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Books on the topic 'Newmann'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Alfredson, James B. Newmann, the pioneer mentalist: A monograph. David Meyer Magic Books, 1989.

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2

Connell, John. The Center for Contemporary Arts presents The raft project: A collaboration by John Connell and Eugene Newmann, May 11 to June 16, 1990. The Center for Contemporary Arts, 1990.

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3

Newman, John Henry. Cardinal Newman and the Catholic University: A selection from Newman's Dublin writings. University College Dublin, 1990.

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4

Paul, Newman. Newman's own cookbook: Sparkling recipes from Paul Newman and his Hollywood friends. Ebury, 1999.

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5

Dulles, Avery. Newman. Continuum, 2005.

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Chadwick, Owen. Newman. Editions du Cerf, 1989.

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7

Dulles, Avery. Newman. Continuum, 2009.

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8

Dulles, Avery. Newman. Continuum, 2009.

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Dulles, Avery. Newman. Continuum, 2009.

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Dulles, Avery. Newman. Continuum, 2005.

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11

Dulles, Avery. Newman. Continuum, 2005.

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12

Dulles, Avery Robert. Newman. Continuum, 2005.

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13

Johannes, Sobotta. Gerhard Schündelen (1808-1876): Übersetzer von Werken John Henry Newmans in Deutschland ; ein Beitrag zur Newman-Rezeption. Johannes-Verlag, 2004.

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14

Quirk, Lawrence J. Paul Newman. Taylor Pub, 1997.

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15

Guérif, François. Paul Newman. H. Veyrier, 1987.

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16

Hartman, Geoffrey H. David Newman. Hebrew Union College-Jewish Institute of Religion, 1995.

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17

Stockley, William F. P. Cardinal Newman. British Library, 1986.

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18

Michael, Newman, Ikon Gallery, and Camden Arts Centre, eds. Avis Newman. Ikon Gallery, 1995.

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19

Meynell, Wilfrid. Cardinal Newman. 6th ed. Burns and Oates, 1990.

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20

Quirk, Lawrence J. Paul Newman. Taylor Pub. Co., 1996.

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21

González, Lydia Jiménez, and Mª Teresa Cid Vázquez. John Henry Newmann, testigo y maestro. Fundación Universitaria Española, 2021.

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22

Weand, V. A. Therese Newmann: Germany's Great Saint - A Universal Saint for All Races and Religions. Independent Publisher, 2009.

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23

O'Regan, Cyril. John Henry Newman. Edited by William J. Abraham and Frederick D. Aquino. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199662241.013.13.

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The nature of faith and reason and their proper relation was a preoccupation of John Henry Newman throughout his long writing career, beginning with his Oxford University Sermons and carrying on long after the publication of An Essay in Aid of a Grammar of Assent. In both classic sites of his religious epistemology, Newman wrote out of the British naturalist tradition, which gave sanction to the normal workings of the human mind in religious as well as non-religious affairs against the universalistic tendencies of Lockean epistemology. In so doing, Newman defended religious belief as a form of

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24

Duffy, Eamon. The Anglican Parish Sermons. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.11.

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Newman is widely recognized as the greatest preacher in nineteenth-century England, and his Parochial and Plain Sermons as one of the ‘Classics of Western Spirituality’. But although individual sermons have been quarried for the light they throw on Newman’s own religious and intellectual development, studies of the sermons as a whole have tended to treat them a-historically, as an homogenous body of spiritual teaching. Both Newman’s own contemporaries and most subsequent interpreters have assumed or insisted on the allegedly timeless, non-controversial, and universal appeal of his preaching. T

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25

Aquino, Frederick D. The British Naturalist Tradition. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.8.

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This chapter argues that Newman draws upon the British Naturalist tradition in fresh ways, especially in his effort to take up the challenge of epistemological scepticism. It examines the scholarly literature that has drawn attention to how John Locke and David Hume feature as formative influences on Newman’s philosophical thought while providing a closer look at how Newman engages with and appropriates insights from the Naturalist tradition in his own context. This chapter also furnishes two examples (the trustworthiness of our cognitive faculties and conscience as a natural element of our mi

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26

John Henry Newman. Paulist Press, 1994. https://doi.org/10.5040/9780809171484.

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John Henry Newman (1801-1890), a convert from Anglicanism, is considered to be the most seminal of modern Catholic theologians. Included here are 34 of his Anglican sermons and four from other sources. This edition situates Newman's spirituality and is notable for its introduction by Ker, the foremost Newman scholar.

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27

Stanley Newman's Sunday Crosswords, Volume 4 (Stan Newman). Random House Puzzles & Games, 2005.

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28

Newman, Barbara M., Laura Landry-Meyer, Philip R, and Philip R. Newman. Study Guide for Newman and Newman's Childhood and. Thomson Brooks/Cole, 1997.

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29

Newman, Stanley. Stanley Newman's Sunday Crosswords, Volume 2 (Stan Newman). Random House Puzzles & Games, 2003.

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30

Stanley Newman's Sunday Crosswords, Volume 3 (Stan Newman). Random House Puzzles & Games, 2004.

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31

Stanley Newman's Sunday Crosswords, Volume 1 (Stan Newman). Random House Puzzles & Games, 2002.

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32

Newman, Stanley. Stanley Newman's Sunday Crosswords, Volume 5 (Stan Newman). Random House Puzzles & Games, 2006.

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33

Seán 1900-1991 O'Faoláin. Newman's Way; the Odyssey of John Henry Newman. Creative Media Partners, LLC, 2021.

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34

Aquino, Frederick D., and Benjamin J. King, eds. The Oxford Handbook of John Henry Newman. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.001.0001.

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This Handbook brings together leading scholars to cover the primary and secondary literature on John Henry Newman’s life and writings, and explore his ongoing relevance. Part I grounds Newman’s works in the places, cultures, and networks of relationships in which he lived. Part II looks particularly at the writers who shaped Newman’s thought. Part III engages critically and appreciatively with select theological, philosophical, and literary themes in his writings. Part IV continues the work begun in Receptions of Newman (Aquino and King 2015), examining how his writings have shaped conversatio

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35

McInroy, Mark. Catholic Theological Receptions. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.25.

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This chapter examines the Roman Catholic theological receptions of John Henry Newman, whose highly original writings frequently endured sharp criticism and misunderstanding in the nineteenth and early twentieth centuries. However, during the decades leading up to the Second Vatican Council (1962–5), Newman became a crucial resource for Catholic theologians associated with ‘la nouvelle théologie’ and ‘Transcendental Thomism’. These figures drew heavily on Newman’s works in their search for more satisfying treatments of urgent issues for modern Catholic theology, such as the development of doctr

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36

Pahls, Michael J. G., and Kenneth Parker. Tract 90. Edited by Stewart J. Brown, Peter Nockles, and James Pereiro. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199580187.013.22.

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In 1864, John Henry Newman’s Apologia Pro Vita Sua characterized Tract 90 as his last best effort to remain in the Church of England. While Newman always celebrated his reliance on Anglican Caroline divines, this chapter demonstrates his unacknowledged debt to a notable Oxford convert of the Caroline period, Christopher Davenport (1598–1680), known in Franciscan religious life as Franciscus à Sancta Clara. Davenport served as Catholic chaplain to Queen Henrietta Maria and penned his irenic Paraphrastica Expositio Articulorum Confessionis Anglicanae (1634) to promote the reunion of the churches

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37

Shea, C. Michael. Promise and Peril. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198802563.003.0004.

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This chapter undertakes a comparison of John Henry Newman’s reflections on faith and reason with those of his French contemporary, Louis Bautain, and the German writer, Georg Hermes. Both writers faced scrutiny from ecclesiastical authorities on the issue of faith and reason in the middle decades of the nineteenth century. The analysis shows that Newman shared affinities with both thinkers on the level of technical language and teachings regarding faith and reason. Newman’s view of implicit reason was at times strikingly similar to Bautain’s notion of raison, and Newman’s passing statements on

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38

Newman, Stanley. Stanley Newman's Ultimate Trivia Crosswords, Volume 2 (Stan Newman). Random House Puzzles & Games, 2004.

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39

Stanley Newman's Ultimate Trivia Crosswords, Volume 3 (Stan Newman). Random House Puzzles & Games, 2005.

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40

Newman, Stanley. Stanley Newman's Ultimate Trivia Crosswords, Volume 1 (Stan Newman). Random House Puzzles & Games, 2003.

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41

Barr, Colin. Ireland. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.3.

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John Henry Newman’s career in Ireland is overshadowed by the later publication of The Idea of a University (1873), one of the most enduringly influential works on the philosophy of higher education. Yet it is impossible to fully understand that book—or Newman’s career as an educator—without a close examination of his experience as rector of the Catholic University of Ireland between 1851 and 1858. In its service Newman wrote the lectures and occasional pieces that became the Idea, but also confronted the challenges of establishing and running a new university while navigating the unfamiliar po

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42

Shea, C. Michael. Ecclesiology. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.16.

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John Henry Newman never wrote a treatise on the Church, yet ecclesiology functions like a vanishing point towards which nearly every line of his thought can be traced. It is with an orientation to the Church that Newman elaborated his conceptions of the sacraments, revelation, history, tradition, doctrinal development, and ecclesiastical offices, in addition to more abstract notions such as faith, assent, religious epistemology, and conscience. The metaphor can be taken even further. For not only does the Church enjoy an orienting presence across most developed subjects in Newman’s corpus, but

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43

Shea, C. Michael. Perrone’s Reception of the Essay on Development. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198802563.003.0007.

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Chapter 6 explores the 1847 document that has become known as the “Newman–Perrone Paper on Development.” Newman never intended this paper for publication. He composed the work in Rome for Perrone in order to see how far his theory of development was acceptable to Roman theologians. The document included several of Perrone’s terse but significant remarks. The first section of this chapter establishes a date for the Newman–Perrone exchange in spring of 1847, after Newman’s worries about the perceived orthodoxy of his views had subsided. The second part offers an analysis of the theological tenet

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44

Zuijdwegt, Geertjan. Richard Whately. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.10.

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Richard Whately (1787-1863) is an intriguing figure in John Henry Newman’s development. Through his mentoring and academic support, he taught the gifted young Newman to think for himself. But intellectual independence came at a price. After a close relationship in the mid-1820s, Newman began to steer a course of his own. In the tumultuous early 1830s, their friendship foundered, as they clashed over key theological issues: the authority of the church, the doctrine of the Trinity, the nature of revelation, and the reasonableness of religious belief. Newman had come to think that Whately's theol

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45

Parker, Kenneth. Historiography. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.28.

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Newman continues to influence Christian historiography in theological discourse, but his legacy is confusing because his writings promote three conflicting metanarratives of the Christian past. In order to appreciate his influence as an ‘authoritative voice’ in appropriating the Christian past, it is crucial to understand what these metanarratives are, how Newman used them in his role as a controversialist as an Anglican and later as a Roman Catholic, and the diverse ways in which Newman’s example is invoked in twenty-first-century theological discourse to promote incompatible appeals to Chris

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46

King, Joshua. Print Culture. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.5.

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Focused on John Henry Newman’s Anglican and early Catholic years (1833–48), this chapter argues for his remarkable insight into the ways in which mass print media were formatively shaping modern religious commitment and community. It shows that Newman organized Tractarian agitation in response to the rise of a competitive and voluntary religious print market that accustomed a broad range of Britons to imagining and contesting Christian community through the circulating printed page. The media strategies Newman pursued ironically resembled those of the Evangelicals he attacked, and exposed tens

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47

Nockles, Peter B. The Oxford Movement. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.1.

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Although the extent of his role has been contested, Newman has been generally regarded as the leader of the so-called Oxford or Tractarian Movement. Some of his former followers and disciples who did not follow him to Rome in 1845, sensitive to what they regarded as the damage his conversion did to the Movement’s cause, retrospectively downplayed his central contribution. Newman’s Apologia (1864) has been criticized for both enshrining and encouraging a tendency among some of his followers to view its history through his eyes. Newman, however, never meant his Apologia to be a standard account

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48

Hurley, Michael D. John Henry Newman. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198737827.003.0007.

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Newman has been much vaunted as a ‘master’ of non-fiction prose style, and justly so. His felicity of phrasing is astonishing: so precise, so elegant, so vivid. This chapter admires Newman’s stylistic achievements too, but with a view to explaining why Newman himself baulked at such praise, by insisting instead on the importance of veracity over verbalism. While a number of different writings by Newman are surveyed in the course of the chapter, the argument comes to focus in particular on his seminal work of faith, Grammar of Assent, a book that took him some twenty years to write, which almos

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49

Klaver, Jan Marten Ivo. The Apologia. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.23.

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John Henry Newman’s autobiographical Apologia pro vita sua is generally seen as the book that rehabilitated his public reputation for integrity. This chapter retraces Newman’s handling of Kingsley’s initial accusation, and delineates the subsequent genesis of the book. The chapter looks in detail at how his contemporaries reacted in the press to its contents, and argues that modern critics have been blinded by Newman’s eloquence. The nineteenth-century reception of Apologia shows that, although early critics generally approved of Newman’s sincerity, they still remained highly critical of his t

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50

Shea, C. Michael. Doctrinal Development. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.14.

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The theory of doctrinal development provided Newman with a way of resolving the Oxford Movement’s inner tensions and conflicts, even if development may not have been the inevitable terminus of Newman’s thinking during this earlier period. In the latter Newman’s of his life, development acted as a dynamic principle in his understanding of the Catholic Church’s sense of faith, both in the Church’s contemporary embodiment of doctrine and in the Church’s reception of its own teaching over time. This chapter limits itself to describing and evaluating the main features of Newman’s theory, in particu

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