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John Henry Newman (1801 90) was a major figure in
nineteenth-century religious history. He was one of the major
protagonists of the Oxford or Tractarian Movement within the Church
of England whose influence continues to be felt within Anglicanism.
A high-profile convert to Catholicism, he was an important
commentator on Vatican I and is often called 'the Father' of the
Second Vatican Council. Newman's thinking highlights and
anticipates the central themes of modern theology including
hermeneutics, the importance of historical-critical research, the
relationship between theology and literature, and the
reinterpretation of the nature of faith. His work is characterised
by two elements that have come especially to the fore in
post-modern theology, namely, the importance of the religious
imagination and the fiduciary character of all knowledge. This
Companion fills a need for an accessible, comprehensive and
systematic presentation of the major themes in Newman's work.
This book provides the first critical edition of John Henry
Newman's classic work, A Grammar of Assent. The editor's
introduction contains a synopsis of Newman's argument as well as an
account of the development of his thought and a history of the
composition of the final text. Ker discusses critical reaction to
the Grammar and attempts to clarify and interpret Newman's thoughts
in areas where his meaning has been misunderstood. A Textual
Appendix lists every variant published in Newman's lifetime and the
editor's Notes include detailed references to Newman's other
writings. full use has been made of the manuscript drafts and all
available philosophical notebooks and papers.
John Henry Newman is often described as 'the Father of the Second
Vatican Council'. He anticipated most of the Council's major
documents, as well as being an inspiration to the theologians who
were behind them. His writings offer an illuminating commentary
both on the teachings of the Council and the way these have been
implemented and interpreted in the post-conciliar period. This book
is the first sustained attempt to consider what Newman's reaction
to Vatican II would have been. As a theologian who on his own
admission fought throughout his life against theological
liberalism, yet who pioneered many of the themes of the Council in
his own day, Newman is best described as a conservative radical who
cannot be classed simply as either a conservative or liberal
Catholic. At the time of the First Vatican Council, Newman
adumbrated in his private letters a mini-theology of Councils,
which casts much light on Vatican II and its aftermath. Noted
Newman scholar, Ian Ker, argues that Newman would have greatly
welcomed the reforms of the Council, but would have seen them in
the light of his theory of doctrinal development, insisting that
they must certainly be understood as changes but changes in
continuity rather than discontinuity with the Church's tradition
and past teachings. He would therefore have endorsed the so-called
'hermeneutic of reform in continuity' in regard to Vatican II, a
hermeneutic first formulated by Pope Benedict XVI and subsequently
confirmed by his successor, Pope Francis, and rejected both
'progressive' and ultra-conservative interpretations of the Council
as a revolutionary event. Newman believed that what Councils fail
to speak of is of great importance, and so a final chapter
considers the kind of evangelization - a topic notably absent from
the documents of Vatican II - Newman thought appropriate in the
face of secularization.
John Henry Newman (1801 90) was a major figure in
nineteenth-century religious history. He was one of the major
protagonists of the Oxford or Tractarian Movement within the Church
of England whose influence continues to be felt within Anglicanism.
A high-profile convert to Catholicism, he was an important
commentator on Vatican I and is often called 'the Father' of the
Second Vatican Council. Newman's thinking highlights and
anticipates the central themes of modern theology including
hermeneutics, the importance of historical-critical research, the
relationship between theology and literature, and the
reinterpretation of the nature of faith. His work is characterised
by two elements that have come especially to the fore in
post-modern theology, namely, the importance of the religious
imagination and the fiduciary character of all knowledge. This
Companion fills a need for an accessible, comprehensive and
systematic presentation of the major themes in Newman's work.
Ian Ker presents a major collection of Newman's writings,
celebrating his full achievements as both a universally significant
religious thinker, and a major Victorian writer. An unsystematic
thinker, Newman's ideas are scattered throughout his works - most
of which were 'occasional' in their origin. This anthology provides
a rich and varied sampling from his voluminous works, drawing our
attention to some of the very finest passages in Newman's writings
whether selected from his well-known publications or from
occasional texts that are difficult to find in print. The selection
is divided into five sections, which focus on his life as an
educator, a philosopher, a preacher, a theologian, and a writer.
This full-length life of John Henry Newman is the first
comprehensive biography of both the man and the thinker and writer.
It draws extensively on material from Newman's letters and papers.
Newman's character is revealed in its complexity and contrasts: the
legendary sadness and sensitivity are placed in their proper
perspective by being set against his no less striking qualities of
exuberance, humour, and toughness. This book attempts to do justice
to the fullness of Newman's achievement and genius: the Victorian
'prophet' or 'sage', who ranks among the major English prose
writers; the dominating religious figure of the nineteenth century,
who can now be recognised as the forerunner of the Second Vatican
Council and the modern ecumenical movement; and finally, the
universal Christian thinker, whose significance transcends his
culture and time.
John Henry Newman (1801-90) was brought up in the Church of England
in the Evangelical tradition. An Oxford graduate and Fellow of
Oriel College, he was appointed Vicar of St Mary's Oxford in 1828;
from 1839 onwards he began to have doubts about the claims of the
Anglican Church and in 1845 he was received into the Roman Catholic
Church. He was made a Cardinal in 1879. His influence on both the
restoration of Roman Catholicism in England and the advance of
Catholic ideas in the Church of England was profound. This volume
covers a crucially important and significant period in Newman's
life. The Church of England bishops' continuing condemnation of
Tract 90 - plus Pusey's two-year suspension for preaching a
university sermon on the Real Presence - are major factors in
Newman resigning as Vicar of St Mary's, Oxford. His doubts about
the Church of England are deeper and stronger than ever, and he is
moving closer to Rome. William Lockhart's sudden defection to Rome
in August 1843 precipitates his resignation. He preaches his final
Anglican sermon, 'The Parting of Friends', and retires into lay
communion at Littlemore. The first edition of University Sermons,
including the celebrated sermon on theological development,
virtually sells out within a fortnight.
John Henry Newman (1801-90) was brought up in the Church of England
in the Evangelical tradition. An Oxford graduate and Fellow of
Oriel College, he was appointed Vicar of St Mary's Oxford in 1828;
from 1839 onwards he began to have doubts about the claims of the
Anglican Church and in 1845 he was received into the Roman Catholic
Church. He was made a Cardinal in 1879. His influence on both the
restoration of Roman Catholicism in England and the advance of
Catholic ideas in the Church of England was profound. This volume
covers a crucially important and significant period in Newman's
life. The Church of England bishops' continuing condemnation of
Tract 90 - plus Pusey's two-year suspension for preaching a
university sermon on the Real Presence - are major factors in
Newman resigning as Vicar of St Mary's, Oxford. His doubts about
the Church of England are deeper and stronger than ever, and he is
moving closer to Rome. William Lockhart's sudden defection to Rome
in August 1843 precipitates his resignation. He preaches his final
Anglican sermon, 'The Parting of Friends', and retires into lay
communion at Littlemore. The first edition of University Sermons,
including the celebrated sermon on theological development,
virtually sells out within a fortnight.
G. K. Chesterton is remembered as a brilliant creator of nonsense
and satirical verse, author of the Father Brown stories and the
innovative novel, The Man who was Thursday, and yet today he is not
counted among the major English novelists and poets. However, this
major new biography argues that Chesterton should be seen as the
successor of the great Victorian prose writers, Carlyle, Arnold,
Ruskin, and above all Newman. Chesterton's achievement as one of
the great English literary critics has not hitherto been fully
recognized, perhaps because his best literary criticism is of prose
rather than poetry. Ian Ker remedies this neglect, paying
particular attention to Chesterton's writings on the Victorians,
especially Dickens. As a social and political thinker, Chesterton
is contrasted here with contemporary intellectuals like Bernard
Shaw and H. G. Wells in his championing of democracy and the
masses. Pre-eminently a controversialist, as revealed in his
prolific journalistic output, he became a formidable apologist for
Christianity and Catholicism, as well as a powerful satirist of
anti-Catholicism. This full-length life of G. K. Chesterton is the
first comprehensive biography of both the man and the writer. It
draws on many unpublished letters and papers to evoke Chesterton's
joyful humour, his humility and affinity to the common man, and his
love of the ordinary things of life.
John Henry Newman is often described as 'the Father of the Second
Vatican Council'. He anticipated most of the Council's major
documents, as well as being an inspiration to the theologians who
were behind them. His writings offer an illuminating commentary
both on the teachings of the Council and the way these have been
implemented and interpreted in the post-conciliar period. This book
is the first sustained attempt to consider what Newman's reaction
to Vatican II would have been. As a theologian who on his own
admission fought throughout his life against theological
liberalism, yet who pioneered many of the themes of the Council in
his own day, Newman is best described as a conservative radical who
cannot be classed simply as either a conservative or liberal
Catholic. At the time of the First Vatican Council, Newman
adumbrated in his private letters a mini-theology of Councils,
which casts much light on Vatican II and its aftermath. The leading
Newman scholar, Ian Ker, argues that Newman would have greatly
welcomed the reforms of the Council, but would have seen them in
the light of his theory of doctrinal development, insisting that
they must certainly be understood as changes but changes in
continuity rather than discontinuity with the Church's tradition
and past teachings. He would therefore have endorsed the so-called
'hermeneutic of reform in continuity' in regard to Vatican II, a
hermeneutic first formulated by Pope Benedict XVI and subsequently
confirmed by his successor, Pope Francis, and rejected both
'progressive' and ultra-conservative interpretations of the Council
as a revolutionary event. Newman believed that what Councils fail
to speak of is of great importance, and so a final chapter
considers the kind of evangelization-a topic notably absent from
the documents of Vatican II-Newman thought appropriate in the face
of secularization.
John Henry Newman (1801-90) described writing this account of his religious development as 'one of the most terrible trials that I have had'. Having inspired and led the Oxford or Tractarian Movement before he abandoned Anglicanism for the Church of Rome, Newman regularly found himself the target of virulent anti-Catholic prejudice in Victorian England. The Apologia was his autobiographical response to a public attack by the novelist Charles Kingsley on his personal integrity. With it he not only convinced a suspicious public of the sincerity of his beliefs, but he also produced a literary masterpiece which has often been compared with St Augustine's Confessions. The Apologia, which ends with a brilliant defence of Catholicism, was a turning-point in English cultural history, successfully challenging the dominant tradition of 'no Popery'. For Newman personally the work was a 'mental child-bearing' as he recounted the dramatic story of a conversion which rocked the Church of England to its foundations and which was to have profound consequences for the Roman Catholic Church.
G. K. Chesterton is remembered as a brilliant creator of nonsense
and satirical verse, author of the Father Brown stories and the
innovative novel, The Man who was Thursday, and yet today he is not
counted among the major English novelists and poets. However, this
major new biography argues that Chesterton should be seen as the
successor of the great Victorian prose writers, Carlyle, Arnold,
Ruskin, and above all Newman.
Chesterton's achievement as one of the great English literary
critics has not hitherto been fully recognized, perhaps because his
best literary criticism is of prose rather than poetry. Ian Ker
remedies this neglect, paying particular attention to Chesterton's
writings on the Victorians, especially Dickens. As a social and
political thinker, Chesterton is contrasted here with contemporary
intellectuals like Bernard Shaw and H. G. Wells in his championing
of democracy and the masses. Pre-eminently a controversialist, as
revealed in his prolific journalistic output, he became a
formidable apologist for Christianity and Catholicism, as well as a
powerful satirist of anti-Catholicism.
This full-length life of G. K. Chesterton is the first
comprehensive biography of both the man and the writer. It draws on
many unpublished letters and papers to evoke Chesterton's joyful
humour, his humility and affinity to the common man, and his love
of the ordinary things of life.
Mere Catholicism explains in easily accessible, non-technical
language the fundamental doctrines of Catholicism. It also shows
how these doctrines follow naturally from the fundamental doctrines
common to orthodox Christians (?mere Christianity?). Catholicism
can mystify or even repel other Christians, while its complexities
can confuse Catholics themselves. Ian Ker's stimulating book makes
Catholicism come alive as the fullness of Christianity.
The centennial of John Henry Newman's death in 1890 marks an
appropriate time for a critical reevaluation of his work. Here Ian
Ker, noted Newman scholar and author of the definitive John Henry
Newman: A Biography, considers Newman's achievement as a whole but
in a focused and selective way. Ker deliberately concentrates on
five aspects of Newman's intellectual and literary achievement that
constitute his essential genius. Newman's role as an educator is
examined first through an interpretation of his theory of a liberal
education found in The Idea of a University, which Ker claims has
often been misunderstood in certain crucial respects. Newman's
philosophical writings, including An Essay in Aid of a Grammar of
Assent, are looked at next while Ker argues that Newman is not
simply an important apologist for Christianity but also a
significant philosopher in his own right, whose originality is only
beginning to be appreciated. Ker also presents Newman the preacher,
providing a critique of the Anglican sermons that have long been
recognized for their spirituality but that have received
surprisingly little attention with regard to their homiletic and
literary art. Newman's theological themes are explored as Ker
offers a reassessment and overall view of the theological writings
of both the Anglican and Catholic periods. And, lastly, Ker
considers Newman's literary achievement, which has been generally
underrated and to a considerable extent even unperceived.
Throughout this provocative book, Ker mediates Newman's theological
understanding to the believer of today, to the inquiring general
reader, and to all scholars interested in embracing both
post-Vatican II thinking and traditional Catholic thought.
An excellent, very readable summary of Cardinal Newman's
intellectual achievement - Ker's most original contribution lies in
his attempt to credit Newman with an original theory of knowledge
and enduring significance as a philosopher. Library Journal
An Essay on the Development of Christian Doctrine, reprinted from
the 1878 edition, “is rightly regarded as one of the most seminal
theological works ever to be written,” states Ian Ker in his
foreword to this sixth edition. “It remains,” Ker continues,
"the classic text for the theology of the development of doctrine,
a branch of theology which has become especially important in the
ecumenical era.” John Henry Cardinal Newman begins the Essay by
defining how true developments in doctrine occur. He then delivers
a sweeping consideration of the growth of doctrine in the Catholic
Church from the time of the Apostles to his own era. He
demonstrates that the basic “rule” under which Christianity
proceeded through the centuries is to be found in the principle of
development, and he emphasizes that throughout the entire
life of the Church this principle has been in effect and safeguards
the faith from any corruption.
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