Zeitschriftenartikel: „John Henry Cardinal Newman“

1

Price, Peter. „John Henry Cardinal Newman and Papal Infallibility“. Pacifica: Australasian Theological Studies 24, Nr. 1 (Februar 2011): 58–79. http://dx.doi.org/10.1177/1030570x1102400105.

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Gallagher, Michael-Paul. „Newman, défenseur de la foi“. Études Tome 414, Nr. 6 (31.05.2011): 785–95. http://dx.doi.org/10.3917/etu.4146.0785.

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Résumé De son vivant déjà, le cardinal John Henry Newman était considéré comme un des grands théologiens du xix e siècle. Il a exploré les mouvements intérieurs de la conscience, soulignant que la meilleure preuve de Dieu repose en nous. Celui qui était encore le cardinal Ratzinger déclarait qu’aucun théologien depuis Augustin n’avait porté autant d’attention au sujet humain.

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Werse, Nicholas R. „The Preaching Power of Cardinal John Henry Newman“. Practical Theology 7, Nr. 2 (Juni 2014): 109–24. http://dx.doi.org/10.1179/1756073x14z.00000000035.

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4

Mcclelland, V. Alan. „St. Edmund's College, Ware and St. Edmund's College, Cambridge; Historical Connections and Early Tribulations“. Recusant History 23, Nr. 3 (Mai 1997): 470–83. http://dx.doi.org/10.1017/s0034193200005811.

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In the archives of Propaganda there is an evocative letter in which John Henry Newman urges the Cardinal Prefect not to grant permission for Catholic youths to attend Oxford or Cambridge. It is of significance because the views evinced are not those commonly associated with Newman in the years after 1865:

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Tillman, Mary Katherine. „Newman on Freedom and Authority“. Review of Politics 52, Nr. 1 (1990): 119–29. http://dx.doi.org/10.1017/s0034670500048300.

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It is indeed fitting that the centennial year of the death of Cardinal John Henry Newman (1801–1890) should be marked by new attention to the life and writings of this remarkable man of letters who dominated the intellectual and religious life of nineteenth-century England and whose significance as a thinker transcends his time and culture. A brilliant definitive biography by Ian T. Ker is the new polestar without which no future scholarship on Newman will be undertaken, while Ker's satellite works, thematic and focused, translate to the broadest possible readership a Newman never before so fully and realistically portrayed in personality, achievement and genius.

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Cross, Lawrence. „The Cardinal Vanishes: John Henry Newman and the Nature of Sainthood“. New Blackfriars 94, Nr. 1051 (09.07.2012): 295–302. http://dx.doi.org/10.1111/j.1741-2005.2011.01424.x.

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7

Potvin, Thomas R. „Le changement, condition de la fidélité selon John Henry Cardinal Newman“. Studies in Religion/Sciences Religieuses 20, Nr. 3 (September 1991): 281–98. http://dx.doi.org/10.1177/000842989102000302.

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8

Blanco-Sarto, Pablo. „Discursos y ensayos sobre estudios universitarios by John Henry Cardinal Newman“. Newman Studies Journal 19, Nr. 2 (Dezember 2022): 105–7. http://dx.doi.org/10.1353/nsj.2022.0030.

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9

Morris-Chapman, Daniel Pratt. „The Meaning of 'Liberalism' in the Thought of John Henry Newman“. Journal of Religious History, Literature and Culture 7, Nr. 1 (01.06.2021): 69–87. http://dx.doi.org/10.16922/jrhlc.7.1.3.

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On becoming a cardinal John Henry Newman made the declaration that he had spent his life opposing 'liberalism in religion'. Historians, including the late Frank Turner, dispute Newman's rendition. Indeed, Turner suggests that Newman used this phantom term as a smokescreen and that his supposed opposition to liberalism was in fact a calculated attempt to curry favour with the Vatican. Whether or not Turner's analysis explains the variety of conflicting interpretations given within Newman scholarship it is clear that a comprehensive definition of this term has so far proved elusive. Here Turner's revisionist account is discussed in relation to Newman's Anglican and Catholic use of this term. This is followed by a survey of the relevant Newman literature in which three distinct patterns of interpretation are identified. The article then explores whether an understanding of Newman's classical formation may offer a clue for unlocking the complexity of this term. Newman's references to the ancient world are examined in relation to his use of the term liberalism and it is proposed that this offers the possibility of a more complete understanding of Newman's conception of the antecedents and developments of liberalism.

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Gooch, Leo. „‘The Religion for a Gentleman’: The Northern Catholic Gentry in the Eighteenth Century“. Recusant History 23, Nr. 4 (Oktober 1997): 543–68. http://dx.doi.org/10.1017/s0034193200002363.

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When, in 1834 Lord Macauley called on Cardinal Wiseman at the Venerable English College in Rome, he was most surprised to find the cardinal's room fitted out in the English style and very like the rooms of a senior fellow of Trinity College, Oxford. On the same occasion Macauley was introduced to Lords Clifford and Shrewsbury and thought them not at all what he imagined Catholics of old family to be: proud and stately and with an air of being men of rank but not of fashion. John Henry Newman, too, had a notion that the old English Catholic gentry moved silently and sorrowfully about and lived in old-fashioned houses of gloomy appearance, closed in with high walls, iron gates and yew trees, cut off from the populous world around them. On his entry into ‘the narrow community of the English Catholics’, the other future cardinal, Henry Edward Manning, said he felt as if he ‘had got into St. James's Palace in 1687. It was as stately as the House of Lords …’ These reactions show that Macauley, Newman and Manning cannot have come across many English Catholic gentlemen before and that they had gained very little idea of the social history of English Catholicism, however much they may have learned about its political and ecclesiastical past. This paper will point out what they should, and might easily, have picked up.

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Alam, Mohammed Sarwar. „Vindication of Newmans Views on Liberal Education from Contemporary Perspective“. IIUC Studies 6 (19.10.2012): 65–76. http://dx.doi.org/10.3329/iiucs.v6i0.12249.

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Through his provocative and evocative lectures at the Catholic University of Ireland, John Henry Cardinal Newman (1801-1890) appealed to incorporate liberal education in university education to form a better and sounder society. Endorsing Newmans views/thesis, this paper argues that colonially shaped, commercially motivated and morally bankrupt higher education system has strained liberal education to a large extent. And predictably, now we are perhaps experiencing an increasingly paradoxical scenario of an inhuman society by the human beings. In spite of predictable and unpredictable changes in social dynamics and paradigms since Newman expressed his views, this paper seeks to arrive at an understanding that his insightful defence of liberal education is still rewardingly relevant. DOI: http://dx.doi.org/10.3329/iiucs.v6i0.12249 IIUC Studies Vol.6 2010: 65-76

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Silva, Alvaro. „Apologia pro Vita Sua and Six Sermons by John Henry Cardinal Newman“. Newman Studies Journal 6, Nr. 2 (2009): 82–83. http://dx.doi.org/10.1353/nsj.2009.0016.

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Erb, Peter C. „An Essay on the Development of Christian Doctrine by John Henry Cardinal Newman“. Newman Studies Journal 16, Nr. 2 (2019): 108–9. http://dx.doi.org/10.1353/nsj.2019.0026.

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Erb, Peter C. „An Essay on the Development of Christian Doctrine by John Henry Cardinal Newman“. Newman Studies Journal 17, Nr. 1 (2020): 175–76. http://dx.doi.org/10.1353/nsj.2020.0006.

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Bradshaw, David. „John Henry Cardinal Newman. Apologia Pro Vita Sua and Six Sermons“. Victorians Institute Journal 36 (01.12.2008): 326–31. http://dx.doi.org/10.5325/victinstj.36.1.0326.

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16

Nockles, Peter. „Book Review: John Henry Cardinal Newman: A Man of Courage, Conflict and Conviction, Peter Chisnall (St Paul's Publishing 2001), £10.95; John Henry Newman, Avery Cardinal Dulles SJ (Continuum 2002), n.p.“ Theology 106, Nr. 833 (September 2003): 384–86. http://dx.doi.org/10.1177/0040571x0310600530.

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17

Hittinger, John P. „Newman, Theology and the Crisis of Liberal Education“. Journal of Interdisciplinary Studies 11, Nr. 1 (1999): 61–82. http://dx.doi.org/10.5840/jis1999111/23.

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In his classic, The Idea of a University, John Henry Cardinal Newman advanced three arguments for the inclusion of theology in the liberal arts curriculum. These include the very nature of a university in its profession to teach all subjects, the interdisciplinary value of theology, and the danger of academic quackery and usurpation, when a subject matter is not given its due place in the curriculum. The arguments for theology are intimately connected to Newman's high ideal of education, rightly celebrated by educators today. The crisis in contemporary liberal education is reflected in a dispute between Edward O. Wilson and Richard Rorty over the concept of "consilience." Yet there are promising signs of a renewal of liberal education through a deeper appreciation of theology in the course of studies in higher education.

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Daly, Tavish. „The English Catholic Dream of Gerontius: An Aesthetic Synthesis of Newman and Elgar“. Nota Bene: Canadian Undergraduate Journal of Musicology 14, Nr. 1 (16.06.2021): 39–63. http://dx.doi.org/10.5206/notabene.v14i1.13398.

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Due to inherent paradoxy and limited sample size, fin-de-siècle English Catholic aesthetics are difficult to define, especially in the case of music. At the turn of the nineteenth century, English music and Catholic theology underwent a period of intense development and reconstruction, yet the intersection of theology and musical aesthetics in this era is largely under-researched. This paper identifies one such intersection using two monumental figures in theology and music: John Henry Cardinal Newman (1801-1890) and composer Edward Elgar (1857-1934). Newman’s theology provided a basis on which fin-de-siècle artists and poets could express their faith; such figures are associated with decadence. For both Newman and Elgar, decadent Catholicism combined with the traditionally Protestant English environment resulted in a complex relationship with their country and the continent. This paper examines this complex and paradoxical relationship between faith and nationality, and thus defines English Catholic aesthetics as they are expressed by Newman and Elgar.

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Peterburs, Wulstan. „Review of Book: John Henry Cardinal Newman: A Man of Courage, Conflict and Conviction“. Downside Review 120, Nr. 421 (Oktober 2002): 309–10. http://dx.doi.org/10.1177/001258060212042107.

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20

Ream, Todd C., und Brian C. Clark. „Progressive Illumination: A Journey with John Henry Cardinal Newman, 1980–2005 by Edward J. Ondrako“. Newman Studies Journal 4, Nr. 2 (2007): 87–89. http://dx.doi.org/10.1353/nsj.2007.0024.

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21

Kelly, Edward E. „The Convert Cardinals. John Henry Newman and Henry Edward Manning by David Newsome“. Catholic Historical Review 82, Nr. 1 (1996): 127–28. http://dx.doi.org/10.1353/cat.1996.0110.

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Quinn, Dermot. „Manning as Politician“. Recusant History 21, Nr. 2 (Oktober 1992): 267–86. http://dx.doi.org/10.1017/s0034193200001606.

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It is a convention—now hardened to cliché—of Victorian historiography that Henry Edward Manning and John Henry Newman lived parallel lives: both virtual contemporaries, both sons of bankrupt fathers, both Oxford Anglicans with promise of greatness, both converts to Rome, both ascetics, both Cardinals. Equally conventional are the differences: Newman’s subtlety, Manning’s stoutness, Newman’s ‘Englishness’, Manning’s Romanita, Newman the outsider, Manning an Establishment figure from the start. These conceits are serviceable, but a more useful linkage is this: Manning and Newman lived not parallel lives, but paradoxical ones, the paradox being that each, in a sense, lived the other man’s life. Consider how each developed in unimagined ways. Newman was one of the most private men of his day. To a temperament already solitary was added the isolation of conversion, then the loneliness of failure, finally the realisation that he represented only a minority in a flamboyantly Ultramontane church. Yet Newman was never left alone with his solitude. His inner life became public property: his soul-struggle debated in the popular prints, his spiritual journey subject of tract and pamphlet and letter to the editor. People thought they knew him better than he knew himself, and, were they a Henry Kingsley or a Robert Wilberforce or an Orestes Brownson, lost little time in telling him. The boundaries of a decent interiority were crossed again and again, until he became icon, symbol, Everyman’s Newman.

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Noone, Timothy B. „St. John Henry Newman, Cardinal Matthew of Aquasparta, and Bl. John Duns Scotus on Knowledge, Assent, Faith, and Non-Evident Truths“. American Catholic Philosophical Quarterly 94, Nr. 1 (2020): 73–89. http://dx.doi.org/10.5840/acpq20191217192.

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While working on various medieval philosophers, I have noticed an affinity between their remarks on the reasonableness of accepting propositions that are not matters of proof and strict deduction and St. John Henry Newman’s remarks that we accept unconditionally and rightly everyday ordinary propositions without calibrating them to demonstrable arguments. In particular, Cardinal Matthew of Aquasparta and Blessed John Duns Scotus both claim there is a sense in which assent to everyday propositions is tantamount to knowledge (scientia), even though there is no adequate argumentation or demonstrative reasoning compelling us to assent to such propositions. Newman’s distinction between notional and real apprehension of propositions, notional and real assents, and his insistence on the existence of real assents to propositions that are not necessarily proved, or in some cases provable, seem, at first glance, a case parallel to that of the medieval philosophers we have mentioned.

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Tillman, Mary Katherine. „An Introduction to “The Dream Of Gerontius” by Cardinal John Henry Newman and Sir Edward Elgar“. Newman Studies Journal 1, Nr. 1 (2004): 42–48. http://dx.doi.org/10.5840/nsj2004115.

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Andrews, Robert M. „Nicholas Wiseman, The Dublin Review, and the Oxford Movement: A Study with Reference to John Henry Newman, 1836 to 1845“. Church History 91, Nr. 2 (Juni 2022): 332–59. http://dx.doi.org/10.1017/s0009640722001391.

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AbstractIn 1836, a new Roman Catholic periodical, The Dublin Review, was founded by Nicholas Wiseman, Michael Joseph Quin, and Daniel O'Connell. Though religion was only one aspect of its intended focus, the place and identity of Roman Catholicism in post-emancipation Britain was a major emphasis. Of particular focus was the Oxford Movement (1833–1845), otherwise known as Tractarianism. Wiseman, then rector of the English College, Rome, had paid close attention to the Oxford Movement since 1833 and, via the Dublin Review, would critically engage with Tractarian literature and ideas. This paper examines this engagement from 1836 to 1845, discussing Wiseman's polemical responses to the Oxford Movement. Paying attention to the pre-history of the Dublin Review, its importance as a periodical, and its significant influence upon a handful of the leading Tractarians, especially John Henry Newman, Wiseman emerges as an influential polemicist and apologist. Respectful of Tractarian learning and zeal, Wiseman was nonetheless unambiguous in his criticisms of Tractarian ecclesiology—relentless especially in his promotion of the view that the leaders of the Oxford Movement should convert to Roman Catholicism. By 1840, the year Wiseman arrived in England as a bishop, the Dublin Review had significantly dented Newman's confidence in the Tractarian project. Wiseman, the future Cardinal Archbishop of Westminster, had, by means of the Dublin Review, made Roman Catholic views on Tractarianism known, heard, and felt in Oxford and Britain. In the case of John Henry Newman, who became a Roman Catholic in 1845, Wiseman could claim a significant victory.

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Callebaut, Bernhard. „The University in a Fragmented World. A Contribution from Sophia University Institute“. Journal for Perspectives of Economic Political and Social Integration 22, Nr. 1-2 (01.12.2016): 111–22. http://dx.doi.org/10.1515/pepsi-2016-0006.

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Abstract The John Paul II Catholic University of Lublin (KUL) was the very first University to honor the Italian religious leader Chiara Lubich, with a honorary degree. In 2007, Chiara Lubich who shared with Henry cardinal Newman some very similar intuitions on the task of a University, founded on the basis of the charism the Church recognized in her the University Institute Sophia (IUS) in Tuscany (Italy). This was to be the very last initiative of her long life as the foundress of the Focolare Movement, Chiara Lubich wanted it to be an interdisciplinary institute bringing together life and studies in harmony. Now, after more than eight years of life, the author dresses a ‘state of the union’ of this University Institute, in the context of the crisis of the universitarian world today.

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Obirek, Stanisław. „Nowe spojrzenie na koncepcję uniwersytetu Johna Henry’ego Newmana“. Człowiek i Społeczeństwo 52 (31.12.2021): 107–22. http://dx.doi.org/10.14746/cis.2021.52.6.

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The article presents the concept of the university developed in the mid-nineteenth century by Cardinal John Henry Newman. Newman believed that the university should provide pure and universal knowledge. He was against the professionalization of academic education. According to Newman, the task of universities was to “introduce to life in society” and to “adapt to the world.” This idea grew out of European optimism and a deep belief that teachers and students were part of the same intellectual community. Newman’s concept retains its value because it is rooted in the legacy of humanistic ideal of the education present in the university from very beginnings of this institution. As we know from history university was a place for gaining universal knowledge. However, disturbing cracks can be seen in this idea, which is related to the commercialization and parameterization of the education process. Both lead to deep pathologies of academic life. We see these changes not only in Poland, but also in Western Europe and the United States. After the change of the political system in 1989, Polish universities were significantly degraded and the status of an academic teacher decreased dramatically. The only remedy is to restore universities to the autonomy they deserve and to move away from attempts to politicize or ideologize them

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Watson, Roger, und David R. Thompson. „A response to Gary Rolfe’s ‘Cardinal John Henry Newman’ and ‘the ideal state and purpose of a university’“. Nursing Inquiry 19, Nr. 4 (07.11.2012): 283–84. http://dx.doi.org/10.1111/nin.12008.

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Morales, J. „Arthur H. JENKINS (Ed.), John Henry Newman and Modernism, Regio Ver. Glock und Lutz, («Internationale Cardinal-Newman-Studien», 14), Sigmaringendorf 1990, 200pp., 14,5 x 21.“ Scripta Theologica 23, Nr. 3 (27.02.2018): 1078. http://dx.doi.org/10.15581/006.23.18232.

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Conn, Walter E. „Discourses Addressed to Mixed Congregations. By John Henry Cardinal Newman. Introduction and Notes by James Tolhurst. The Works of Cardinal John Henry Newman: Birmingham Oratory Millennium Edition, 6. Notre Dame, IN: University of Notre Dame Press; Leominster, England: Gracewing, 2002. lix + 431 pages. $30.00.“ Horizons 31, Nr. 1 (2004): 203–4. http://dx.doi.org/10.1017/s0360966900001316.

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Young, F. „The critic and the visionary“. Scottish Journal of Theology 41, Nr. 3 (August 1988): 297–312. http://dx.doi.org/10.1017/s0036930600031446.

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The first Edward Cadbury Professor of Theology was H. G. Wood. The subject of his Inaugural Lecture given in 1940 was The function of a Department of Theology in a modern University. Appropriately enough he took up the views of John Henry, Cardinal Newman, the one Birmingham theologian whose work is on the way to becoming classic. In the present climate, Newman's book The Idea of a University is worth looking at again. As he showed over a hundred years ago, purely utilitarian values cannot produce good education. Nor can a general acquaintance with a bit of everything. Specialisation and in-depth study is the only way to learn how to think rather than pick up information jackdaw-like. Scholarly grappling with the great minds of the past, the so-called ‘irrelevant’ and ‘ivory-tower’ occupation of those who inhabit an Arts Faculty, is essential for the formation of minds. ‘To open the mind, to correct it, to refine it, to enable it to know, and to digest, master, rule, and use its knowledge, to give it power over its own faculties, application, flexibility, method, critical exactness, sagacity, resource, address, eloquent expression’ – this Newman regarded as ‘an object as intelligible as the cultivation of virtue’.1 Society needs minds and not just technicians, and in an institution which is concerned with truth, the whole truth and nothing but the truth, theology is indispensable to the universality which a University should embrace.

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Conn, Walter E. „Sermons Preached on Various Occasions. By John Henry Cardinal Newman. Intro duction and Notes by James Tolhurst. The Works of John Henry Cardinal Newman: Birmingham Oratory Millennium Edition, 9. Notre Dame, IN: University of Notre Dame Press; Leominster, England: Gracewing, 2007. XLII + vi + 399 pages. $40.00.“ Horizons 36, Nr. 1 (2009): 145–46. http://dx.doi.org/10.1017/s0360966900006071.

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Conn, Walter E. „Discussions and Arguments on Various Subjects. By John Henry Cardinal Newman. Introduction and Notes by Gerard Tracey and James Tolhurst. The Works of Cardinal John Henry Newman: Birmingham Oratory Millennium Edition, 7. Notre Dame, IN: University of Notre Dame Press; Leominster, England: Gracewing, 2004. lii + 490 pages. $40.00.“ Horizons 31, Nr. 2 (2004): 440–41. http://dx.doi.org/10.1017/s0360966900001729.

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Conn, Walter E. „Two Essays on Biblical and on Ecclesiastical Miracles. By John Henry Cardinal Newman. Introduction and Notes by Geoffrey Rowell. The Works of John Henry Cardinal Newman: Birmingham Oratory Millennium Edition, 8. Notre Dame, IN: University of Notre Dame Press; Leominster, England: Gracewing, 2010. XLIV + iv + 457 pages. $40.00.“ Horizons 39, Nr. 1 (2012): 145–47. http://dx.doi.org/10.1017/s0360966900008744.

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Morales, J. „Günter BIEMER und Heinrich FRIES (Hg.), Christliche Heiligkeit als Lehre und Praxis nach John Henry Newman, Verlag Glock («Internationale Cardinal Newman Studien», 12), Sigmaringendorf 1988, 314 pp, 14 x 20,5.“ Scripta Theologica 22, Nr. 3 (28.02.2018): 1018. http://dx.doi.org/10.15581/006.22.19101.

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Rolfe, Gary. „Cardinal John Henry Newman and ‘the ideal state and purpose of a university’: nurse education, research and practice development for the twenty-first century“. Nursing Inquiry 19, Nr. 2 (18.07.2011): 98–106. http://dx.doi.org/10.1111/j.1440-1800.2011.00548.x.

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Weidner, Halbert. „Sorgfalt des Denkens, Wege des Glaubens im Spiegel von Bildung und Wissenschaft: Ein Gespräch mit John Henry Newman. Internationale Cardinal-Newman-Studien XIX ed. by Roman A. Siebenrock and Wilhelm Tolksdorff“. Newman Studies Journal 4, Nr. 2 (2007): 91. http://dx.doi.org/10.1353/nsj.2007.0026.

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Atherstone, Andrew. „John Henry Newman (ed. Sheridan Gilley), Loss and gain. The story of a convert. (The Works of Cardinal John Henry Newman. Birmingham Oratory Millennium edition, XI). pp. xliv + 456. Leominster–Notre Dame: University of Notre Dame Press, 2014. $48. 978 0 268 03613 3“. Journal of Ecclesiastical History 68, Nr. 1 (Januar 2017): 201. http://dx.doi.org/10.1017/s0022046916001895.

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Morales, José. „Robin C. SELBY, The Principle of Reserve in the Writings of John Henry Cardinal Newman, London, Oxford University Press (Oxford Theological Monographs), 1975, 110 pp.“ Scripta Theologica 10, Nr. 2 (23.03.2018): 738–41. http://dx.doi.org/10.15581/006.10.22065.

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Kelly, William J. „Natural Reason: A Study of the Notions of Inference, Assent Intuition, and First Principles in the Philosophy of John Henry Cardinal Newman. By Gerard Casey“. Modern Schoolman 64, Nr. 3 (1987): 201–2. http://dx.doi.org/10.5840/schoolman198764342.

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41

James, Serenhedd. „The Saint and His Disciple: Cardinal John Henry Newman, the Reverend George Dudley Ryder and the Catholic Revival in Nineteenth Century England by Penelope Hunting“. Catholic Historical Review 102, Nr. 2 (2016): 421–22. http://dx.doi.org/10.1353/cat.2016.0115.

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Conn, Walter E. „Pilgrim Journey: John Henry Newman 1801–1845. By Vincent Ferrer BlehlS.J., New York: Paulist, 2001. xii + 452 pages. $24.95. - Rise and Progress of Universities and Benedictine Essays. By John Henry Newman. Introduction and Notes by Mary Katherine Tillman. The Works of Cardinal John Henry Newman: Birmingham Oratory Millennium Edition, 3. Notre Dame, IN: University of Notre Dame Press; Leominster, England: Gracewing, 2001 [1872–1873]. lxxvi + 402 pages. $45.00. - The Arians of the Fourth Century. By John Henry Newman. Introduction and Notes by Rowan Williams. The Works of Cardinal John Henry Newman: Birmingham Oratory Millennium Edition, 4. Notre Dame, IN: University of Notre Dame Press; Leominster, England: Gracewing, 2001 [1833]. xlvii + 510 pages. $28.95.“ Horizons 29, Nr. 1 (2002): 160–62. http://dx.doi.org/10.1017/s0360966900009877.

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Viaene, V. „R. Boudens, L. Gevers, B. Doyle, Two cardinals. John Henry Newman, Désiré Joseph Mercier, L. Gevers, B. Doyle, ed.“ BMGN - Low Countries Historical Review 113, Nr. 4 (01.01.1998): 591. http://dx.doi.org/10.18352/bmgn-lchr.4862.

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Conn, Walter E. „Lectures on the Present Position of Catholics in England. By John Henry Newman. Introduction and Notes by Andrew Nash. The Works of Cardinal John Henry Newman: Birmingham Oratory Millennium Edition, 1. Notre Dame, IN: University of Notre Dame Press; Leominster, England: Gracewing, 2000 (1851). xcv + 500 pages. $40.00. - Sermon Notes of John Henry Cardinal Newman 1849 – 1878. Edited by Fathers of the Birmingham Oratory. Introduction and Notes by James Tolhurst. The Works of Cardinal John Henry Newman: Birmingham Oratory Millennium Edition, 2. Notre Dame, IN: University of Notre Dame Press; Leominster, England: Gracewing, 2000 (1913). liv + 362 pages. $35.00. - Callista: A Tale of the Third Century. By John Henry Newman. Introduction by Alan G. Hill. Notre Dame, IN: University of Notre Dame Press, 2000 (1856). lii + 382 pages. $35.00“. Horizons 28, Nr. 2 (2001): 342–44. http://dx.doi.org/10.1017/s0360966900009488.

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Morales, J. „John Henry, CARDINAL NEWMAN, Les Ariens du quatrième siècle. Ouvrage traduit de l'anglais par Paul Veyriras et Michel Durand, Paris, Téqui 1988, 360 pp., 15 x 21,5.“ Scripta Theologica 23, Nr. 2 (27.02.2018): 731. http://dx.doi.org/10.15581/006.23.18052.

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Conn, Walter E. „Conversion in the Wesleyan Tradition. Edited by Kenneth J. Collins and John H. Tyson. Nashville: Abingdon, 2001. 300 pages. $27.00 (paper). - The Church of the Fathers. By John Henry Cardinal Newman. Introduction and Notes by Francis McGrath. The Works of John Henry Cardinal Newman: Birmingham Oratory Millennium Edition, 5. Notre Dame, IN: University of Notre Dame Press; Leominster, England: Gracewing, 2002. lxxix + 567 pages. $40.00.“ Horizons 30, Nr. 2 (2003): 329–31. http://dx.doi.org/10.1017/s0360966900000657.

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Conn, Walter E. „“Apologia Pro Vita Sua” and Six Sermons. By John Henry Cardinal Newman. Edited, annotated, and with an Introduction by Frank M. Turner. New Haven: Yale University Press, 2008. ix + 513 pages. $55.00.“ Horizons 35, Nr. 2 (2008): 412–13. http://dx.doi.org/10.1017/s0360966900005855.

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KER, IAN. „John Henry Newman. By Avery Cardinal Dulles SJ. (Outstanding Christian Thinkers.) Pp. xi+176. London–New York: Continuum, 2002. £40 (cloth), £12.99 (paper). 0 8264 6286 3; 0 8264 6287 1 Paul Cullen, John Henry Newman, and the Catholic University of Ireland, 1845–1865. By Colin Barr. Pp. xvii+288. Notre Dame, IN: University of Notre Dame Press/Leominster: Gracewing, 2003. £17.99 (paper). 0 85244 594 6 The Church of the Fathers. By John Henry Newman (intro. and notes Francis McGrath). (The Works of Cardinal John Henry Newman, Birmingham Oratory Millennium Edition, 5.) Pp. lxxix+ix+679. Leominster: Gracewing/Notre Dame, IN: University of Notre Dame Press, 2002 (first publ. 1840, 1972–3). $40. 0 85244 447 8; 0 268 00279 8“. Journal of Ecclesiastical History 55, Nr. 3 (Juli 2004): 606–8. http://dx.doi.org/10.1017/s0022046904760807.

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Barr, Colin. „John Henry Cardinal Newman. Apologia pro vita sua and six sermons. Edited, annotated and introduction by Frank M. Turner. Pp. ix+513. New Haven–London: Yale University Press, 2008. £35. 978 0 300 11507 9“. Journal of Ecclesiastical History 61, Nr. 3 (11.06.2010): 651–52. http://dx.doi.org/10.1017/s0022046910000953.

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Morales, J. „George William RUTLER, Priests of the Gospel: A Comparison of the Second Vatican Council and John Henry Cardinal Newman on the Priest as a Preacher, Università di San Tommaso, Roma 1982, 426 pp., 16,5 x 24.“ Scripta Theologica 18, Nr. 1 (06.03.2018): 369. http://dx.doi.org/10.15581/006.18.20166.

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