Книга: John Henry Newman «History Of My Religious Opinions (1865)»
Серия: "-" Книга представляет собой репринтное издание 1865 года (издательство "London: Longman, Green, Longman, Roberts, and Green" ). Несмотря на то, что была проведена серьезная работа по восстановлению первоначального качества издания, на некоторых страницах могут обнаружиться небольшие" огрехи" :помарки, кляксы и т. п. Издательство: "Книга по Требованию" (1865)
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John Henry Newman
John Henry Cardinal Newman, CO (
Family
John Henry Newman was born in
Education
At the age of seven Newman was sent to a private school conducted by Dr Nicholas at
His happy childhood came to an abrupt end in March 1816 when the financial collapse after the
The tone of his mind at this time became evangelical and Calvinist, and he held that the
Anglican priest
On Trinity Sunday,
Newman later wrote that the influences leading him in a religiously liberal direction were abruptly checked by his suffering first, at the end of 1827, a kind of nervous collapse brought on by overwork and family financial troubles, and then, at the beginning of 1828, the sudden death of his beloved youngest sister, Mary. There was also a crucial theological factor: his fascination since 1816 with the Fathers of the Church, whose works he began to read systematically in the long vacation of 1828. This he regarded as his second formative providential illness.
Oxford Movement
The year following, Newman supported and secured the election of Hawkins as provost of Oriel in preference to
At this date, though still nominally associated with the Evangelicals, Newman’s views were gradually assuming a higher ecclesiastical tone and, while local secretary of the
Mediterranean travels
In December he went with
"Tracts for the Times"
He was at home again in Oxford on the
A few weeks later Newman started, apparently on his own initiative, the "Tracts for the Times", from which the movement was subsequently named "Tractarian." Its aim was to secure for the Church of England a definite basis of doctrine and discipline, in case either of disestablishment or of a determination of High Churchmen to quit the establishment, an eventuality that was thought not impossible in view of the state's recent high-handed dealings with the sister established
At this date Newman became editor of the "British Critic", and he also gave courses of lectures in a side-chapel of St Mary's in defence of the "via media" ("middle way") of Anglicanism between Roman Catholicism and popular Protestantism.
His influence in Oxford was supreme about the year 1839 when, however, his study of the monophysite heresy first raised in his mind a doubt as to whether the Anglican position was really tenable on those principles of ecclesiastical authority which he had accepted. This doubt returned when he read, in Wiseman's article in the "Dublin Review" on "The Anglican Claim," the words of
:For a mere sentence, the words of St Augustine, struck me with a power which I never had felt from any words before ..... they were like the 'Tolle, lege, — Tolle, lege,' of the child, which converted St Augustine himself. 'Securus judicat orbis terrarum!' By those great words of the ancient Father, interpreting and summing up the long and varied course of ecclesiastical history, the theology of the "Via Media" was absolutely pulverised. ("Apologia", part 5)
He continued his work, however, as a High Anglican controversialist until he had published, in 1841,
This theory, though not altogether new, aroused much indignation in Oxford, and
Last years as an Anglican
At this date Newman also resigned the editorship of the "British Critic", and was thenceforth, as he later described it, "on his deathbed as regards membership with the Anglican Church." He now considered the position of Anglicans to be similar to that of the semi-Arians in the Arian controversy; and the arrangement made at this time that a joint Anglican-Lutheran bishopric should be established in Jerusalem, the appointment to lie alternately with the British and
In 1842 he withdrew to
Conversion to Roman Catholicism
An interval of two years elapsed before he was formally received into the Roman Catholic Church (
Popular Protestant feeling ran very high at the time, partly in consequence of the recent re-establishment of a Catholic diocesan hierarchy by
...the high protecting power of all knowledge and science, of fact and principle, of inquiry and discovery of experiment and speculation...
In 1858 he projected a branch house of the Oratory at Oxford; but this was opposed by Cardinal Manning and others as likely to induce Catholics to send their sons to that university, and the scheme was abandoned. When Catholics did begin to attend Oxford from the 1860s onwards, a Catholic club was formed, and in 1888 it was renamed the
In 1859 Newman established, in connection with the Birmingham Oratory, a school for the education of the sons of gentlemen along lines similar to those of English public schools; this was a work in which he never ceased to take the greatest interest.
Newman had a special concern in the publisher
"Apologia"
All this time (since 1841) Newman had been under a cloud, so far as concerned the great mass of cultivated Englishmen, and he was now awaiting an opportunity to vindicate his career. In 1862 he began to prepare autobiographical and other memoranda for the purpose. The occasion came when, in January 1864,
Later years In 1870 he put forth his " However, Newman made no sign of disapproval when the doctrine was finally defined, although he was nevertheless an advocate of the "principle of minimising", that included very few papal declarations within the scope of infallibility [Newman, "Letter to Duke of Norfolk", p. 120] Subsequently, in a letter nominally addressed to the Duke of Norfolk when Gladstone accused the Roman Church of having "equally repudiated modern thought and ancient history," Newman affirmed that he had always believed in the doctrine, and had only feared the deterrent effect of its definition on conversions on account of acknowledged historical difficulties. In this letter, and especially in the postscript to the second edition, Newman finally silenced all cavillers as to his not being at ease within the Catholic Church. In 1878 his old college, to his great delight, elected him an honorary fellow, and he revisited Oxford after an interval of thirty-two years. On the same date Pope Pius IX died. Pius IX had long mistrusted Newman, but After an illness he returned to England, and thenceforward resided at the Oratory until his death, making occasional visits to London, and chiefly to his old friend, R. W. Church, From the latter half of 1886 Newman's health began to fail, and he celebrated Mass for the last time on In accordance with his expressed wishes, Newman was buried in the grave of his lifelong friend, On February 27, 1891, Cardinal Newman's estate was probated at £4,206 sterling. Influence and legacy Newman’s influence as controversialist and preacher was enormous. He wrote his sermons out beforehand and read them aloud as he was not an extempore speaker. For the Roman Catholic Church in Britain, his conversion secured great prestige and the dissipation of many prejudices. Within it his influence was mainly in the direction of a broader spirit and of a recognition of the important part played by development both in doctrine and in Church government. Although he never called himself a mystic, he showed that in his judgment spiritual truth is apprehended by direct intuition, as an antecedent necessity to the professedly purely rational basis of Catholic belief. Within both the Anglican and Protestant churches, Newman's influence was great, but in a different direction, viz, in showing the necessity of If his teaching as to the Church was less widely followed, it was because of doubts as to the thoroughness of his knowledge of history and as to his freedom from bias as a critic. Some hundreds of clergymen, influenced by the movement of which for ten or twelve years he was the acknowledged leader, made their submission to the Newman held that, apart from an interior and unreasoned conviction, there is no cogent proof of the existence of God; and in Tract 85 he dealt with the difficulties of the Creed and of the canon of Scripture, with the apparent implication that they are insurmountable unless overridden by the authority of a Church guided by the Holy Spirit. In his own case these views did not lead to scepticism, because he had always possessed the necessary interior conviction; and in writing Tract 85 his only doubt would have been where the true Church is to be found. Newman's view on this matter may amount to this: that the person who does not have this interior conviction has no choice but to remain an agnostic, while the person who does have the conviction is bound, sooner or later, to embrace not only The university he founded, the Newman Centers (or Centres) in his honour have been established throughout the world, in the mold of the Oxford University Newman Society, to provide pastoral services and ministries to Catholics at non-Catholic universities. Character He was a considered to be man of magnetic personality, with an intense belief in the significance of his own career; and his character had strengths as well as weaknesses. As a poet he had inspiration and genuine power. Some of his short and earlier poems are described by R. H. Hutton as "unequalled for grandeur of outline, purity of taste and radiance of total effect"; while his latest and longest, "The Dream of Gerontius", attempts to represent the unseen world along the same lines ofDante. His prose style, especially in his Catholic days, is fresh and vigorous, and is attractive to many who do not sympathise with his conclusions, from the apparent candour with which difficulties are admitted and grappled, while in his private correspondence there is a charm that places it in the forefront of that branch of English literature. He was highly sensitive, self-conscious and impetuous. He had many of the gifts that go to make a first-rate journalist, for, "with all his love for and his profound study of antiquity, there was something about him that was conspicuously modern." Nevertheless, he had little knowledge of the scientific and critical writing composed between 1850–1890. There are a few passages in his writings in which he appears to sympathise with a broader theology, admitting that there was "something true and divinely revealed in every religion" "Arians of the Fourth Century", 1.3 [( [http://www.newmanreader.org/works/arians/chapter1-3.html Arians of the Fourth Century] )] He held that "freedom from symbols and articles is abstractedly the highest state of Christian communion," but was "the peculiar privilege of the primitive Church." (Ibid, 1.2 [ [http://www.newmanreader.org/works/arians/chapter1-2.html#return24] )] Even in 1877 he allowed that "in a religion that embraces large and separate classes of adherents there always is of necessity to a certain extent an exoteric and an esoteric doctrine." ("Prophetical Office", preface to third edition) [( [http://www.newmanreader.org/works/viamedia/volume1/preface3.html] )] These admissions, together with his thoughts on doctrinal development and assertion of the supremacy of conscience, led some critics to hold that, in spite of all his protestations, Newman was at heart a liberal. Newman explained to his own satisfaction the teachings of Catholicism, even holding the pope to be infallible in when declaring someone to be a saint; and while expressing his preference for English as compared with Italian devotional forms, he was one of the first to introduce Italian devotions into England. The motto that he adopted for use as a cardinal "Cor ad cor loquitur" (Heart speaks to heart), and that which he directed to be engraved on his memorial tablet at Edgbaston "Ex umbris et imaginibus in veritatem" (Out of shadows and phantasm into truth) disclose as much as can be disclosed of a life which, both to contemporaries and to later students, was seen as devout and inquiring, affectionate and yet self-restrained. exuality The sexuality of Newman and his circle has long been a subject for conjecture. Much of the evidence is ambiguous. Charles Kingsley’s famous attack on Newman in 1864, which spurred Newman to write his "Apologia Pro Vita Sua", contains much of Kingley's sexualised language; this attack may be interpreted as a conflict over meanings of masculinity. Others wrote of Newman’s lack of virility and his ‘characteristically feminine nature’. [S. Gilley, Newman and his Age, London 1990.] The idea that the Oxford Movement contained a significant stream of homoeroticism was popularised by Newman did not shun friendships with women, but there is no evidence that he was ever drawn to any form of sexual union. From the age of 15 he was convinced that it was the will of God that he should lead a single life. In Oxford he taught that celibacy was a high state of life, to which most people are unable to aspire. His deepest emotional relationships were with younger men who were his disciples. The most significant of these were Richard Hurrell Froude, who died in 1836, and Ambrose St John who lived with Newman from 1843. [J. H. Rigg, Oxford High Anglicanism and its Chief Leaders, London, 1895] St John preceded Newman into the Roman Catholic Church and became a member of the Birmingham Oratory, where he lived until his death in 1875. [I. Ker, John Henry Newman: A Biography, Oxford, 1988] Newman was profoundly affected by the loss of these friends, and wrote after the death of Ambrose St John in 1875: "I have ever thought no bereavement was equal to that of a husband's or a wife's, but I feel it difficult to believe that any can be greater, or any one's sorrow greater, than mine." At his own request, Newman was buried in the same grave as Ambrose St John. He had stated on three occasions his desire to be buried with his friend, including shortly before his death in 1890: "I wish, with all my heart, to be buried in Fr Ambrose St John's grave - and I give this as my last, my imperative will", he wrote, later adding: "This I confirm and insist on." [ [http://www.dailymail.co.uk/news/article-1050418/GEOFFREY-WANSELL-The-buried-secrets-Cardinal-Newman-man-set-Britains-newest-saint.html "Buried secrets: Cardinal Newman is set to become Britain's newest saint. First he must be exhumed from the grave he shares with another man - the greatest love of his life"] , Geoffrey Wansell, Daily Mail, 29th August 2008] Movement of remains The Vatican decided to move his remains from The Lickey Hills, near Rednal, Worcestershire to the Oratory in Birmingham city centre in anticipation of his being declared a saint in due course. The move required prior permission from the Ministry of Justice; in preparation the area was enclosed by steel fencing incorporating The Oratory country house, a mortuary chapel and a small graveyard which contained his shared grave. The installation of a new security fence around the area due to vandalism led to a planning permission dispute with the local Birmingham City Council as it is in a designated green belt area; the area is one of outstanding natural beauty, being a large country park. The issue of planning permission, however, was resolved at a meeting on July 22 2008 between Father Paul Chavasse, Provost of the The planned exhumation and move of Cardinal Newman's remains were finally been agreed by the UK Ministry of Justice as a special case, as UK law prohibits the removal of a body from a graveyard to a church tomb. The Ministry of Justice granted a licence on August 11th 2008, the 118th anniversary of Newman's death in 1890, to permit undertakers to move his remains from a cemetery in Rednal, Worcestershire, to a special resting place of honour at Birmingham Oratory. The proposed movement of Newman's body angered some gay-rights campaigners, who saw it as an attempt to deliberately separate him from In response the Vatican commissioned Father Ian Ker, a theologian at Oxford University, to refute the allegations in an article for the Vatican’s newspaper, "L’Osservatore Romano". [ [http://www.dailymail.co.uk/news/article-1052229/Vatican-hits-claims-Britains-saint-Cardinal-Newman-closet-homosexual.html "Vatican hits back at claims Britain's 'next saint' Cardinal Newman was a closet homosexual"] , Simon Caldwell, Daily Mail, 3rd September 2008] Newman's grave at Rednal was opened on 2nd October 2008. [ [http://news.bbc.co.uk/1/hi/england/west_midlands/7646182.stm] " Exhumed cardinal to lie in state"] It had been hoped that his body had been buried in a lead coffin and would be well preserved. However, the exhumation revealed that Newman had been buried in a wooden coffin and his body had completely decomposed; there were no human remains. The only artefacts retrieved, including an inscription plate, were wooden, brass and cloth. [ [http://news.bbc.co.uk/1/hi/england/west_midlands/7652841.stm] "No body in exhumed Newman's grave"] These artefacts, along with locks of hair, which had been sent to Sullivan before his inexplicable cure (and had always been in the possession of the Birmingham Oratory), will be placed in a glass sided casket for a Vigil of Reception planned for 31 October and 1 November. It is now planned that the relics will be solemnly placed in the Chapel of St Charles Borromeo, a friend of St Philip Neri, situated to the right of the Sanctuary. They will rest in the Chapel while the process of Beatification continues in Rome. The Fathers of the Birmingham Oratory have decided that the specially made green Italian marble sarcophagus will not be placed between the columns opposite the Holy Souls' Altar in the Oratory Church, Birmingham as originally planned. [ [http://www.timesonline.co.uk/tol/comment/faith/article4921649.ece] "Solemn return of Cardinal Newman's remains to the Brimingham Oratory"] Newman and Manning The two great figures of the late nineteenth century Roman Catholic Church in England both became cardinals and both were former Anglican clergy. Yet there was little sympathy between them. Perhaps it was inevitable they should have been rivals, two luminaries in such a small world. But there was more. Added to the natural rivalry of a It is impossible to place such labels as liberal and conservative on Newman and Manning. The very act of becoming Catholic in mid nineteenth century England caused them to be seen as arch-reactionaries in contemporary circles. But within the Catholic context, Newman is seen as theologically the more liberal because of his reservations about the declaration of papal infallibility. Manning favored the formal declaration of the doctrine. However, it is Manning who has the more modern approach to social questions. Indeed, he may be seen as the great pioneer of modern Catholic teaching on social justice. He had a major role in shaping the famous encyclical of Leo XIII, " Manning changed history. Without his new championing of social justice, many of the working people of Europe and America might have been lost to the Catholic Church. His credibility and popularity helped make the Catholic Church in England respectable and influential, after years of persecution. But Newman also changed history; by challenging the theological foundations of the Church of England, he caused many Anglicans to question their membership in that body. Quite a number became Roman Catholic. Cause for his canonization In 1991, Newman was proclaimed In October 2005, Fr Paul Chavasse, provost of the On A second miracle would need to be confirmed before Newman could be Several sources have suggested that Pope Benedict XVI has taken a personal interest in Newman's cause. Fr Chavasse expanded on his remarks at the Works Anglican period *"Arians of the Fourth Century" (1833) Catholic period *" Other miscellaneous works *"Addresses to Cardinal Newman and His Replies", with "Biglietto Speech" (1879) ee also *The External links * [http://digilander.libero.it/amschiar/unuomofinito/note_regia.html "Un uomo finito": website for the theater play about John Henry Newman and Giovanni Papini (in italian)] Newman Societies * [http://www.cardinalnewmansociety.org/ Cardinal Newman Society (US)] Life and writings * [http://www.sorinbooks.com/itemdetail.cfm?nItemid=933 Newman 101] An Introduction to the Life and Philosophy of John Cardinal Newman Cause * [http://catholic.net/RCC/Periodicals/Igpress/CWR/CWR1096/profil.html 1996 article on the canonisation process] References Bibliography *1911---- Источник: John Henry Newman
*"Tracts for the Times" (1833-1841)
*"British Critic" (1836-1842)
*"On the Prophetical Office of the Church" (1837)
*"Lectures on Justification" (1838)
*"Parochial and Plain Sermons" (1834-1843)
*"Select Treatises of St. Athanasius" (1842, 1844)
*"Lives of the English Saints" (1843-44)
*"Essays on Miracles" (1826, 1843)
*"Oxford University Sermons" (1843)
*"Sermons on Subjects of the Day" (1843)
*"
*"Retractation of Anti-Catholic Statements" (1845)
*"Faith and Prejudice and Other Sermons" (various)
*Discourses to Mixed Congregations (1849)
*Difficulties of Anglicans (1850)
*Present Position of Catholics in England (1851)
*
*"Cathedra Sempiterna" (1852)
*"Callista" (novel - 1855)
*"The Rambler" (editor) (1859–1860)
*"
*"Letter to Dr. Pusey" (1865)
*"The Dream of Gerontius" (1865)
*" An Essay in Aid of a Grammar of Assent" (1870)
*"Sermons Preached on Various Occasions" (various/1874)
*"Letter to the Duke of Norfolk" (1875)
*"Five Letters" (1875)
*"Sermon Notes" (1849-1878)
*"Select Treatises of St. Athanasius" (1881)
*"On the Inspiration of Scripture" (1884)
*"Development of Religious Error" (1885)
*"Discussions and Arguments" (various/1872)
*"Essays Critical and Historical" (various/1871)
*"Historical Sketches" (various/1872)
*"Historical Tracts of St. Athanasius" (1843)
*"Tracts Theological and Ecclesiastical" (various/1871)
* [http://www.indcatholicnews.com/rmainnewm324.html/ Statement on the failure of exhumation.
* [http://www.hccns.org/ Holy Cross Cardinal Newman Society]
* [http://www.newman-chapelhill.org/ Newman Catholic Student Center (University of North Carolina)]
* [http://www.newmanfriendsinternational.org/ International Centre of Newman Friends]
* [http://www.mcgillnewmanstudents.ca/wiki McGill Newman Students Society]
* [http://www.newmansociety.org.uk/ Oxford University Newman Society]
* [http://www.ucd.ie/newmans/ University College Dublin Newman Society]
* [http://www.udallas.edu/newman/ Venerable John Henry Newman Association (USA)]
* [http://www.orgs.bucknell.edu/ccm Bucknell University Newman Society]
* [http://www.cardinalnewman.ac.uk/ Cardinal Newman College, Preston, England]
* [http://www.johnhenrynewman.herts.sch.uk/about/jhnewman.htm The John Henry Newman Roman Catholic School, Stevenage, England]
* [http://www.cncs.co.uk/index.asp Cardinal Newman Catholic school, Brighton, England.]
* [http://www.cardenal-newman.edu/ Cardenal Newman College, Buenos Aires, Argentina]
* [http://www.newman.ac.uk/ Newman University College, Birmingham, England]
* [http://www.stmcollege.ca/newman_centre.html Newman Centre, St. Thomas More College (University of Saskatchewan, Saskatoon, Saskatchewan, CAN)]
* [http://www.newmanreader.org Newman Reader - Works of John Henry Newman]
* [http://catholicity.elcore.net/JHNPortraits/JohnHenryNewmanPortraits.html John Henry Newman: Portraits]
* [http://ic.net/~erasmus/RAZ22.HTM John Henry Newman: "Father" of Vatican II]
* [http://poetry.poetryx.com/poems/6796/ Christina Rossetti's "Cardinal Newman"]
* [http://www.newadvent.org/cathen/10794a.htm Catholic Encyclopaedia: John Henry Newman]
* [http://www.newmanstudiesinstitute.org/ National Institute for Newman Studies, Pittsburgh, PA]
*gutenberg|no=26427|name=Cardinal Newman as a Musician (Transcription of 1892 text by Edward Bellasis)
* [http://www.newmanreader.org/canonization/promulgation.html Promulgation of Newman as venerable] (in Latin)
* cite book | title=John Henry Newman: Continuum Library of Educational Thought" | author=Arthur, James & Nicholls, Guy| id=ISBN 0-8264-8407-7 | location=London | publisher=Continuum| year=2007
*Courtney, W. P. (2004) "Badeley, Edward Lowth (1803/4–1868)", rev. G. Martin Murphy, "
* cite book | title=Newman and His Age" | author=Gilley, S. | id=ISBN 0-232-52478-5 | location=London | publisher=Darton,Longman & Todd Ltd | year=2002
* cite book | title=John Henry Newman" | author=Martin, Brian | id=ISBN 0-8264-4993-X | location=London | publisher=Continuum | year=2000
*
*
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John Henry Newman | History Of My Religious Opinions (1865) | Книга представляет собой репринтное издание 1865 года (издательство "London: Longman, Green, Longman, Roberts, and Green" ). Несмотря… — Книга по Требованию, - Подробнее... | 1865 | 1317 | бумажная книга |
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