anglican years. Especially his Oxford University Sermons provide an epistemology that challenged the current rationalist interpretation of faith. In his analysis of ethical sagacity, Aristotle’s point of departure is the spoudaios, a person with well-formed character. Newman adapted this perspective for his investigation of the concept of faith. It drew his attention to the relation of reason and affections. And it made him aware of the role of informal reasoning, the Aristotelian phronesis, which Newman combined with John Locke’s epistemology into a broader, humanistic concept of rationality.
80. Newman Studies Journal: Volume > 2 > Issue: 1
Newman Chronology