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Relevant bibliographies by topics / John Henry Cardinal Newman

Academic literature on the topic 'John Henry Cardinal Newman'

Author: Grafiati

Published: 18 May 2024

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Journal articles on the topic "John Henry Cardinal Newman"

1

Price, Peter. "John Henry Cardinal Newman and Papal Infallibility." Pacifica: Australasian Theological Studies 24, no. 1 (February 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, no. 6 (May 31, 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, no. 2 (June 2014): 109–24. http://dx.doi.org/10.1179/1756073x14z.00000000035.

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Mcclelland, V. Alan. "St. Edmund's College, Ware and St. Edmund's College, Cambridge; Historical Connections and Early Tribulations." Recusant History 23, no. 3 (May 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, no. 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, no. 1051 (July 9, 2012): 295–302. http://dx.doi.org/10.1111/j.1741-2005.2011.01424.x.

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Potvin, Thomas R. "Le changement, condition de la fidélité selon John Henry Cardinal Newman." Studies in Religion/Sciences Religieuses 20, no. 3 (September 1991): 281–98. http://dx.doi.org/10.1177/000842989102000302.

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Blanco-Sarto, Pablo. "Discursos y ensayos sobre estudios universitarios by John Henry Cardinal Newman." Newman Studies Journal 19, no. 2 (December 2022): 105–7. http://dx.doi.org/10.1353/nsj.2022.0030.

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Morris-Chapman, Daniel Pratt. "The Meaning of 'Liberalism' in the Thought of John Henry Newman." Journal of Religious History, Literature and Culture 7, no. 1 (June 1, 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, no. 4 (October 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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Dissertations / Theses on the topic "John Henry Cardinal Newman"

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 justification
The 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. .

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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.

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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 chrétienne
The 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 baptisé
In 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

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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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Coupet, Jacques. "La Prédiction anglicane de John Henry Newman." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb37596848q.

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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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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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Books on the topic "John Henry Cardinal Newman"

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Keegan, J. H. John Henry Cardinal Newman 1801-1890. [S.l: Keegan?, 1990.

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Hoeffken, Theodore. John Henry Cardinal Newman on liberal education. Freiburg i. Br: University of Freiburg, 1985.

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Cardinal Newman for today. Hyde Park, N.Y: New City Press, 2010.

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Campo, Maximo Añora. Individual prayer according to John Henry Cardinal Newman. Romae: Pontificia Universitas Sanctae Crucis, Facultas Theologiae, 2003.

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Newman, John Henry. John Henry Cardinal Newman: In my own words. Liguori, Mo: Liguori Publications, 2010.

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Strange, Roderick. Newman 101: An introduction to the life and philosophy of John Cardinal Newman. Notre Dame, Ind: Christian Classics, 2008.

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Ker, I. T. John Henry Newman: A biography. New York : Oxford University Press: Oxford, 2009.

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John Henry Newman: A biography. New York : Oxford University Press: Oxford, 2009.

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John Henry Newman: A biography. London: Oxford University Press, 1988.

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John Henry Newman: A biography. Oxford: Clarendon Press, 1988.

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Book chapters on the topic "John Henry Cardinal Newman"

1

Grossfeld, Bernhard. "John Henry Newman." In Bildhaftes Rechtsdenken, 79. Wiesbaden: VS Verlag für Sozialwissenschaften, 1995. http://dx.doi.org/10.1007/978-3-663-05337-8_22.

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Stierstorfer, Klaus. "Newman, John Henry." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_14408-1.

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Fitschen, Klaus. "Newman, John Henry." In Theologen, 184–85. Stuttgart: J.B. Metzler, 2004. http://dx.doi.org/10.1007/978-3-476-02948-5_135.

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Martin, Brian. "John Henry Newman." In The Nineteenth Century (1798–1900), 276–85. London: Macmillan Education UK, 1989. http://dx.doi.org/10.1007/978-1-349-20159-4_25.

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Hilliard, David. "Newman, John Henry." In Who's Who in Gay and Lesbian History, 325–26. 2nd ed. London: Routledge, 2020. http://dx.doi.org/10.4324/9781003070900-336.

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Webber, Christopher L. "John Henry Newman (1801-90)." In The Student's Companion to the Theologians, 299–309. Oxford: Blackwell Publishing Ltd, 2013. http://dx.doi.org/10.1002/9781118427170.ch42.

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Turvasi, Francesco. "The Development of Doctrine in John Cardinal Newman and Alfred Loisy." In John Henry Newman, 145–88. Routledge, 2017. http://dx.doi.org/10.4324/9781315115399-8.

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Turvasi, Francesco. "The Development of Doctrine In John Cardinal Newman and Alfred Loisy." In John Henry Newman, 145–88. Garland Science, 2018. http://dx.doi.org/10.4324/9781315827254-8.

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"Death of Cardinal Newman." In The Letters and Diaries of John Henry Newman, Vol. 32: Supplement, edited by Francis J. McGrath, 490. Oxford University Press, 2008. http://dx.doi.org/10.1093/oseo/instance.00160726.

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Newman, John Henry. "Last Will and Testament of John Henry Cardinal Newman." In The Letters and Diaries of John Henry Newman, Vol. 32: Supplement, edited by Francis J. McGrath, 496. Oxford University Press, 2008. http://dx.doi.org/10.1093/oseo/instance.00160735.

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