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1
Mary, K. V. „John Henry Cardinal Newman : the pilgrim poet“. Thesis, University of North Bengal, 1996. http://hdl.handle.net/123456789/1151.
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2
Darmon, Georges. „La pensée pneumatologique du Cardinal John Henry Newman (1801-1890)“. Université Marc Bloch (Strasbourg) (1971-2008), 2002. http://www.theses.fr/2002STR20010.
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Sous le titre "La pensée pneumatologique du Cardinal John Henry Newman", cette thèse se propose d'explorer la conception newmanienne de l'Esprit Saint, Agent des oeuvres divines dans l'Economie du Salut, par le moyen de sa Présence dans l'âme du croyant et dans la communauté ecclesiale. Après avoir décelé dans la vie du cardinal Newman des éléments de maturation progressive de sa pensée pneumatologique, l'auteur articule son développement dans trois directions : 1) Une étude des fondements de cette pensée, dans une démarche qui prend pour point de départ la pneumatologie des Pères de l'Eglise, et en particulier Saint Athanase, pour affirmer la divinité de la Troisième Personne de la Trinité, d'une part ; et d'autre part partant de la définition proposée par Newman considérant l'Esprit Saint comme la présence secrète et permanente de Dieu dans la Création, une étude des manifestations de cette présence en chaque croyant et dans la communauté qu'ils forment, qu'il s'agisse de la Première Alliance (Shekhina) ou de la Seconde, la Nouvelle Alliance, inaugurée par l'Incarnation en la personne de Jésus-Christ. 2) Un recensement des modalités d'intervention de l'Esprit Saint, en tant qu'Agent des oeuvres divines au sein de la Création, intervention tout d'abord dans l'âme et le coeur du baptisé, aboutissant à en faire un pécheur justifié, dans l'Eglise ensuite, lieu privilégié de la mise en oeuvre des opérations de l'Esprit, dans l'accomplissement de ses missions, celles de guide et d'éducateur des fidèles, eux-mêmes appelés à être consultés dans l'Esprit, celle de la recherche de la promotion de son unité, etc. 3) Enfin, afin d'illustrer le caractère précurseur de certaines prises de position du Cardinal Newman annonçant d'une certaine manière, celles du Concile Vatican II, un constat relatif, de son point de vue, à la possibilité d'harmoniser, en les accordant, les positions doctrinales, jusque là séparatrices, des Catholiques et des Luthériens sur la doctrine de la justificationThe purpose of this work is to investigate Newman's concept of the Holy Spirit as an Agent of divine works within the Economy of Salvation. .
3
Mitchell, Gregory Paul. „A psychobiographical study of John Henry Newman“. Thesis, Nelson Mandela Metropolitan University, 2014. http://hdl.handle.net/10948/d1021145.
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This study is a psychobiographical study, aiming to explore and describe the life of John Henry Newman (1801-1890), a theologian, priest, and cardinal of the Roman Catholic Church, through the application of Erik Erikson’s theory of Psychosocial Development. Newman is a significant figure in the English-speaking Christian world and his life and thought remains of interest and importance, particularly in the fields of philosophy, theology, ecclesiology and education. Newman was beatified in 2010 and therefore this study also considers the hagiographical nature of biographical data. This study utilises a qualitative single case study approach and the subject was selected through purposive sampling based on interest value. Data were collected from primary and secondary sources to enhance validity. The data were analysed by organising and reducing information obtained regarding Newman’s life and then displaying it for discussion. The study considers Newman’s life, reconstructed from birth, through adolescence and adulthood to his death and also considers his posthumous legacy. The main themes of discussion revolve around Newman’s development of his religious identity and his life as a churchman and an academic. It considers how a psychosocially functional individual such as Newman manifests certain dystonic, maladaptive or malignant tendencies such as doubt, shame, guilt and overextension, and how these impact the formation of religious identity and the experience of God and the spiritual life. Basic trust, celibate intimacy and generativity emerged as three significant areas of importance in the Newman’s life and identity. The study highlighted the value of psychobiographical studies and of Erikson’s theory in understanding development. Recommendations for future research in this field are made in the hope of further uncovering and understanding personality, religious identity and psychosocial development.
4
Besnard, Maud. „L'idée d'université selon le cardinal John Henry Newman : éducation, religion, culture et développement de la personne“. Thesis, Sorbonne Paris Cité, 2015. http://www.theses.fr/2015USPCA033.
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L’Idée d’université de John Henry Newman est, à l’origine, une série de conférences universitaires, rédigées en 1852 ainsi qu’un ensemble d’essais et d’allocutions, publiées entre 1854 et 1858. C’est à l’occasion de la fondation de l’université catholique d’Irlande (1854) que la hiérarchie catholique invita Newman à exposer ses vues sur l’éducation. C’est principalement sur sa défense de l’éducation libérale et de l’enseignement théologique que repose l’argumentation de Newman. L’objet de cette étude est, d’une part, de montrer de quelle manière Newman articule sa pensée sur l’éducation avec l’ensemble de sa philosophie religieuse et culturelle et, d’autre part, de souligner de quelle manière la philosophie personnaliste de Newman offre une réponse alternative à la conception libérale et utilitariste de l’éducation. Dans un premier temps, on aborde la forme d’esprit de Newman, à travers les deux principes constitutifs de sa pensée : la conscience et l’intelligence personnelle. Ils témoignent de l’esprit de relation dont Newman fit preuve au détour de son expérience d’éducateur, de pasteur et de théologien. En un second temps, on s’interroge sur l’articulation entre sa pensée personnaliste et sa conception de l’université. Newman envisage l’idée d’université à l’aune de ce principe de relation, et dévoile ainsi la manière dont il conçoit l’organisation des savoirs, le milieu universitaire et les relations qui y sont exercées ainsi que le rôle de l’enseignement religieux sur la formation intellectuelle et morale. En un troisième temps, on interroge la relation entre l’approche culturelle de l’éducation et le personnalisme newmanien. En soutenant l’idée que l’éducation vise le développement de la personne, Newman souhaite montrer les bienfaits de la culture et, précisément, celle des humanités. Pour autant, l’éducateur catholique n’en oublie pas de souligner que la culture humaine peut aussi entrer en rivalité avec la conscience chrétienneThe Idea of a University by John Henry Newman (1801-1890) is originally a set of lectures on university written in 1852 and a collection of essays and inaugural lectures published between 1854 and 1858. On the occasion of the foundation of the Catholic University of Ireland, the Catholic hierarchy invited Newman to set out his views on education. It is mainly on his defence of liberal education and theological teaching that Newman’s argument is based. The aim of this study is, on the one hand, to show how Newman connects his thought on education with his whole religious and cultural philosophy and, on the other hand, to underline how Newman’s personalist philosophy is an alternative to the liberal and utilitarian conception of education. First, our study tackles the form of Newman’s mind through the two principles which are at the basis of his thought: conscience and personal intelligence. They both reveal the spirit of connectedness Newman showed throughout his experience as an educator, as a pastor and as a theologian. Secondly, our study examines the connection between his personalist thought and his idea of a university. Newman envisages the idea of a university in the light of this principle of connectedness, and so reveals the way he conceives the organization of knowledge, the university milieu and its interpersonal relations, as well as the influence of religious teaching on intellectual and moral training. Thirdly, our study examines the relationship between the cultural approach to education and Newman’s personalist thought. By asserting that education aims at developing the person, Newman wishes to show the benefits of culture, and more precisely, that of humanities. However, the Catholic educator does not forget to underline that human culture may also come into conflict with the Christian conscience
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Libaud, Frédéric. „"Au-delà du voile. . . " : le monde invisible dans les sermons paroissiaux du cardinal John Henry Newman“. Strasbourg, 2011. http://www.theses.fr/2011STRA1057.
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Dans les Sermons Paroissiaux (1825-1843), John Henry Newman utilise l’expression « monde invisible ». Dans une première partie, nous avons mis en évidence les diverses sources (personnelles, bibliques, patristiques et romantiques) auxquelles il a puisé pour forger le contenu de cette notion. Puis dans un second temps, nous en avons proposé une définition et souligné les implications théologiques (christologique, ecclésiologique et sacramentaire) et spirituelles. Au terme de ce travail, le monde invisible apparaît comme un concept clef dans les sermons et plus largement dans la pensée de Newman : il est le monde réel dans lequel vit tout baptiséIn the Plain and Parochial Sermons (1825-1843), John Henry Newman uses the expressions « invisible / unseen world ». In the first part, we have shown the differents fonts (personal, biblical, patristical and romantical) which he has taken to built this notion. Then, in a second part, we have developed her contain with the object to purpose a definition of the « invisible / unseen world » and to underline the consequences theologicals (christological, ecclesiological and sacramental) and spirituals. At the end of this work, the « invisible / unseen world » appears like a concept-key in the sermons and more in Newman’s thought : it is the real world in which every baptized lives
6
Allen, Wendy Kay. „'Prophet, priest and king' : an evaluation of John Henry Cardinal Newman's model of the Church“. Thesis, University of Bristol, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.430200.
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Rupert, M. Jane. „John Henry Newman on education“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0004/NQ35305.pdf.
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8
Coupet, Jacques. „La Prédiction anglicane de John Henry Newman“. Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb37596848q.
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9
Müller, Georg. „Die unsichtbare Welt : der Anspruch des Christentums im Leben und Denken von Henry Newman /“. Trier : Paulinus, 2009. http://d-nb.info/996542612/04.
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10
Fleischacker, David P. „John Henry Newman his understanding of science in The idea of a university /“. Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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11
Mooney, Charles Joseph. „Newman on conscience“. Thesis, [Hong Kong : University of Hong Kong], 1987. http://sunzi.lib.hku.hk/hkuto/record.jsp?B12354442.
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12
BONVEGNA, GIUSEPPE. „John Henry Newman. Tradizione, cultura religiosa e politica“. Doctoral thesis, Università Cattolica del Sacro Cuore, 2007. http://hdl.handle.net/10280/176.
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Il lavoro riguarda alcuni aspetti ancora non molto studiati della personalità intellettuale di John Henry Newman, vale a dire la proposta di una cultura cristiana alternativa alla secolarizzazione in ambito educativo e socio-politico, così come si sviluppò durante il corso della sua vita: il giudizio dato da Newman sull'antico regime inglese è il tema del primo capitolo; la riflessione degli ultimi anni oxoniensi e dei primi anni successivi alla conversione (il ruolo del cristianesimo e del cattolicesimo nella cultura inglese) è il tema del secondo successivo; la proposta educativa così come emerge degli scritti sull'Università è il tema del terzo capitolo; alla riflessione sul compito Stato e sui fondamenti della politica è infine dedicato il quarto capitolo.The work considers some aspects (not so studied yet) of the intellectual personality of John Henry Newman, that is the Christian cultural proposal alternative to the secularization in education, and in the social and political field, as it was developed during his life: the topic of the first chapter is Newman's opinion about the ancien regime; in the second chapter we study the reflection of the last Oxonian years and of the first years after his conversion (the role of Christianity and of Catholicism in English culture); the third chapter regards the educative proposal, as it develops from the writings on University onwards; the fourth chapter is dedicated to the reflections on the role of the State and on the foundations of politics.
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BONVEGNA, GIUSEPPE. „John Henry Newman. Tradizione, cultura religiosa e politica“. Doctoral thesis, Università Cattolica del Sacro Cuore, 2007. http://hdl.handle.net/10280/176.
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Il lavoro riguarda alcuni aspetti ancora non molto studiati della personalità intellettuale di John Henry Newman, vale a dire la proposta di una cultura cristiana alternativa alla secolarizzazione in ambito educativo e socio-politico, così come si sviluppò durante il corso della sua vita: il giudizio dato da Newman sull'antico regime inglese è il tema del primo capitolo; la riflessione degli ultimi anni oxoniensi e dei primi anni successivi alla conversione (il ruolo del cristianesimo e del cattolicesimo nella cultura inglese) è il tema del secondo successivo; la proposta educativa così come emerge degli scritti sull'Università è il tema del terzo capitolo; alla riflessione sul compito Stato e sui fondamenti della politica è infine dedicato il quarto capitolo.The work considers some aspects (not so studied yet) of the intellectual personality of John Henry Newman, that is the Christian cultural proposal alternative to the secularization in education, and in the social and political field, as it was developed during his life: the topic of the first chapter is Newman's opinion about the ancien regime; in the second chapter we study the reflection of the last Oxonian years and of the first years after his conversion (the role of Christianity and of Catholicism in English culture); the third chapter regards the educative proposal, as it develops from the writings on University onwards; the fourth chapter is dedicated to the reflections on the role of the State and on the foundations of politics.
14
Magill, Gerard. „Moral judgement in the theology of John Henry Newman“. Thesis, University of Edinburgh, 1986. http://hdl.handle.net/1842/12249.
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The purpose of this thesis is to analyse moral judgement in Newman's theology by examining his religious epistemology of the judgement of faith which he regularly illustrates with a moral analogy. Chapter one explains the philosophical and theological parameters of his religious epistemology in the 'University Sermons', and 'The Idea of a University'. This shows the primacy of the implicit reason of faith, and the secondary, but indispensable, function of explicit reason, manifest in Newmnan's explanation of liberal knowledge. Chapter two refines this by examining the 'Grammar of Assent, to show the objectivity and normativity of his epistemology in the concrete faith judgement of the illative sense. I show the primacy of personal assent in relation to the indispensable, but secondary, function of inferential investigation. Chapter three adopts the epistemology of the 'Grammar of Assent' to explain moral judgement. I introduce the term 'illative moral judgement' to show that concrete moral judgement can be a speculative truth of implicit reason which elicits a real assent of the imagination. There is a creative tension between concrete moral judgement and the abstract moral judgement entailed by the objective existence of the moral law; this is indicated by the moral sense of conscience within the context of his theology of a religious imagination. Moral judgement, action, and progress are connected by examining the role of the will and the influence of grace. The religious dimension of moral judgement is explained by understanding conscience's sense of duty in terms of intentionality within a horizon of belief. And his religious epistemology reveals the mode of reversing concrete moral judgement. Chapter four shows the relevance of Newman's proposals for moral judgement in contemporary moral theology.
15
Coupet, Jacques. „La prédication anglicane de John Henry Newman : 1834-1843“. Paris 3, 1986. http://www.theses.fr/1986PA030129.
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Ne en 1801, newman avait presque 45 ans lorsqu'il se convertit a rome. Il mourut 45 ans plus tard, en 1890. 'fellow' du college d'oriel, a oxford, en 1822, il entra dans les ordres, et en juillet 1824 commenca son ministere. De 1828 a 1843, il fut cure de l'eglise de l'universite. Durant ces annees, il redigea 604 textes de sermons et avec des repetitions, il prit la parole en chaire plus de 1100 fois. De son vivant, 232 de ces sermons furent publies en 8 volumes de sermons de paroisse et ordinaires, 1 volume de sermons sur des sujets actuels, et un autre de sermons a l'universite. Apres une indication des sources, un resume de la carriere de newman, une presentation de sa place dans l'histoire des idees et des mouvements religieux, on analyse cette predication elle-meme. On y distingue deux periodes. De 1824 a la fin de 1832, ce sont les annees formatives avec la recherche des themes, des initiatives, une evolution de la pensee, qui preparent newman a son role dans l'entreprise de renouveau religieux de l'eglise d'angleterre, en 1833, la deuxieme periode est donc celle qui est connue sous le nom de mouvement d'oxford: la question est de situer l'anglicanisme comme voie moyenne "entre les extremes du protestantisme et du romanisme". Jusqu'en 1839, l'influence de newman ne cesse de grandir; puis son eglise rejette la voix moyenne, et newman preche son dernier sermon anglican le 25 septembre 1843. Sur la nature de la predication, son objet, sa place dans l'eglise, il avait ses idees, dont la these traite dans une deuxieme partie. Considerant que la religion revelee est poetique, il le fait sentir dans son style en chaire; ceci lui attire une audience serieuse. Les temoins de l'epoque en donne des echos. En appendice, on a presente le catalogue chronologique de toute cette predication, le plus complet a ce jour, ainsi que le texte anglais, avec notes, de deux sermons encore inedits, et reconstitues d'apres les manuscritsBorn in 1801, newman was almost 45 when he joined the church of rome. He was to liv another 45 years, until 1890. A fellow of oriel college, oxford, in 1822, he took holy orders and, in july 1824, began his ministry. Then, from 1828 to 1843, he was the vicar of the university church. During those years, he wrote 604 sermons and, counting repeats, altogether preached over 1100 times. 232 of his sermons appeared in print in his own lifetime : 8 volumes of parochial and plain sermons, one of sermons on subjects of the day, and one of university sermons. After giving the sources, summing up newman's career, placing him within the history of ideas and religious movements, this thesis analyzes the preaching itself. In the formative years, from 1824 till the end of 1832, newman is in search of his themes, begins new projects and his thinking matures; thus, he is prepared for the part he is later to play in the religious renewal of the church of england, in 1833. In a second period, what is known as the oxford movement aims at making anglicanism a via media "between the extremes of protestantism and romanism". In 1839, newman's influence is at its zenith; then the via media is rejected by the church, and newman preaches his last anglican sermon on the 25th of september, 1843. On the nature of preaching, its object, and its place in the church, he had his own views - which are treated in a second part. Newman's conviction that revealed religion is poet- ical showed in his oratory style, and serious hearers were drawn to his pulpit, as many remembered afterwards. A chronological catalogue of all the sermons - the most complete to date - as well as the english texts with notes, of two so far unpublished sermons, reconstructed from the original manuscripts, are included in appendix
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Brighi, Davide. „Assenso reale e scienze profane il contributo di John Henry Newman ad una rinnovata ragione teologica /“. Roma : Pontificia università gregoriana, 2007. http://catalogue.bnf.fr/ark:/12148/cb410490280.
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Powell, Mark E. „Papal infallibility as religious epistemology Manning, Newman, Dulles, and Kung (Edward Henry Manning, John Henry Newman, Avery Robert Dulles, Hans Kung) /“. Ann Arbor, Mich. : ProQuest, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3196535.
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Thesis (Ph.D. in Religious Studies)--S.M.U.Title from PDF title page (viewed July 12, 2007). Source: Dissertation Abstracts International, Volume: 66-11, Section: A, page: 4067. Adviser: William J. Abraham. Includes bibliographical references.
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Johnson, Richard St Clair, und res cand@acu edu au. „Spirituality in the Parochial and Plain Sermons of John Henry Newman“. Australian Catholic University. School of Theology, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp133.05022007.
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John Henry Newman was a renowned preacher especially in his years as an Anglican priest. This thesis aims to see what spiritual counsel he was preaching to his Anglican congregations and why he was so successful. For reasons of practicality it is limited to an examination of his principal collection of sermons, the eight volumes of Parochial and Plain Sermons which are pastoral sermons selected by Newman himself from those he delivered as an Anglican priest. It begins with some background on Newman himself and the religious context of England in the early 19th century. It also considers the basic principles of rhetorical skill. The discussion of the spirituality set out in the sermons begins with Newman’s presentation of God and the indwelling of the Holy Spirit. The thesis outlines his teaching on prayer, grace and the sacraments. It describes his emphasis on the unreality of this life and the prospect of immortality, the danger and evil of sin and the need for constant striving to do God’s will. It then lists the principal elements of behaviour of the true Christian, concluding with the Blessed Virgin Mary as the model of Christian behaviour. The final chapter cites the views of a range of authors on Newman’s effectiveness as a spiritual leader and identifies the elements which made him so successful as a preacher.
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St, Clair Johnson Richard. „Spirituality in the parochial and plain sermons of John Henry Newman“. Thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/0ae4309f880152cf3975c918c37d494f56eb66c6b3d287823d15403e3e1b97db/281140/64934_downloaded_stream_159.pdf.
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John Henry Newman was a renowned preacher especially in his years as an Anglican priest. This thesis aims to see what spiritual counsel he was preaching to his Anglican congregations and why he was so successful. For reasons of practicality it is limited to an examination of his principal collection of sermons, the eight volumes of Parochial and Plain Sermons which are pastoral sermons selected by Newman himself from those he delivered as an Anglican priest. It begins with some background on Newman himself and the religious context of England in the early 19th century. It also considers the basic principles of rhetorical skill. The discussion of the spirituality set out in the sermons begins with Newman's presentation of God and the indwelling of the Holy Spirit. The thesis outlines his teaching on prayer, grace and the sacraments. It describes his emphasis on the unreality of this life and the prospect of immortality, the danger and evil of sin and the need for constant striving to do God's will. It then lists the principal elements of behaviour of the true Christian, concluding with the Blessed Virgin Mary as the model of Christian behaviour. The final chapter cites the views of a range of authors on Newman's effectiveness as a spiritual leader and identifies the elements which made him so successful as a preacher.
20
Kabot, Damian. „Hierarchical development in ecclesiologies of Johann Adam Möhler and John Henry Newman“. Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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BUSETTO, SAMUELE. „Certezza e realtà: uno studio sul pensiero filosofico di John Henry Newman“. Doctoral thesis, Università Cattolica del Sacro Cuore, 2013. http://hdl.handle.net/10280/1814.
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John Henry Newman (1801-1890) ha sviluppato una riflessione filosofia originale circa la questione della certezza nel suo Essay in Aid of a Grammar of Assent (1870). Con questo saggio egli si inserisce nella britannica tradizione filosofica di riflessione sulla gnoseologica e l’atto d’assenso. La tesi presenta uno studio sulla genesi dell’opera. Anzitutto si offre una ricostruzione del pensiero newmaniano per mezzo di un excursus tra le principali opere, la corrispondenza e gli scritti contenenti il lavoro di elaborazione delle tesi contenute nel saggio. Inoltre, viene ripercorsa la tradizione britannica di riflessione sulla certezza al fine di far emergere, per paragone, l’originalità del Saggio di Newman. I fattori di questa originalità vengono, infine, esposti nell’ultimo capitolo. Questo studio permette di documentare i fattori essenziali di uno specifico realismo newmaniano fondato sul primato della persona e la dinamica di elaborazione di una diversa e più ampia concezione moderna della razionalità. Tale novità emerge dalle riflessioni svolte da Newman sulle nozioni di real, notional, probability.In his Essay in Aid of a Grammar of Assent (1870) John Henry Newman develops an original philosophical thought about the question of certainty. By means of the Essay he enters into the British philosophical tradition of thinking about gnoseology and the act of assent. This thesis shows the genesis of that work. First of all the development of Newman’s thought is analyzed by an excursus through his main works, his correspondence and papers which hold the elaboration of Essay’s contents. Then, British tradition of thinking about certainty is retraced in order to point out, by comparison, the originality of Newman’s Essay. At last, the elements of that originality are explained in the last chapter. This study documents the essential elements of a specific newmanian realism based on the primacy of human person, and it record the development of a differently modern and wider notion of reason. Such a difference of conception is testified by Newman’s remarks about the concepts of real, notional and probability.
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BUSETTO, SAMUELE. „Certezza e realtà: uno studio sul pensiero filosofico di John Henry Newman“. Doctoral thesis, Università Cattolica del Sacro Cuore, 2013. http://hdl.handle.net/10280/1814.
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John Henry Newman (1801-1890) ha sviluppato una riflessione filosofia originale circa la questione della certezza nel suo Essay in Aid of a Grammar of Assent (1870). Con questo saggio egli si inserisce nella britannica tradizione filosofica di riflessione sulla gnoseologica e l’atto d’assenso. La tesi presenta uno studio sulla genesi dell’opera. Anzitutto si offre una ricostruzione del pensiero newmaniano per mezzo di un excursus tra le principali opere, la corrispondenza e gli scritti contenenti il lavoro di elaborazione delle tesi contenute nel saggio. Inoltre, viene ripercorsa la tradizione britannica di riflessione sulla certezza al fine di far emergere, per paragone, l’originalità del Saggio di Newman. I fattori di questa originalità vengono, infine, esposti nell’ultimo capitolo. Questo studio permette di documentare i fattori essenziali di uno specifico realismo newmaniano fondato sul primato della persona e la dinamica di elaborazione di una diversa e più ampia concezione moderna della razionalità. Tale novità emerge dalle riflessioni svolte da Newman sulle nozioni di real, notional, probability.In his Essay in Aid of a Grammar of Assent (1870) John Henry Newman develops an original philosophical thought about the question of certainty. By means of the Essay he enters into the British philosophical tradition of thinking about gnoseology and the act of assent. This thesis shows the genesis of that work. First of all the development of Newman’s thought is analyzed by an excursus through his main works, his correspondence and papers which hold the elaboration of Essay’s contents. Then, British tradition of thinking about certainty is retraced in order to point out, by comparison, the originality of Newman’s Essay. At last, the elements of that originality are explained in the last chapter. This study documents the essential elements of a specific newmanian realism based on the primacy of human person, and it record the development of a differently modern and wider notion of reason. Such a difference of conception is testified by Newman’s remarks about the concepts of real, notional and probability.
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Warner, David Brian. „John Henry Newman's idea of a Catholic academy : contributions from his life and work towards a theology of education, with reference to recent documents of the Catholic Church“. Thesis, n.p, 2001. http://ethos.bl.uk/.
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Terlinden, Luc. „Le conflit des intériorités : Charles Taylor et l'intériorisation des sources morales: une lecture théologique à la lumière de John Henry Newman /“. Roma : Ed. Academiae Alfonsianae, 2006. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9788890197437.
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Müller, Georg. „Die unsichtbare Welt der Anspruch des Christentums im Leben und Denken von John Henry Newman“. Trier Paulinus, 2008. http://d-nb.info/996542612/04.
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Vincette, Pascale. „La théorie de la connaissance et de la certitude chez John Henry Newman“. Paris 1, 2002. http://www.theses.fr/2002PA010515.
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La vie de John Henry Newman (1801-1890) et la formation de sa pensée sont d'abord présentées au travers des événements et courants philosophiques l'ayant influencé, et de ses propres oeuvres, notamment An Essay in Aid of a Grammar of Assent. Nous envisageons ensuite sa théorie de la connaissance et de la certitude, toujours en prenant appui sur l'ensemble du corpus newmanien, et en axant nos recherches sur les pôles de la vérité et de l'action. La quête de la vérité engage la responsabilité de tout homme et de "tout l'homme", ce qui nous conduira à exposer l'anthropologie du penseur anglais. Parmi les différentes voies d'accès à la connaissance et à la certitude, Newman privilégie la raison dans ce qu'elle a de plus personnel et implicite et élabore la théorie du "sens illatif', ce "jugement prudent" qui met en évidence un point de concordance à partir d'un ensemble complexe de "probabilités convergentes" et fait qu'un homme décide d'accorder ou non son assentiment. Cette "logique transcendante", non rigoureuse au sens mathématique, conduit à une certitude absolue, fondée sur ce qui est reconnu comme vrai. L'action peut alors jaillir de la certitude qui en est le principe et permettre le développement de la loi de progrès inscrite en l'être.
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McCarren, Gerard H. „Science versus faith in the correspondence between John Henry Newman and William Froude“. Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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CARACENI, FRANCESCA. „"LOSS AND GAIN" DI JOHN HENRY NEWMAN: PARADIGMI E TESTUALIZZAZIONI DEL ROMANZO AUTOBIOGRAFICO“. Doctoral thesis, Università Cattolica del Sacro Cuore, 2019. http://hdl.handle.net/10280/54663.
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“O weary Champion of the Cross, lie still”: così Christina Rossetti apre un sonetto del 1890 intitolato Cardinal Newman, composto in occasione della dipartita del cardinale e dedicato alla memoria di uno dei più influenti pensatori, teologi e uomini di lettere dell’epoca. L’accorato canto di Rossetti sottolinea la potenza del pensiero newmaniano assimilando le azioni e gli scritti del cardinale all’impeto delle acque di marea, metaforizzandoli poi in un’alluvione che va a sconvolgere il tranquillo corso di un ruscelletto: “Thy tides were springtides, set against the neap/ Of calmer souls: thy flood rebuked their rill (7-8). La metafora acquatica impiegata da Rossetti sintetizza in modo efficace le qualità trasformatrici proprie della lunga parabola esistenziale di John Henry Newman (1801-1890), la quale lascia profondi solchi nel tessuto ideologico e storico di quello che gli studiosi hanno identificato come “very long nineteenth-century”. Gran parte di questi solchi sono stati tracciati da Newman percorrendo una strada faticosa e mai lineare, che lo studioso oggi può seguire attingendo al voluminoso corpus delle opere e all’altrettanto ricco apparato critico e biografico andato formandosi negli anni a commento dei suoi scritti.
Assieme a John Keble e Hurrel Froude, Newman fondò le basi di quello che passa alla storia come Oxford Movement, un’esperienza intellettuale nata fra i Colleges dell’Università di Oxford che mirava a ricostruire le basi cattoliche della Chiesa Anglicana, in un contesto di generale inquietudine nei confronti dell’istituzione ecclesiastica e dei modi da questa adottati per declinare la professione di fede all’interno del tessuto sociale dell’epoca. Gli uomini del Movement concentrarono i propri sforzi teorici nella stesura e pubblicazione di numerosi Tracts for the Times, nei quali si affrontavano i temi ecclesiologici più disparati, col fine di attivare un dialogo riformatore in seno alla Chiesa d’Inghilterra. La pubblicazione dei Tracts fu di breve durata (1833-1845) ma foriera di importanti conseguenze per la società inglese e per l’esistenza di Newman, coincidendo la sua conversione al cattolicesimo con la cessazione delle pubblicazioni (1845).
La conversione di Newman fece enorme impressione sull’opinione pubblica, specie per il forte sentimento antiromano che circolava nelle fila dell’establishment inglese. Il motto “No Popery” costituiva un refrain udibile in molte delle produzioni culturali dell’epoca e in special modo nei romanzi a tema religioso, fra le cui pagine il cattolico si muove come personaggio intriso di caratteristiche negative proprie del villain: “a spy, a secret agent, suave, supercilious and satanically unscrupulous, laying his cunning plots for the submission of England to ‘Jesuitocracy’”. Falsità, propensione all’inganno, sete di potere, assenza di scrupoli erano tutti connotati che l’immaginazione protestante associava alla Chiesa di Roma: la conversione procurò a Newman accuse dello stesso segno che il futuro cardinale cercò di dissipare nei suoi scritti, impegnandosi ad arrivare a una fetta di pubblico il più vasta possibile mediante due romanzi e la celebre autobiografia spirituale Apologia Pro Vita Sua (1864). Le opere letterarie di Newman conobbero un dilagante successo, intrise com’erano di istanze culturali associate alla vita religiosa e di elementi autobiografici che andavano a soddisfare la curiosità del pubblico per la vicenda personale di uno degli uomini più in vista del regno di Vittoria. La peculiare intersecazione fra la determinante storico-culturale e quella autobiografica nella testualizzazione letteraria newmaniana è l’oggetto di studio qui proposto.
La ricerca prende il via da un iniziale progetto su biografia e romanzo in relazione alla cosiddetta “crisi religiosa” che caratterizza gli anni vittoriani. Nel considerare i vari aspetti della questione assieme al mio tutor Prof. Enrico Reggiani, si è constatato come non fosse opportuno inscrivere la figura di Newman in uno studio tematico e pluritestuale, metodologicamente orientato a una prospettiva storico-culturale: l’influenza del cardinale sulle lettere di derivazione anglofona appare caratterizzata da un’imponente, multilivellare pervasività che echeggia sia nelle pratiche artistiche dell’epoca, ossia nell’opera della già citata Rossetti, nell’estetica della Pre-Raphaelite Brotherhood, nella poesia di Gerald Manley Hopkins, che in quelle novecentesche, come il sistema testuale joyciano. Se il ruolo determinante del pensiero newmaniano è riconosciuto e analizzato dalla critica nel dettaglio dei suoi aspetti teologico-religiosi, altrettanto non può dirsi dei suoi scritti più specificamente letterari: il lavoro qui presentato sarà da intendersi pertanto come un dispositivo di avvicinamento a questi aspetti dell’opera di Newman. A tal fine si è deciso di concentrare lo studio sulla close-reading di uno dei due romanzi newmaniani, Loss and Gain (1848), la cui testualità sarà investigata mediante un selezionato apparato metodologico afferente in primis al macrotesto dell’autore e in secundis a più recenti formulazioni teoriche di taglio narratologico.In an 1890 composition dedicated to the memory of John Henry Newman, Christina Rossetti metaphorized his legacy into “springtides, set against the neap/ Of calmer souls: thy flood rebuked their rill”. She so sought to synthesize the transformative qualities of Newman’s existence (1801-1890) in the context of the “very long nineteenth century”, as defined by Margot Finn. Along with John Keble and Hurrell Froude, Newman founded the Tractarian Movement, an Oxford-based intellectual movement intending to rebuild the Catholic foundation of the Anglican Church, which at the time was facing an ever growing disquiet on behalf of its affiliates, for both ecclesiological and political reasons. In order to ignite a reformative dialogue within the Church of England, the Tractarians published a relevant number of Tracts from 1833 to 1845, when Newman converted to Catholicism. Newman’s conversion sparked a huge controversy within the public opinion, catholics at the time being subjected to a heavy cultural stigma within the establishment. Falsity, a propension to deceit and thirst for power connoted the catholic character in numerous religious novels in the Victorian period, thus prompting Newman to defend himself from similar allegations in various writings such as the Apologia Pro Vita Sua (1864). Newman’s literary writings were extremely successful, since they put on display a peculiar intersection between religious cultural issues and his own autobiography. Such intersection is the object of my thesis, which will articulate around a close-reading of Newman’s novel Loss and Gain (1848) in order to highlight the main features of the Cardinal’s literary theory and practice in relation to his overall theological views, and to project them on a synchronic and diacronic perspective to attest Newman’s legacy on Eighteenth and Nineteenth century literature.
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CARACENI, FRANCESCA. „"LOSS AND GAIN" DI JOHN HENRY NEWMAN: PARADIGMI E TESTUALIZZAZIONI DEL ROMANZO AUTOBIOGRAFICO“. Doctoral thesis, Università Cattolica del Sacro Cuore, 2019. http://hdl.handle.net/10280/54663.
Der volle Inhalt der QuelleAnnotation:
“O weary Champion of the Cross, lie still”: così Christina Rossetti apre un sonetto del 1890 intitolato Cardinal Newman, composto in occasione della dipartita del cardinale e dedicato alla memoria di uno dei più influenti pensatori, teologi e uomini di lettere dell’epoca. L’accorato canto di Rossetti sottolinea la potenza del pensiero newmaniano assimilando le azioni e gli scritti del cardinale all’impeto delle acque di marea, metaforizzandoli poi in un’alluvione che va a sconvolgere il tranquillo corso di un ruscelletto: “Thy tides were springtides, set against the neap/ Of calmer souls: thy flood rebuked their rill (7-8). La metafora acquatica impiegata da Rossetti sintetizza in modo efficace le qualità trasformatrici proprie della lunga parabola esistenziale di John Henry Newman (1801-1890), la quale lascia profondi solchi nel tessuto ideologico e storico di quello che gli studiosi hanno identificato come “very long nineteenth-century”. Gran parte di questi solchi sono stati tracciati da Newman percorrendo una strada faticosa e mai lineare, che lo studioso oggi può seguire attingendo al voluminoso corpus delle opere e all’altrettanto ricco apparato critico e biografico andato formandosi negli anni a commento dei suoi scritti.
Assieme a John Keble e Hurrel Froude, Newman fondò le basi di quello che passa alla storia come Oxford Movement, un’esperienza intellettuale nata fra i Colleges dell’Università di Oxford che mirava a ricostruire le basi cattoliche della Chiesa Anglicana, in un contesto di generale inquietudine nei confronti dell’istituzione ecclesiastica e dei modi da questa adottati per declinare la professione di fede all’interno del tessuto sociale dell’epoca. Gli uomini del Movement concentrarono i propri sforzi teorici nella stesura e pubblicazione di numerosi Tracts for the Times, nei quali si affrontavano i temi ecclesiologici più disparati, col fine di attivare un dialogo riformatore in seno alla Chiesa d’Inghilterra. La pubblicazione dei Tracts fu di breve durata (1833-1845) ma foriera di importanti conseguenze per la società inglese e per l’esistenza di Newman, coincidendo la sua conversione al cattolicesimo con la cessazione delle pubblicazioni (1845).
La conversione di Newman fece enorme impressione sull’opinione pubblica, specie per il forte sentimento antiromano che circolava nelle fila dell’establishment inglese. Il motto “No Popery” costituiva un refrain udibile in molte delle produzioni culturali dell’epoca e in special modo nei romanzi a tema religioso, fra le cui pagine il cattolico si muove come personaggio intriso di caratteristiche negative proprie del villain: “a spy, a secret agent, suave, supercilious and satanically unscrupulous, laying his cunning plots for the submission of England to ‘Jesuitocracy’”. Falsità, propensione all’inganno, sete di potere, assenza di scrupoli erano tutti connotati che l’immaginazione protestante associava alla Chiesa di Roma: la conversione procurò a Newman accuse dello stesso segno che il futuro cardinale cercò di dissipare nei suoi scritti, impegnandosi ad arrivare a una fetta di pubblico il più vasta possibile mediante due romanzi e la celebre autobiografia spirituale Apologia Pro Vita Sua (1864). Le opere letterarie di Newman conobbero un dilagante successo, intrise com’erano di istanze culturali associate alla vita religiosa e di elementi autobiografici che andavano a soddisfare la curiosità del pubblico per la vicenda personale di uno degli uomini più in vista del regno di Vittoria. La peculiare intersecazione fra la determinante storico-culturale e quella autobiografica nella testualizzazione letteraria newmaniana è l’oggetto di studio qui proposto.
La ricerca prende il via da un iniziale progetto su biografia e romanzo in relazione alla cosiddetta “crisi religiosa” che caratterizza gli anni vittoriani. Nel considerare i vari aspetti della questione assieme al mio tutor Prof. Enrico Reggiani, si è constatato come non fosse opportuno inscrivere la figura di Newman in uno studio tematico e pluritestuale, metodologicamente orientato a una prospettiva storico-culturale: l’influenza del cardinale sulle lettere di derivazione anglofona appare caratterizzata da un’imponente, multilivellare pervasività che echeggia sia nelle pratiche artistiche dell’epoca, ossia nell’opera della già citata Rossetti, nell’estetica della Pre-Raphaelite Brotherhood, nella poesia di Gerald Manley Hopkins, che in quelle novecentesche, come il sistema testuale joyciano. Se il ruolo determinante del pensiero newmaniano è riconosciuto e analizzato dalla critica nel dettaglio dei suoi aspetti teologico-religiosi, altrettanto non può dirsi dei suoi scritti più specificamente letterari: il lavoro qui presentato sarà da intendersi pertanto come un dispositivo di avvicinamento a questi aspetti dell’opera di Newman. A tal fine si è deciso di concentrare lo studio sulla close-reading di uno dei due romanzi newmaniani, Loss and Gain (1848), la cui testualità sarà investigata mediante un selezionato apparato metodologico afferente in primis al macrotesto dell’autore e in secundis a più recenti formulazioni teoriche di taglio narratologico.In an 1890 composition dedicated to the memory of John Henry Newman, Christina Rossetti metaphorized his legacy into “springtides, set against the neap/ Of calmer souls: thy flood rebuked their rill”. She so sought to synthesize the transformative qualities of Newman’s existence (1801-1890) in the context of the “very long nineteenth century”, as defined by Margot Finn. Along with John Keble and Hurrell Froude, Newman founded the Tractarian Movement, an Oxford-based intellectual movement intending to rebuild the Catholic foundation of the Anglican Church, which at the time was facing an ever growing disquiet on behalf of its affiliates, for both ecclesiological and political reasons. In order to ignite a reformative dialogue within the Church of England, the Tractarians published a relevant number of Tracts from 1833 to 1845, when Newman converted to Catholicism. Newman’s conversion sparked a huge controversy within the public opinion, catholics at the time being subjected to a heavy cultural stigma within the establishment. Falsity, a propension to deceit and thirst for power connoted the catholic character in numerous religious novels in the Victorian period, thus prompting Newman to defend himself from similar allegations in various writings such as the Apologia Pro Vita Sua (1864). Newman’s literary writings were extremely successful, since they put on display a peculiar intersection between religious cultural issues and his own autobiography. Such intersection is the object of my thesis, which will articulate around a close-reading of Newman’s novel Loss and Gain (1848) in order to highlight the main features of the Cardinal’s literary theory and practice in relation to his overall theological views, and to project them on a synchronic and diacronic perspective to attest Newman’s legacy on Eighteenth and Nineteenth century literature.
30
Evert, Boyd Harry. „Continuity amid change Newman and Pelikan's paradigms of doctrinal development /“. Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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31
Rusinak, Maryanne A. „The development of the idea of certitude in the thought of John Henry Newman“. Theological Research Exchange Network (TREN) Access this title online, 1998. http://www.tren.com/search.cfm?p033-0507.
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Olsen, Jakob Valdemar. „Theological anthropology and ethics in the writings of John Henry Newman and Søren Kierkegaard“. Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.621584.
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Edwards, John P. „Eucharist: actualizing the sacramentality of the world reassessing sanctification in the Second Vatican Council, the writings of John Henry Newman and Karl Rahner /“. Click here for download, 2006. http://wwwlib.umi.com/cr/villanova/fullcit?p1432662.
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Imberg, Rune. „In quest of authority : the "Tracts for the times" and the development of the tractarian leaders, 1833-1841 /“. Lund : Lund university press, 1987. http://catalogue.bnf.fr/ark:/12148/cb355220673.
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Bedeau, Camille. „Historiographie ecclésiastique au dix-neuvième siècle en Angleterre : Henry Hart Milman (1791-1868) et John Henry Newman (1801-1890)“. Sorbonne Paris Cité, 2016. http://www.theses.fr/2016USPCC038.
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Cette thèse s'interroge sur le traitement de l'histoire sainte et de l'histoire ecclésiastique dans l'oeuvre de Henry Hart Milman, l'historien controversé de l'Histoire des Juifs publiée en 1829, et de John Henry Newman, théologien et historien dont l'Essai sur le Développement de la Doctrine chrétienne (1845) devait donner une fondation intellectuelle à sa conversion au catholicisme. La première partie est consacrée à l'affrontement entre les partisans de la méthode historico-critique de lecture des Ecritures pratiquée en Allemagne et qui commence d'être débattue en Angleterre, et les défenseurs d'une vision traditionnelle de l'inspiration excluant toute erreur scientifique ou historique dans la Bible. Ni Milman ni Newman ne défendent la notion d'inspiration verbale, ils émettent cependant des critiques à l'encontre de l'école allemande (qui n'est elle-même évidemment pas homogène). La deuxième partie permet d'explorer plus avant les positions respectives de Milman et de Newman, qui se recensent l'un l'autre : Newman critique l'Histoire du christianisme (1840) de Milman, et Milman l'Essai sur le Développement. Enfin, la troisième partie révèle Milman comme un précurseur de l'anglicanisme libéral tel qu'il est proposé par les essayistes (Essays and Reviews, 1860) tandis que Newman s'associe aux catholiques libéraux du Rambler à la veille du concile Vatican I. Les deux questions (qu'est-ce que l'Eglise ? qu'est-ce que le contenu de la foi chrétienne ?) qui sont largement débattues au cours du dix-neuvième siècle sont pour nos auteurs appelées à être résolues dans l'étude de l'histoireThis dissertation is about the writing of Church history in the works of H. H. Milman, the controverted historian of The History of the Jews published in 1829 and of J. H. Newman, the theologian and historian whose Essay on the Development of Christian Doctrine (1845) was intended to give an intellectual foundation to his conversion to Roman Catholicism. The first part deals with the conflict between the promoters of the historical-critical method of Scripture interpretation which was part of contemporary German theology, and the advocates of a traditional understanding of inspiration who saw Scripture as necessarily void of historical or scientific mistake. Neither Milman nor Newman supported verbal inspiration, but they were critical of the German school (which was not homogeneous itself). The second part throws light on the differences of appreciation between Milman and Newman as to what a Church history should be. This is made particularly clear in the reviews that they wrote on each other's work : Newman reviewed The History of Christianity [1840] and Milman the Essay on the Development already mentioned. The third part shows that Milman was a forerunner of the liberal Anglicanism that was characteristic of the essayists of the collection Essays and Reviews (1860), while Newman associated with the liberal Catholics of the Rambler on the eve of the first Vatican Council. Two questions were largely debated during the 19th century, especially in the aftermath of the E & R crisis : what are the boundaries of the Christian Church ? ; what are the contents of the Christian faith ? Both questions could be solved, so Milman and Newman thought, by an appeal to history
36
Skinner, S. A. „Tractarians and the 'condition of England' : the social and political thought of the Oxford Movement“. Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.324778.
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Vaiss, Paul. „L'evolution de la pensee de john henry newman jusqu'a la veille du mouvement d'oxford : etude des sources et des origines de sa pensee religieuse“. Paris 3, 1988. http://www.theses.fr/1989PA030102.
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Cette periode de la vie de newman a ete negligee et assez mal comprise. Niant parfois le caractere evangelique de sa premiere conversion, on veut donner l'impression que l'evolution de sa pensee fut un developpement logique et harmonieux. A partir du rejet de l'evangelisme des 1825-26, il aurait adopte des idees de plus en plus catholiques. Je me suis attache a demonter cette construction artificielle. Evangelique des sa conversion de 1816, newman le restera tout au long des annees preparatoires au declenchement du mouvement d'oxford. Loin d'etre un developpement regulier et coherent, l'evolution de sa pensee connut alternativement des phases sacramentalistes et catholiques et des periodes ou ses convictions evangeliques (protestantes classiques, voire calvinistes ) reprenaient vigueur. C'est notamment la tradition evangelique qui se manifeste avec une grande force dans ses sermons de l'annee qui preceda le mouvement d'oxford, confirmant le pressentiment de la filiation de celui-la avec le reveil evangelique. Mes conclusions se fondent essentiellement sur les manuscrits des sermons non publies que newman prononca entre 1824 et 1832. Je n'ai rien voulu negliger de ce qui pouvait eclairer l'evolution de sa pensee, aussi aije etudie sa correspondance, ses journaux, les ouvrages qu'il lut, la personnalite aussi et la pensee des hommes qui l'influencerentThis period of newman's life has been neglected so far and generally misunderstood. Denying sometimes the evangelical nature of his first conversion, many critics wish to convey the impression that the evolution of his thought was a logical and harmonious development. According to them, after he had rejected - as early as 1825-26 - his evangelical convictions, he gradually adopted new ideas that grew steadily more high church and catholic. I have tried to prove that this is simply a fanciful cons- truction. An evangelical since his 1816 conversion, newman remained so throughout the years preparatory to the emergence of the oxford movement. The evolution of his thought was far from being a smooth and consistent process. He went through alternate phases of clearly sacramentalist and catholic convictions and periods when his evan- gelical beliefs would resurface with renewed vigour. Actually, his sermons of the year immediately preceding the birth of the oxford movement were definitely evangelical, a fact which confirms the feeling that there was a real continuity between that move- ment and the evangelical revival of earlier years. This study is based primarily on a manuscript study of unpublished sermons newman delivered from 1824 to 1832. I made a point of neglecting nothing that could help understand the evolution of his thought. Accordingly i studied his correspondence, his diaries, the books he read, as well as the personality and thought of those who exerted an influence on him
38
Zoll, Wolfgang. „Die Wahrheit ist die Tochter der Zeit : zu John Henry Newmans und Lord John Actons Umgang mit der Geschichte und zur geschichtsphilosophischen Bedeutung der Newman'schen Erkenntnistheorie : zugleich ein Beitrag zum Verständnis von Person und Biographie Newmans /“. Frankfurt am Main : P. Lang, 2003. http://catalogue.bnf.fr/ark:/12148/cb39114609q.
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Barr, C. „Paul Cullen, John Henry Newman and the movement to create a Catholic University in Ireland, 1854-60“. Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.596402.
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This thesis attempts to place the history of the Catholic University in Ireland within its Irish context. Famous primarily as the cause in which John Henry Newman, its first Rector, wrote his The Idea of a University, the Catholic University of Ireland (CUI) nevertheless played an important role in Irish political life, both ecclesiastical and otherwise. The present dissertation traces the history of the University from its inception in the debates over national education in Ireland through to shortly after the departure of Newman in 1858. The figure of Paul Cullen as agent of the Irish bishops to the Holy See, archbishop of Armagh and, from 1852, archbishop of Dublin, is critical to the study. Cullen has largely been portrayed in the existing historiography on both the CUI and Newman as a narrow, ultramontane obscurantist intent on obstructing the more liberal Newman. By utilising sources previously unavailable to earlier works on the University (and ignored by scholars of Newman), this existing picture of the Cullen-Newman relationship has been re-examined. Cullen's role in the early battles to obtain a Roman condemnation of the secular Queen's Colleges and to gain a Catholic University in their place, as well as his relationship with Newman and his continuing interest in the University have been examined. The educational philosophies and ambitions of the two men have been compared, and it has been argued that they were far closer than has previously been assumed. The very real disagreements between Newman and Cullen (over such issues as finance and student discipline) and their effects on the University have also been considered. The present dissertation concludes with a discussion of the reasons for the relative failure of the Catholic University of Ireland.
40
Morgan, Stephen. „The search for continuity in the face of change in the Anglican writings of John Henry Newman“. Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:c904d8b4-d5a0-4aff-9456-a5c7fb88e153.
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This dissertation provides an analysis of the attempts by John Henry Newman to account for the historical reality of doctrinal change within Christianity in the light of his lasting conviction that the idea of Christianity is fixed by reference to the dogmatic content of the deposit of faith. The existing literature on Newman is enormous and wide-ranging but this present work fills a notable gap by treating Newman at any particular point in the account as a person with an open future, where his present acts are not determined by later events, and where any apologetic intent has to be identified and accounted for by reference to the immediate matter under consideration and the contemporaneous evidence. The argument of the thesis is that Newman proposed a series of hypotheses to account for the apparent contradiction between change and continuity, that this series begins much earlier than is generally recognised and that the final hypothesis he was to propose, contained in An Essay on the Development of Christian Doctrine, (‘Essay’), provided a methodology of lasting theological value. The introduction establishes the centrality of the problem of change and continuity to Newman's theological work as an Anglican, its part in his conversion to Roman Catholicism and its contemporary relevance to Roman Catholic theology. It also surveys the major secondary literature relating to the question, with particular reference to those works published within the last fifty years. In the first main chapter, covering the period to the publication of his first major work, The Arians of the Fourth Century, in 1833, Newman's earliest awareness of the problem and first attempts to solve it are considered. The growing confidence of Newman's Tractarian period and his development of the notion of the Via Media form the second chapter and the collapse of that confidence, the subject matter of the third. The fourth chapter is concerned with the emergence of the theory of development and the writing and content of the Essay. The conclusion considers the legacy of the Essay as a tool in Newman’s theology and in the work of later theologians, finally suggesting that it may offer a useful methodological contribution to the contemporary Roman Catholic debate about hermeneutical approaches to the Second Vatican Council.
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Morris-Chapman, Daniel John Pratt. „Scepticism, truth and religious belief in the thought of John Henry Newman : a contribution to contemporary debate“. Thesis, University of Bristol, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.686427.
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John Henry Newman is widely acknowledged to be an important theologian. Despite this, Newman commentators consider that his work has received little recognition by philosophers. This thesis questions whether or not Newman's supposed philosophical isolation constitutes a misconception in Newman historiography. First of all it does this by examining Newman's general philosophical reception over the last two centuries; surveying a wide range of philosophical positions and philosophers from the many different branches of this discipline. The thesis then focuses upon whether or not he has made a contribution to one specific philosophical position, seldom given attention within Newman scholarship: the particularist approach to epistemology. In its investigations into this and the other more general dimension of Newman's philosophical reception the dissertation seeks to offer an historical re-evaluation of Newman's philosophical legacy.
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Lemoine, Bernadette. „Bible et predication catholique dans les sermons preached on various occasions (1850-1873) par john henry newman“. Université Marc Bloch (Strasbourg) (1971-2008), 1999. http://www.theses.fr/1999STR20024.
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Les citations bibliques jouent un role primordial dans la problematique des quinze sermons catholiques preches par john henry newman de 1850 a 1873, a une periode determinante de l'histoire du catholicisme anglais. Le fonctionnement thematique et structurel de ces citations revele la maniere pragmatique dont le predicateur fonde sa catechese doctrinale et morale de la verite revelee et des saintsmysteres sur l'ecriture comme regle de foi et de vie. La premiere partie de la these recense ces emprunts scripturaires et fait comprendre (d'apres leur nature, place et mode d'insertion, leur provenance et nombre, et les criteres de leur selection) pourquoi ils fournissent une utile cle d'investigation des sermons. La seconde partie examine la doctrine scripturaire sous-jacente de newman, son mode d'exegese ou d'hermeneutique pastorale, actualisante, figurative - a tendance typologique - indissociable de sa theologie de l'histoire du salut, eu egard aux analogies qu'il etablit entre les passages commentes et les circonstances de leur interpretation. Remontant aux sources des positions du predicateur - usage scripturaire ; rapports revelationconnaissance, bible-tradition-eglise ; perspectives ecclesiales, sacramentelles et cultuelles - la troisieme partie confronte la catholicite des sermons de circonstances a celle des sermons anglicans anterieurs (constantes, evolution) afin de mettre genetiquement en relief la progressive conversion de leur predicateur. Les sermons etudies, en effet, attestent qu'en devenant catholique romain, newman a accompli tout l'itineraire qu'il avait amorce dans l'anglicanisme.
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Williams, Brian. „The moral formation of the intellectual appetite in Hugh of St. Victor, Philip Melanchthon, and John Henry Newman“. Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:494c2d67-6ba0-486f-afa5-7d168c9824ec.
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Humans desire a variety of things: food, safety, pleasure, friendship, play, beauty, and so forth. Included among these is knowledge. This thesis is partially about trying to understand this desire to know, often referred to as the "intellectual appetite," and the ends toward which it should be directed. Like other appetites, the intellectual appetite can be morally ordered or disordered. When morally ordered, it is referred to as the virtue of studiositas, and when morally disordered, the vice of curiositas. If human persons possess an intellectual appetite, if what they know affects how they live, and if they undergo some kind of formal education, then it is reasonable for individual learners to critically consider who or what is forming their intellectual appetites and what they expect formal academic institutions to help them accomplish. Though the purpose of education is a perennial concern, the debate has intensified and widened in recent decades. Many of the popular visions of education that shape student expectations, animate academic institutions, inform local communities, and determine public policy restrict the scope of the intellectual appetite's tutelage. These visions often regard people as either detached intellects, political citizens, marketplace labourers, technological innovators, or moral and spiritual agents, and orient the process of education accordingly. The tradition of theological reflection on education, known as the "didascalic tradition," provides resources for thinking that people are each of these and more. This work examines how three influential Christian educators from different centuries and settings defend education's intellectual, practical, and moral ends. Hugh of St. Victor, a leading teacher at the twelfth century Abbey of St. Victor, authored an influential work that integrated the liberal and servile arts with the Christian narrative of creation and restoration. Philip Melanchthon, known as the Praeceptor Germaniae, was a Protestant Humanist professor of Greek at the sixteenth century University of Wittenberg and curriculum designer for over eighty schools and universities across Europe. John Henry Newman was a fellow at nineteenth century Oriel College, Oxford, founding rector of the Catholic University of Dublin and the Oratory School in Birmingham, and author of three volumes and numerous essays on university education. This thesis offers an integrated account of each educator's ideas and practices, synthesizes their major and minor works, compares and contrasts them with each other, and places them in dialogue with contemporary educational philosophers Martha Nussbaum and Stanley Fish. Both Nussbaum and Fish offer profound insights into education. However, Nussbaum's decision to harness the intellectual appetite for the political liberalism of John Rawls, and Stanley Fish's decision to harness it for the modern research university means that both fail to offer comprehensive accounts of education. In contrast, Hugh, Melanchthon, and Newman demonstrate that education can form the intellectual appetite to serve multi-dimensional intellectual, practical, and moral goods that foster human flourishing and the common good.
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Castaldo, Christopher A. „The grammar of justification : the doctrines of Peter Martyr Vermigli and John Henry Newman and their ecumenical implications“. Thesis, Middlesex University, 2015. http://eprints.mdx.ac.uk/15772/.
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This thesis analyzes the doctrines of justification in the Roman Catholic John Henry Newman (1801‐1890) and the Reformed Protestant Peter Martyr Vermigli (1499‐1562), examining their historical contexts and respective works. Recognition of their common concerns, common commitments, different commitments, and different conclusions provide insight into agreements and variences between Roman Catholics and Reformed Protestants in contemporary ecumenical dialogue. We conclude that many of the classic discrepencies between Roman Catholics and Reformed Protestants are not as irreconcilable as they may appear at first glance. We recognize, for example, a common commitment to union with Christ by the Holy Spirit, a union that imparts twofold righteousness by divine initiative. This righteousness grows in an internal habit of grace, producing virtue as it reaches toward holiness. Such works are a necessary part of justification, which pleases God and receives his favor in the form of rewards. Despite this convergence, however, some irreconcilable differences remain. Most fundamental is the question of justification’s formal cause, whether divine forgiveness is ultimately based upon an internal work of the Spirit or the forensic imputation of Christ’s righteousness. There is also the basic difference of how righteousness is appropriated, by means of faith alone through the sacrament of baptism. Finally, there is disagreement over perseverance of faith, whether Christians are eternally secure in their justification. In addition to advancing scholarship on several issues associated with Newman’s and Vermigli’s doctrines of justification and illuminating reasons and attendant circumstances for conversion across the Tiber, the overall conclusions of this study offer a broader range of soteriological possibilities to ecumenical dialogue among Roman Catholics and Protestants by clarifying the common ground to which both traditions may lay claim.
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Huang, Daniel Patrick L. „Two contemporary interpretations of John Henry Newman's An essay on the development of Christian doctrine“. Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Berndt, Sebastian. „Kontext und Interpretation : über die Abhängigkeit der Interpretation vom Kontext anhand des "Kanons" von Vinzenz von Lerin /“. Nordhausen : Bautz, 2006. http://www.bautz.de/neuerscheinungen-2007/9783883093833.html.
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Berndt, Sebastian. „Kontext und Interpretation über die Abhängigkeit der Interpretation vom Kontext anhand des "Kanons" von Vinzenz von Lerin“. Nordhausen Bautz, 2004. http://www.bautz.de/neuerscheinungen-2007/9783883093833.html.
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McLaughlin, Sean Hugh. „Consumed yet quickened by the glance of God : John Henry Newman's Theology of Purgatory“. Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:e4a96c3f-7383-4394-b55b-3cde2b34b195.
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This thesis outlines the development of the doctrine of Purgatory in the theology of the nineteenth century theologian John Henry Newman (1801-1890). I trace the beginning of this development from 1816-1828 by identifying key theological themes from Newman’s early Evangelical writings on holiness, purification and conversion. After rejecting the Evangelicalism of his youth, Newman moved progressively towards High-Church Anglicanism from 1828 onward, and adopted the Anglican teaching of the 'intermediate state'. From 1830 he began to preach on this teaching by presenting it as an alternative to the 'depressing prospect' to the 'Romish' doctrine of Purgatory. However from 1837-1845 his views on Purgatory shifted considerably after studying the Tridentine decrees. In 1841 he claimed in Tract XC of Tracts for the Times that significant changes in the formulation of Article XXII of the XXXIX Articles meant that the Church of England did not reject the doctrine of Purgatory in its primitive form, but rather only the 'Romish' extremes of mediaeval theology which had corrupted her teaching. His claim that there was no disparity between what Trent taught on Purgatory and what the Church of England held in Article XXII caused widespread controversy among his contemporaries. In his early Roman Catholic years, from 1845-1853, he initially adopted the commonly held punitive model of Purgatory, but leaned increasingly towards an ameliorative understanding of the doctrine. By 1865 Newman had adumbrated a theology of Purgatory in The Dream of Gerontius, in which he showed how rather than being purged by material fire, the soul was purified by a singular and instantaneous experience of the holiness of God. I demonstrate how his theology of Purgatory in the Dream represents a significant contribution to a renewed understanding of the doctrine in Roman Catholic theology.
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Shrimpton, Paul Anthony. „John Henry Newman and the Oratory School, 1857-72 : the establishment of a Catholic public school by converts from the Oxford Movement“. Thesis, University College London (University of London), 2000. http://discovery.ucl.ac.uk/10006642/.
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Garvey, John. „Change and tradition the concept of doctrinal development and orthodoxy /“. Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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