What is the reason for the continued interest in Newman’s theology? This article’s reply that Newman was a contextual theologian is based on a consideration of three questions:Was Newman a theologian? What was the context of his theology? What are the reasons for Newman’s theological longevity?

Article From Proceedings Of The Fifth Annual Meeting Of The Catholic Theological Society Of America, June 26-28, 1950.

One of the major benefits of the Internet is that numerous books and essays that have long been out of print are now readily accessible—including the following booklet.

The author argues that since previous ecumenical approaches—conflict, conversion, collaboration, compromise—have been minimally effective, the new one of convergence may be more successful.

Newman was a prolific writer, but one who usually wrote on “call”; sometimes these calls were unexpected, but at other times they were a pastoral responsibility. Such was the case with his sermons, which exhibit four characteristics: biblically based, theologically grounded, circumstantially relevant, and spiritually insightful. As such, his sermons still appeal to readers today.

This essay examines the complementarity between Newman’s Apologia pro Vita Sua (1864), which provided an autobiographical account of his conversions, and his Grammar of Assent (1870), which described three types of inference—formal, natural, informal—that provide three paradigms for different types of religious conversion.

This essay examines Newman’s Dublin lecture on the relationship between Theology and Science—their inevitable intersections and their circumstantial collisions. What lessons can be learned from Newman’s “view” of Theology and Science in considering the confrontations between Theology and Science in the twenty-first century?

Newman was a prolific writer, but one who usually wrote on “call”; sometimes these calls were unexpected, but at other times they were a pastoral responsibility. Such was the case with his sermons, which exhibit four characteristics: biblically based, theologically grounded, circumstantially relevant, and spiritually insightful. As such, his sermons still appeal to readers today.

This essay, which was originally presented at the first Coloquio Internacional at the Guadalajara Campus of the Universidad Panamericana, Mexico, October 8-10, is a short introduction to Newman’s writings in six areas—autobiography, philosophy, theology, literature, education and spirituality—along with some suggestions for additional reading, particularly for those beginning Newman studies.

This essay examines Newman’s Dublin lecture on the relationship between Theology and Science—their inevitable intersections and their circumstantial collisions. What lessons can be learned from Newman’s “view” of Theology and Science in considering the confrontations between Theology and Science in the twenty-first century?

This essay examines the complementarity between Newman’s Apologia pro Vita Sua (1864), which provided an autobiographical account of his conversions, and his Grammar of Assent (1870), which described three types of inference—formal, natural, informal—that provide three paradigms for different types of religious conversion.

In spite of the difficulties of traveling in the nineteenth century, Newman traveled frequently—usually in order to fulfill pastoral duties or family responsibilities. The one occasion when he took an extended vacation was a voyage to the Mediterranean in 1832–1833. Part of this trip included a five-week stay in Rome, which provided material not only for letters home, but also for a series of theological reflections that were published in The British Magazine in 1834 and 1836.

Newman sought a via media—a middle ground—between “evidentialists,” who considered reason supreme and so disparaged faith, and “existentialists,” who wanted to create a fortress of faith impenetrable to reason. Examining the way people actually think, Newman identified three types of inference that lead people to make decisions. This inferential process, which is operative in the decisions of every day life, serves as a paradigm for understanding how the human mind—particularly the illative sense—operates in religious matters; accordingly, Newman presents faith as (...) a personal and reasonable inference. (shrink)

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: Autobiographical: Newman as he portrayed himself; Interpretive: Newman as others have depicted him; Motivational: Newman’s life and work as inspiring others; 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. (shrink)

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: Autobiographical: Newman as he portrayed himself; Interpretive: Newman as others have depicted him; Motivational: Newman’s life and work as inspiring others; 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. (shrink)

Aristotle observed that a little mistake in the beginning in philosophical endeavors will be the source of greater ones later. In First Things, Hadley Arkes is concerned with the principles and moral reasoning which he considers to be the foundation of moral science. Ignorance of or indifference to these cause serious difficulties in the practical order which is the ultimate concern in moral discourse.