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Journal articles on the topic 'John Henry Newman'

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Published: 4 June 2021
Last updated: 11 March 2023

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1

Chesterton, G. K. "John Henry Newman." Chesterton Review 35, no. 1 (2009): 30–35. http://dx.doi.org/10.5840/chesterton2009351/26.

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2

Chesa Pascual, María Ángeles. "JOHN HENRY NEWMAN." Revista Fe y Libertad 2, no. 1 (June 30, 2019): 16. http://dx.doi.org/10.55614/27093824.v2i1.36.

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John Henry Newman (1801-1890) es sin duda el intelectual converso más conocido de la Inglaterra victoriana. Su vida fue larga y rica, y sus escritos, abundantes, de modo que es fácil poner su nombre en relación a temas diversos, como la universidad y la educación liberal, o también a términos como: Iglesia, conversión, verdad, fe, razón, libertad, fidelidad y conciencia. Pero si tuviéramos que escoger una sola de esas palabras, optaríamos por conciencia. Y esto, no solo por su entendimiento del tema en el plano teórico, sino porque toda su vida se puede resumir como una sincera búsqueda de la verdad, siguiendo la voz de la conciencia. En la Carta al Duque de Norfolk, Newman contribuyó a clarifi car la relación entre la autoridad del papa y la de la conciencia, ante las dudas que surgieron en Inglaterra tras la definición sobre la infalibilidad papal, en el Concilio Vaticano I. Más allá de esta circunstancia, el texto ha quedado ya como un clásico en el tema de la conciencia moral.
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3

Chavasse, Paul. "John Henry Newman." Newman Studies Journal 1, no. 1 (2004): 29–41. http://dx.doi.org/10.5840/nsj2004114.

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4

Ford, John T. "John Henry Newman." Newman Studies Journal 1, no. 1 (2004): 62–76. http://dx.doi.org/10.5840/nsj2004117.

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5

Enright, Edward J. "John Henry Newman." Newman Studies Journal 1, no. 1 (2004): 77–78. http://dx.doi.org/10.5840/nsj2004118.

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6

Godfrey, Kevin. "John Henry Newman." Newman Studies Journal 1, no. 2 (2004): 111–12. http://dx.doi.org/10.5840/nsj20041227.

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7

Ream, Todd. "John Henry Newman." Newman Studies Journal 3, no. 1 (2006): 81–84. http://dx.doi.org/10.5840/nsj20063112.

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8

Cross, Lawrence. "John Henry Newman." Newman Studies Journal 3, no. 1 (2006): 5–11. http://dx.doi.org/10.5840/nsj2006312.

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9

Ford, John T. "John Henry Newman." Newman Studies Journal 4, no. 2 (2007): 54–63. http://dx.doi.org/10.5840/nsj20074225.

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10

Ford, John T. "John Henry Newman." Newman Studies Journal 6, no. 1 (2009): 88–90. http://dx.doi.org/10.5840/nsj20096122.

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11

Ford, John T. "John Henry Newman." Newman Studies Journal 6, no. 2 (2009): 83–91. http://dx.doi.org/10.5840/nsj2009629.

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12

Tillman, M. Katherine. "John Henry Newman." Newman Studies Journal 8, no. 2 (2011): 80–82. http://dx.doi.org/10.5840/nsj20118228.

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13

Tillman, M. Katherine. "John Henry Newman." Newman Studies Journal 8, no. 2 (2011): 83–84. http://dx.doi.org/10.5840/nsj20118229.

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14

Enright,, Edward. "John Henry Newman." Newman Studies Journal 8, no. 2 (2011): 92–93. http://dx.doi.org/10.5840/nsj20118232.

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15

Kelly, William. "John Henry Newman." Newman Studies Journal 9, no. 1 (2012): 5–17. http://dx.doi.org/10.5840/nsj2012912.

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16

Tillman, M. Katherine. "John Henry Newman." Newman Studies Journal 10, no. 1 (2013): 5–14. http://dx.doi.org/10.5840/nsj20131019.

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17

Dulles, Avery. "John Henry Newman." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 13, no. 3 (August 2004): 367–68. http://dx.doi.org/10.1177/106385120401300312.

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18

Kienzler, Wolfgang. "Wittgenstein and John Henry Newman on Certainty." Grazer Philosophische Studien 71, no. 1 (April 24, 2006): 117–38. http://dx.doi.org/10.1163/18756735-071001008.

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Wittgenstein read and admired the work of John Henry Newman. Evidence suggests that from 1946 until 1951 Newman's was probably the single most important external stimulus for Wittgenstein's thought. In important respects Wittgenstein's reactions to G. E. Moore follow hints already given by Newman.
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19

Kuczok, Marcin. "John Henry Newman-mistrz pióra dwóch wyznań?" Studia Europaea Gnesnensia, no. 14 (December 15, 2016): 173–91. http://dx.doi.org/10.14746/seg.2016.14.10.

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The article aims at answering the question whether John Henry Newman (1801-1890), a prolific writer of the Victorian era, can be considered a wordsmith whose writing reached the highest degree of artistic mastery. The paper analyzes the most important genres Newman employed in his Anglican and Catholic periods of life, and subsequently presents the opinions of literary critics regarding the quality and value of his writing. Finally, the author examines the impact of Newmans literary works on culture and art, as well as on literature of both his era and in the centuries to follow.
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20

Ford c.s.c., John T. "Blessed John Henry Newman." Newman Studies Journal 8, no. 1 (2011): 85–86. http://dx.doi.org/10.5840/nsj20118110.

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21

Ford c.s.c., John T. "Blessed John Henry Newman." Newman Studies Journal 8, no. 1 (2011): 84–85. http://dx.doi.org/10.5840/nsj2011819.

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22

McDaniel, Charles A., and Vance E. Woods. "Martin Luther and John Henry Newman." Journal of Interdisciplinary Studies 23, no. 1 (2011): 19–40. http://dx.doi.org/10.5840/jis2011231/22.

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Martin Luther and John Henry Newman sought to re-envision university education at unique times in history. While Newman set out to architect a truly Catholic University that co-opted facets of the Protestant ethic without falling into the "heresies" of Lutheranism, Luther and his circle of gifted academics sought to craft a distinctly Evangelical concept of the university that would shield studentsfrom the corruption of worldly values thought to have infiltrated the Catholic Church, Those concemed with ethical, comprehensive education for all face similar challenges today. How do we create an educational system of universal accessibility without discarding the moral foundation provided by a faith-based model? Luther's and Newman's ideas suggest that private colleges and universities will serve students and society well where they remain true to their theological traditions, while public institutions contribute by taking seriously the challenge of moral education and taking advantage of available religious resources. If the basic dilemma in the postmodem university is the lack of balance between heart and mind—the moral and the pragmatic, "ought" and "is "—then Newman's dialectical approach in particular offers an excellent first step toward the restoration of that balance.
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23

Várnagy, Péter. "John Henry Newman szerepe a köznevelésben." Tudásmenedzsment 22, no. 1. különszám (July 6, 2021): 283–92. http://dx.doi.org/10.15170/tm.2021.22.k1.20.

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Jelen cikkem megírásának egyik ösztönzője, hogy Newman személyével már a 90-es évek elején megismerkedtem, amikor még a PTE BTK Neveléstudományi Tanszékén Newman pedagógiájáról először hallottam, amely érdeklődésem origójaként határozható meg. Vonzódásom a témához fokozódott, így igyekeztem az elmúlt évek során minél több forrást felkutatni magyar és angol nyelven egyaránt, amely Newman életútjához, de főként a nevelési tevékenységéhez kapcsolódik. Ez vezetett a 2014-ben megjelent könyvemhez (Várnagy, 2014), amely alapvetően a felsőoktatáshoz kötődik. A mostani tanulmányom pedig Newman köznevelési tevékenységeinek meghatározó vonatkozásait ragadja meg. A téma feldolgozásához elsősorban az idegen nyelvű szakirodalom és források elemzésre, továbbá interpretálásra fókuszáltam, amelyhez jó alapot nyújtottak Newman levelezésének és naplójának könyvekbe foglalt kötetei. Túlzás lenne azt állítani, hogy Newman meghatározóan köznevelési szakember lett volna, de egyértelműen maradandó nyomot hagyott pedagógiai gondolataival és tevékenységével e területen is.
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24

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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25

Tillotson, Kathleen, and Ian Ker. "John Henry Newman: A Biography." Modern Language Review 86, no. 3 (July 1991): 671. http://dx.doi.org/10.2307/3731027.

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26

Potvin, Thomas Raymond. "CHADWICK, Owen, John-Henry Newman." Laval théologique et philosophique 46, no. 3 (1990): 414. http://dx.doi.org/10.7202/400565ar.

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27

KULISHECK, PATRICIA JO. "JOHN HENRY NEWMAN AT ALTON." Notes and Queries 36, no. 2 (June 1, 1989): 188b—190. http://dx.doi.org/10.1093/nq/36-2-188b.

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28

Vilbig, Ryan. "John Henry Newman and Empiricism." Newman Studies Journal 9, no. 2 (2012): 13–25. http://dx.doi.org/10.5840/nsj20129219.

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29

Horne, B. L. "Book Review: John Henry Newman." Theology 92, no. 749 (September 1989): 410–11. http://dx.doi.org/10.1177/0040571x8909200512.

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30

Vilbig, Ryan. "John Henry Newman and Empiricism." Newman Studies Journal 9, no. 2 (2012): 13–25. http://dx.doi.org/10.1353/nsj.2012.0028.

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31

O'Gorman, C. C. "Book Review: John Henry Newman." Theology 95, no. 763 (January 1992): 63–64. http://dx.doi.org/10.1177/0040571x9209500126.

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32

Wright, T. R. "John Henry Newman: A biography." History of European Ideas 13, no. 4 (January 1991): 483–85. http://dx.doi.org/10.1016/0191-6599(91)90059-8.

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33

S.Ringel, Stacy. "John Henry Newman: Human Being." Downside Review 111, no. 385 (October 1993): 258–72. http://dx.doi.org/10.1177/001258069311138503.

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34

Potvin, Thomas Raymond. "NEWMAN, John Henry, The « Via Media » of the Anglican Church by John Henry Newman." Laval théologique et philosophique 48, no. 2 (1992): 308. http://dx.doi.org/10.7202/400711ar.

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35

Merrigan, Terrence. "Newman and Theological Liberalism." Theological Studies 66, no. 3 (September 2005): 605–21. http://dx.doi.org/10.1177/004056390506600306.

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[The author's point of departure is the fact that both “liberals” and “conservatives” appeal to John Henry Newman to support their positions. However, Newman's attitude towards “liberalism” was much more nuanced than either party acknowledges. His own theology was characterized by a continual struggle to maintain a tensile unity between opposing tendencies and concerns. Hence, neither liberals nor conservatives can simply claim Newman as their own. In his quest for unity, Newman can serve as a model for our theologically polarized age.]
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36

Beyga, Paweł. "John Henry Newman’s Selected Themes from the Theology of the Church." Teologia w Polsce 14, no. 2 (February 2, 2021): 63–76. http://dx.doi.org/10.31743/twp.2020.14.2.04.

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John Henry Newman is one of the most famous person on the Catholic and Anglican Church. In his works he was writing on the both theological position. In the article author showed selected aspects of John Henry Newman’s theology of the Church, so-calledecclesiology. For understanding Newman’s theological position very important are his personal history in the Church of England, situation in the Catholic Church and two dogmas proclaimed during the life of this new Catholic saint. In the last part of the article theecclesiology of John Henry Newman is rereading in the light of modern problems in the Catholic and Anglican theology.
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37

Testa, Michael A. "Newman and the Evangelicals." Evangelical Quarterly: An International Review of Bible and Theology 69, no. 3 (September 12, 1997): 237–44. http://dx.doi.org/10.1163/27725472-06903004.

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Newman professed to have abandoned the last remnants of Calvinistic doctrines under the influence of Edward Hawkins. Despite Newman’s claim of abandoning Evangelical teachings, it is clear they strongly shaped his life and future work either as a source of insight or a point of controversy. I also think this .influence can be readily seen in the preaching of Newman. In this article I will investigate the Evangelical influence upon John . Henry Newman. It will examine the Evangelicals’ influence on Newman, his preaching and work in opposition and rejection of such influence, and the probability that such sway remained present in Newman's thought.
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38

Blehl, Vincent Ferrer. "The Eirenics of John Henry Newman." Recusant History 23, no. 2 (October 1996): 219–27. http://dx.doi.org/10.1017/s0034193200002260.

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David Brown (1803–97), a member of the Free Church of Scotland, Professor of Apologetics, Exegesis of the Gospels and Church History at the Free Church College, Aberdeen, was from 1876 to 1885 Principal of his college. A correspondence with Newman began when Brown sent Newman a copy of his work, Life of the Late John Duncan, LL.D., (Edinburgh, 1872). In a letter of 7 June 1872 to Newman, he remarked that the last chapter of the Grammar of Assent met some of Duncan's difficulties, and added, ‘towards you I feel as if in the light of such teaching I were at home, in the blessed Communion of Saints which transcends every earthly separation.’ This tone was maintained in Brown's subsequent letter, 2 October of the same year, which concluded with the words, ‘With esteem … I remain yours in bonds transcending every earthly separation.’
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39

Choza, Jacinto, and Ananí Gutiérrrez Aguilar. "John Henry Newman, Edith Stein y la soberanía de la autoconciencia." Thémata Revista de Filosofía, no. 63 (2021): 270–94. http://dx.doi.org/10.12795/themata.2021.i63.14.

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En este artículo se expone la recepción del pensamiento de John Henry Newman y de Edith Stein en los cuadros teológicos y eclesiásticos oficiales de la iglesia católica. Recoge una parte de la historia de la guerra entre política y religión de la era contemporánea, en una parte de las iglesias cristianas de occidente. Esa guerra es la resistencia del Antiguo Régimen, frente al nuevo orden que a finales de la modernidad inauguran las proclamaciones de la dignidad del hombre, de los derechos humanos y de la soberanía de la autoconciencia. La recepción de Newman y Stein significa el reconocimiento de los derechos humanos y la dignidad humana en los ámbitos cristianos, y especialmente en la iglesia católica. Palabras clave: Persona, conciencia, autoconciencia, personalismo, Iglesia católica
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40

Duke, Alex, and Ian Ker. "The Achievement of John Henry Newman." History of Education Quarterly 33, no. 3 (1993): 400. http://dx.doi.org/10.2307/368206.

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41

Ford, John T. "La eclesiología en John Henry Newman." Scripta Theologica 51, no. 3 (December 5, 2019): 741–73. http://dx.doi.org/10.15581/006.51.3.741-773.

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42

Cunningham, David S. "Rhetorical Thought in John Henry Newman." Rhetorica 10, no. 3 (1992): 311–14. http://dx.doi.org/10.1525/rh.1992.10.3.311.

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43

Marc’hadour, Germain. "Thomas More et John Henry Newman." Moreana 23 (Number 90), no. 2 (June 1986): 45–46. http://dx.doi.org/10.3366/more.1986.23.2.7.

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44

Isidro, Miguel Ángel. "El personalismo de John Henry Newman." Mayéutica 43, no. 96 (2017): 437. http://dx.doi.org/10.5840/mayeutica2017439662.

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45

AGEJAS ESTEBAN, José Ángel. "El personalismo de John Henry Newman." Relectiones, no. 4 (November 15, 2017): 171–74. http://dx.doi.org/10.32466/eufv-rel.2017.4.335.171-174.

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46

Sands, Paul. "John Henry Newman on Religious Certitude." Downside Review 124, no. 436 (July 2006): 169–80. http://dx.doi.org/10.1177/001258060612443603.

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47

Barron, Robert. "John Henry Newman among the Postmoderns." Newman Studies Journal 2, no. 1 (2005): 20–31. http://dx.doi.org/10.5840/nsj2005213.

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48

Ford, John T. "John Henry Newman as Contextual Theologian." Newman Studies Journal 2, no. 2 (2005): 60–76. http://dx.doi.org/10.5840/nsj20052224.

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49

Morgan, Drew. "John Henry Newman—Doctor of Conscience." Newman Studies Journal 4, no. 1 (2007): 5–23. http://dx.doi.org/10.5840/nsj2007412.

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50

Briel, Matthew. "John Henry Newman and Luigi Giussani." Newman Studies Journal 6, no. 1 (2009): 57–67. http://dx.doi.org/10.5840/nsj20096119.

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