Knox’s influence on the Tractarians is somewhat opaque, but the sense in which he was a forerunner of this catholicizing branch of Anglicanism was summed up well by Newman toward the end of his life (1887): “we were happy to have [Knox] as far as he went, and I think we used him” (253). Throughout the book, the ecumenical implications of “Mr. Knox’s system” (107, 259) become apparent, and this feature of Knox’s thought is applauded by McCready in the conclusion. Especially after Catholicism’s conciliar and postconciliar experiences, when reform became so tightly linked to ressourcement, Knox’s desire to be “a Christian of the first six centuries” (129, 262), rooted in the church fathers—especially when combined with his friendships across denominational lines, irenic approach to disagreement, and support of political relief for Catholics in the form of the Emancipation finally promulgated in 1829 (though Knox still emphatically supported an Established Church) show Knox as a scion not only of irenicism but of ecumenism. This excellently researched and well-written book is an important contribution to our knowledge of an underappreciated thinker at the crossroads of a number of important ecclesial and political events. The Knox that emerges from McCready’s study is a generous, erudite man with something to say to Calvinists and Evangelicals, Catholics and Tractarians. Some theological and historical background is assumed, but advanced undergraduates and up will be able to benefit from this excellent book.
{"title":"Le Cogito newmanien: La preuve du théisme by Grégory Solari (review)","authors":"Oswaldo Gallo-Serratos","doi":"10.1353/nsj.2022.0006","DOIUrl":"https://doi.org/10.1353/nsj.2022.0006","url":null,"abstract":"Knox’s influence on the Tractarians is somewhat opaque, but the sense in which he was a forerunner of this catholicizing branch of Anglicanism was summed up well by Newman toward the end of his life (1887): “we were happy to have [Knox] as far as he went, and I think we used him” (253). Throughout the book, the ecumenical implications of “Mr. Knox’s system” (107, 259) become apparent, and this feature of Knox’s thought is applauded by McCready in the conclusion. Especially after Catholicism’s conciliar and postconciliar experiences, when reform became so tightly linked to ressourcement, Knox’s desire to be “a Christian of the first six centuries” (129, 262), rooted in the church fathers—especially when combined with his friendships across denominational lines, irenic approach to disagreement, and support of political relief for Catholics in the form of the Emancipation finally promulgated in 1829 (though Knox still emphatically supported an Established Church) show Knox as a scion not only of irenicism but of ecumenism. This excellently researched and well-written book is an important contribution to our knowledge of an underappreciated thinker at the crossroads of a number of important ecclesial and political events. The Knox that emerges from McCready’s study is a generous, erudite man with something to say to Calvinists and Evangelicals, Catholics and Tractarians. Some theological and historical background is assumed, but advanced undergraduates and up will be able to benefit from this excellent book.","PeriodicalId":41065,"journal":{"name":"Newman Studies Journal","volume":"19 1","pages":"81 - 83"},"PeriodicalIF":0.1,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45928656","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"San John Henry Newman: Un ensayo biográfico by Victor García Ruiz (review)","authors":"Paula Jullian","doi":"10.1353/nsj.2022.0007","DOIUrl":"https://doi.org/10.1353/nsj.2022.0007","url":null,"abstract":"","PeriodicalId":41065,"journal":{"name":"Newman Studies Journal","volume":"19 1","pages":"83 - 86"},"PeriodicalIF":0.1,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42597487","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
While interest in the life and writings of John Henry Newman continues to grow and has certainly been energized by his recent canonization,1 Newman’s Mariology has received less attention than other areas of his oeuvre.2 This fact is unfortunate because Newman himself, in the pages of his Apologia, noted the crucial role that his relationship to Mary, and the perceived abuses of Rome in regard to her, had on his conversion.3 Although there are many aspects of Newman’s Mariology upon which one can muse, in this article I focus on the Catholic period of his writings or what one might term his mature Mariology. To this end, this article examines the final
{"title":"Newman's Mature Mariology: Traditional, Ecumenical, Evangelical","authors":"R. James Lisowski","doi":"10.1353/nsj.2022.0002","DOIUrl":"https://doi.org/10.1353/nsj.2022.0002","url":null,"abstract":"While interest in the life and writings of John Henry Newman continues to grow and has certainly been energized by his recent canonization,1 Newman’s Mariology has received less attention than other areas of his oeuvre.2 This fact is unfortunate because Newman himself, in the pages of his Apologia, noted the crucial role that his relationship to Mary, and the perceived abuses of Rome in regard to her, had on his conversion.3 Although there are many aspects of Newman’s Mariology upon which one can muse, in this article I focus on the Catholic period of his writings or what one might term his mature Mariology. To this end, this article examines the final","PeriodicalId":41065,"journal":{"name":"Newman Studies Journal","volume":"19 1","pages":"18 - 36"},"PeriodicalIF":0.1,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45046836","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:It might be supposed that the Son of God Most High could not have loved one man more than another; or again, if so, that He would not have had only one friend, but, as being All-holy, he would have loved all men more or less in proportion to their holiness. Yet we find our Saviour had a private friend; and this shows us, first, how entirely He was a man, as much as any of us, in His wants and feelings; and next, that there is nothing inconsistent with the fullness of Christian love, in having our affections directed in an especial way towards certain objects, towards those whom the circumstances of our past life, or some peculiarities of character, have endeared to us.
{"title":"\"Beloved, let us love one another, for love is of God\" (1 John 6:7): Saint John Henry Newman, the Role of Friendship and Personal Influence in the Oxford Movement","authors":"P. Nockles","doi":"10.1353/nsj.2022.0004","DOIUrl":"https://doi.org/10.1353/nsj.2022.0004","url":null,"abstract":"Abstract:It might be supposed that the Son of God Most High could not have loved one man more than another; or again, if so, that He would not have had only one friend, but, as being All-holy, he would have loved all men more or less in proportion to their holiness. Yet we find our Saviour had a private friend; and this shows us, first, how entirely He was a man, as much as any of us, in His wants and feelings; and next, that there is nothing inconsistent with the fullness of Christian love, in having our affections directed in an especial way towards certain objects, towards those whom the circumstances of our past life, or some peculiarities of character, have endeared to us.","PeriodicalId":41065,"journal":{"name":"Newman Studies Journal","volume":"19 1","pages":"49 - 78"},"PeriodicalIF":0.1,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42612110","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"John Henry Newman on Latin Prose Style: A Critical Edition of His Hints on Latin Composition","authors":"V. F. Blehl","doi":"10.1353/nsj.2022.0003","DOIUrl":"https://doi.org/10.1353/nsj.2022.0003","url":null,"abstract":"","PeriodicalId":41065,"journal":{"name":"Newman Studies Journal","volume":"19 1","pages":"37 - 48"},"PeriodicalIF":0.1,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42391115","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Crown, Mitre and People in the Nineteenth Century: The Church of England, Establishment and the State by Gillian R. Evans (review)","authors":"B. King","doi":"10.1353/nsj.2022.0008","DOIUrl":"https://doi.org/10.1353/nsj.2022.0008","url":null,"abstract":"","PeriodicalId":41065,"journal":{"name":"Newman Studies Journal","volume":"19 1","pages":"86 - 88"},"PeriodicalIF":0.1,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43626617","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Alexander Knox (1757–1831), a lay theologian of the Church of Ireland, is known mainly to specialists in Anglican studies.1 David McCready’s new study provides a detailed account of Knox’s manifold theological contributions that will appeal to historians and theologians studying Anglo-Irish Christianity in the eighteenth and nineteenth centuries. While the subtitle certainly hints at the broader relevance of this little-known figure, it actually references only a part of the rich web of interconnected themes, persons, and issues illuminated by this study. McCready has delivered an incredibly rich and widely relevant monograph that merits engagement not only by those interested in English-speaking theology’s appropriation of Platonism, the Enlightenment, and Romanticism. The book is also a deep dive into the eclectic, unique, and innovative thought of a man who helped construct “Anglican” identity itself, engaged Methodists and Roman Catholics in a sincere proto-ecumenical outlook, and was, in certain intriguing aspects, a forerunner of the Oxford Movement. The first chapter sketches Knox’s life as a lay theologian, and one who demands attention for his connection to John Wesley and his influence on, among others, Hannah More, William Wilberforce, Gladstone, and Newman. McCready’s second chapter is an important analysis of Knox as “a theoretician of Anglicanism” (37–39). In addition to tilling the soil that made the Tractarians possible, the story of the construction of a distinctively “Anglican” identity—Knox was one of the first to popularize the term itself—in the early nineteenth century sheds light not only on dynamics internal to the Church of England/Ireland, but to the broader context of a national church that found itself within a modernizing and expanding empire marked by a plurality of confessions. Knox’s unapologetic Erastianism was tempered by an equally sincere commitment to toleration and friendship
{"title":"The Life and Theology of Alexander Knox: Anglicanism in the Age of Enlightenment and Romanticism by David Mccready (review)","authors":"Shaun Blanchard","doi":"10.1353/nsj.2022.0005","DOIUrl":"https://doi.org/10.1353/nsj.2022.0005","url":null,"abstract":"Alexander Knox (1757–1831), a lay theologian of the Church of Ireland, is known mainly to specialists in Anglican studies.1 David McCready’s new study provides a detailed account of Knox’s manifold theological contributions that will appeal to historians and theologians studying Anglo-Irish Christianity in the eighteenth and nineteenth centuries. While the subtitle certainly hints at the broader relevance of this little-known figure, it actually references only a part of the rich web of interconnected themes, persons, and issues illuminated by this study. McCready has delivered an incredibly rich and widely relevant monograph that merits engagement not only by those interested in English-speaking theology’s appropriation of Platonism, the Enlightenment, and Romanticism. The book is also a deep dive into the eclectic, unique, and innovative thought of a man who helped construct “Anglican” identity itself, engaged Methodists and Roman Catholics in a sincere proto-ecumenical outlook, and was, in certain intriguing aspects, a forerunner of the Oxford Movement. The first chapter sketches Knox’s life as a lay theologian, and one who demands attention for his connection to John Wesley and his influence on, among others, Hannah More, William Wilberforce, Gladstone, and Newman. McCready’s second chapter is an important analysis of Knox as “a theoretician of Anglicanism” (37–39). In addition to tilling the soil that made the Tractarians possible, the story of the construction of a distinctively “Anglican” identity—Knox was one of the first to popularize the term itself—in the early nineteenth century sheds light not only on dynamics internal to the Church of England/Ireland, but to the broader context of a national church that found itself within a modernizing and expanding empire marked by a plurality of confessions. Knox’s unapologetic Erastianism was tempered by an equally sincere commitment to toleration and friendship","PeriodicalId":41065,"journal":{"name":"Newman Studies Journal","volume":"19 1","pages":"79 - 81"},"PeriodicalIF":0.1,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44633083","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Of Victorian metaphysics we might be tempted to draw the same comparison Samuel Johnson once offered in a different context: as with a dog “walking on his hind legs,” we presume it “is not done well; but you are surprised to find it done at all.”1 Indeed, metaphysics in the nineteenth-century British Isles is studied so little now that it is hard even to list the names of more than a very few practitioners. We are more likely to give what time we have to the German tradition, with its many magnificent waves of thought. Enter W. J. Mander, a contemporary philosopher and Oxford don who has dedicated his life’s work (so far) to uncovering and re-engaging British metaphysics in the long nineteenth century, and particularly its idealist strain. Mander’s entire oeuvre will be of interest to students of Newman, chiefly because he unearths and makes a case for many thinkers and positions close to Newman’s own, but generally beyond the purview of recent systematic theology. His most recent book, though, may be of special interest, as The Unknowable deals with both a fundamentally Newmanian question—what is our epistemic relation to that which transcends us?—and sets up its discussion in relation to a thinker Newman was very much interested in: Sir William Hamilton. Mander’s thesis concerns “the idea of an ultimate but unknowable way that things really are in themselves,” a fixation of Hamilton’s early in the century (1). If we but see this question looming at the center of the century’s philosophical culture, the three major branches of Victorian metaphysics, the epistemic “agnostics,” the empiricists, and the idealists, will become more intelligible both in their similarity and their difference. The book falls into three neat sections, corresponding to each branch or strain of the tradition, and subdivided into chapters on specific historical figures, each approached both biographically and analytically in relation to the central question. Mander has a nice way (not unlike the method of T. H. Irwin in the history of ethics) of taking each figure seriously on his own terms, privileging the author’s own texts and voice, and yet also drawing his theories into dialogical relation to the others at hand. In the first part (on those who were agnostic as to
对于维多利亚时代的形而上学，我们可能会忍不住用塞缪尔·约翰逊(Samuel Johnson)曾经在另一种情况下提出的同样的比较:就像一只狗“用后腿走路”一样，我们认为它“做得不好”;但你会惊讶地发现它已经完成了。的确，19世纪不列颠群岛上的形而上学现在被研究得如此之少，以至于甚至很难列出几个实践者的名字。我们更有可能把时间花在德国传统上，因为它有许多宏伟的思想浪潮。w·j·曼德(W. J. Mander)是一位当代哲学家，也是牛津大学的教授，他毕生的工作(到目前为止)都致力于揭示和重新参与漫长的19世纪英国形而上学，尤其是其唯心主义流派。曼德尔的全部作品将会引起纽曼的学生的兴趣，主要是因为他发掘并论证了许多与纽曼相近的思想家和立场，但通常超出了最近系统神学的范围。然而，他最近的一本书可能特别有趣，因为《不可知》处理了一个基本的牛顿问题——我们与超越我们的事物的认知关系是什么?并开始讨论纽曼非常感兴趣的一位思想家:威廉·汉密尔顿爵士。曼德尔的论点关注的是“一种终极但不可知的方式，即事物真实存在的方式”，这是汉密尔顿在本世纪初的一个固结(1)。如果我们看到这个问题隐现于本世纪哲学文化的中心，维多利亚形而上学的三个主要分支，即认识论的“不可知论者”，经验主义者和唯心主义者，将在它们的相似和不同之处变得更加容易理解。这本书分为三个简洁的部分，对应于传统的每个分支或流派，并细分为特定历史人物的章节，每个章节都以传记和分析的方式处理与中心问题有关的问题。曼德有一种很好的方式(与t·h·欧文在伦理学史上的方法没有什么不同)，他以自己的方式认真对待每个人物，赋予作者自己的文本和声音以特权，同时也将他的理论与手边的其他人建立对话关系。在第一部分中(关于那些不可知论者)
{"title":"The Unknowable: A Study in Nineteenth-Century British Metaphysics by W. J. Mander (review)","authors":"Dwight A. Lindley","doi":"10.1353/nsj.2021.0022","DOIUrl":"https://doi.org/10.1353/nsj.2021.0022","url":null,"abstract":"Of Victorian metaphysics we might be tempted to draw the same comparison Samuel Johnson once offered in a different context: as with a dog “walking on his hind legs,” we presume it “is not done well; but you are surprised to find it done at all.”1 Indeed, metaphysics in the nineteenth-century British Isles is studied so little now that it is hard even to list the names of more than a very few practitioners. We are more likely to give what time we have to the German tradition, with its many magnificent waves of thought. Enter W. J. Mander, a contemporary philosopher and Oxford don who has dedicated his life’s work (so far) to uncovering and re-engaging British metaphysics in the long nineteenth century, and particularly its idealist strain. Mander’s entire oeuvre will be of interest to students of Newman, chiefly because he unearths and makes a case for many thinkers and positions close to Newman’s own, but generally beyond the purview of recent systematic theology. His most recent book, though, may be of special interest, as The Unknowable deals with both a fundamentally Newmanian question—what is our epistemic relation to that which transcends us?—and sets up its discussion in relation to a thinker Newman was very much interested in: Sir William Hamilton. Mander’s thesis concerns “the idea of an ultimate but unknowable way that things really are in themselves,” a fixation of Hamilton’s early in the century (1). If we but see this question looming at the center of the century’s philosophical culture, the three major branches of Victorian metaphysics, the epistemic “agnostics,” the empiricists, and the idealists, will become more intelligible both in their similarity and their difference. The book falls into three neat sections, corresponding to each branch or strain of the tradition, and subdivided into chapters on specific historical figures, each approached both biographically and analytically in relation to the central question. Mander has a nice way (not unlike the method of T. H. Irwin in the history of ethics) of taking each figure seriously on his own terms, privileging the author’s own texts and voice, and yet also drawing his theories into dialogical relation to the others at hand. In the first part (on those who were agnostic as to","PeriodicalId":41065,"journal":{"name":"Newman Studies Journal","volume":"18 1","pages":"94 - 95"},"PeriodicalIF":0.1,"publicationDate":"2022-01-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42670379","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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