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Статті в журналах з теми "John Newman"

Автор: Grafiati

Опубліковано: 10 січня 2023

Оновлено: 28 січня 2023

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

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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12

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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13

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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14

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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15

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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16

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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17

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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18

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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19

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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20

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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21

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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Анотація:

[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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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

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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24

Higgott, Gordon. "John Newman: An Appreciation." Architectural History 44 (2001): 1. http://dx.doi.org/10.2307/1568726.

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25

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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26

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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27

Boehringer, Gill H. "Who Killed John Newman?" Alternative Law Journal 29, no. 3 (June 2004): 145–46. http://dx.doi.org/10.1177/1037969x0402900309.

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28

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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29

Foster, Stewart. "‘Dismal Johnny’: A Companion of Newman Recalled." Recusant History 21, no. 1 (May 1992): 99–110. http://dx.doi.org/10.1017/s0034193200001515.

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Among the companions of John Henry Newman at Littlemore at the time of his reception into communion with Rome in October 1845, perhaps the least remembered is John Walker. Indeed, Ambrose St. John, Richard Stanton, and Bernard Dalgairns followed Newman to the Oratory, yet Walker could never bring himself to do likewise. Often confused with Canon John Walker of Scarborough (one of Newman’s subsequent theological correspondents), ‘Dismal Johnny’, as he was dubbed by Manuel Johnson, the Radcliffe Observer, enjoyed a less than happy relationship with Newman. To recall the life of Walker is to shed some further light upon Newman’s own character, and to witness a reconciliation of estranged companions in old age.

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30

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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31

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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32

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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33

Macnaughton, W. R. "John Updike by Judie Newman." Studies in American Fiction 17, no. 1 (1989): 124–25. http://dx.doi.org/10.1353/saf.1989.0000.

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34

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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35

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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36

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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37

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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38

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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39

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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40

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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41

Collins, Jock. "John Chinaman and John Newman: Challenging Asian Stereotyping." Australian Quarterly 66, no. 4 (1994): 26. http://dx.doi.org/10.2307/20635790.

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42

Jost, Walter. "The Mental Philosophy of John Henry Newman by Jay Newman." Thomist: A Speculative Quarterly Review 51, no. 4 (1987): 732–37. http://dx.doi.org/10.1353/tho.1987.0012.

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43

Nichols, Aidan. "John Henry Newman and the Illative Sense: A Re-consideration." Scottish Journal of Theology 38, no. 3 (August 1985): 347–68. http://dx.doi.org/10.1017/s0036930600041004.

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The aim of this article is to provide an historical description of an important piece of Victorian theology, and subsequently to suggest a new context, or rather a new content for a familiar theme. Firstly, it will consider in what sense Newman may be called a ‘natural theologian’; secondly, it will give an account of the notion of the illative sense within the developing pattern of Newman's thought; finally, it will suggest that, by a unilateral concentration on moral experience — the ‘voice of conscience’ — Newman failed to do justice to the full significance of his own argumentation. The point of the illative sense is not that it helps us to identify any one experiential content, or area of reflection, which might lead us to theistic belief, but that it provides an overall context in which a variety of experiential strata and argumentative strategies may be displayed. Newman was, perhaps, too dominated by an autobiographical sense in the realm of fundamental belief in God to identify and correct the individualism which in dogmatic theology proper he would have avoided. Our theistic materials do not lie simply within our own breasts, but in an inter-rogation, Gadamer-like, of the entire theistic tradition as that is mediated to us by the classic texts of our predecessors.

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44

Nockles, Peter. "The Making of a Convert: John Henry Newman's Oriel and Littlemore Experience." Recusant History 30, no. 3 (May 2011): 461–83. http://dx.doi.org/10.1017/s0034193200013030.

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‘The flood is round thee, but thy towers as yetAre safe, and clear as by a summer’s sea…Lo! On the top of each aerial spireWhat seems a star by day, so high and brightIt quivers from afar in golden light.But ‘tis a form of earth, though touched with fireCelestial, raised in other days, to tellHow, when they tired of prayer, Apostles fell’.John Henry Newman's poem ‘On Oxford’ published within a section called ‘Champions of the Truth’ in the verse collection, Lyra Apostolica, which he edited in 1836, encapsulates Newman's vision of Oxford and its colleges. Oxford was portrayed in the poem as an embattled but triumphant ‘city on a hill’ (in spite of its valley location surrounded by hills); a bulwark against contemporary forces, religious, and political, which for Newman, seemed to threaten it in the 1830s. The poem reminds us that the Oxford Movement, the great movement of religious revival within the Church of England commonly dated from 1833, the movement which Newman famously led and inspired, was rooted in Newman's keen and abiding sense of place (genius loci, as he put it), of memory, tradition, ethos, and association.

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45

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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46

MEYER, WENDEL W. "A Tale of Two Cities: John Henry Newman and the Church of the Catacombs." Journal of Ecclesiastical History 61, no. 4 (September 3, 2010): 746–63. http://dx.doi.org/10.1017/s0022046909008926.

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John Henry Newman made two formative trips to Rome, the first as an Anglican priest in the early spring of 1833 when he spent five weeks in the Eternal City accompanied by his friend and colleague Hurrell Froude. The second trip was made shortly after he converted to Roman Catholicism in 1846. On both these journeys, Newman visited the Roman catacombs, which were certainly part of the standard tour of the day but which had become in the nineteenth century sites that were enveloped in considerable ecclesiastical and theological polemical debate. Looking at Newman's reactions to these sites, at these two very important junctures of his life and career, gives a very provocative and enlightening glimpse into the inner workings of his mind and heart. On a different but equally interesting historical plane, such an investigative lens highlights the significant number of people who were part of Newman's life during this period and who were devotionally drawn to these primitive burial sites.

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47

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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48

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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49

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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50

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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