Callista, Jucundus, Juba, and Agellius as Archetypes of Newman's Ideas about Conscience and Character

Newman's ideas concerning university education address the concrete situations which are Western and Roman Catholic in orientation. The practices of Chung Chi College, a foundational college of the Chinese University of Hong Kong, located in the southern part of China, are in accord with Newman's ideas, yet with more Eastern contextual reflections and an addition of Chinese ingredients. This paper attempts to furnish a critical contextual dialogue between Newman's ideas and Chung Chi's practices.

Reviewed by: John Henry Newman and the Crisis of Modernity ed. by Brian W. Hughes and Danielle Nussberger Stephen D. Lawson John Henry Newman and the Crisis of Modernity EDITED BY BRIAN W. HUGHES AND DANIELLE NUSSBERGER New York: Lexington Books/Fortress Academic, 2019. xiv + 195 pages. Hardback: $95.00. ISBN: 9781978702103. The ten essays in this book are a promising sign for the future of Newman studies. The essays are not part of a shared program but are constructive engagements with Newman's work in a number of different areas. The premise of the book is that Newman's work can speak to some important topics in contemporary life. The authors readily use historical, philosophical, and theological approaches, sometimes several approaches in the same essay. The result is a lively book that convincingly demonstrates Newman's continued relevance. I must, however, begin with a critical observation. The book is divided into two sections. The first four essays are grouped under the unwieldly label "Theological-Historical Investigations and Newman's Influence on Contemporary Thinkers." The six other essays are included under the label "Contemporary Applications of Newman's Thought." These labels make it seem as though the first four essays are concerned with interpreting Newman and his influence on others, while the latter six are devoted to constructive engagement with Newman's thought. However, the reality is that the first four essays also bring Newman into constructive conversation with more contemporary issues and figures. Each essay deals with one aspect of contemporary life and asks how Newman's writings can provide resources for navigating tensions. Benjamin King's essay on [End Page 125] the Anglican and Catholic receptions of Newman's notion of "consulting the faithful" is an exemplary work of historical theology. King demonstrates that the way those communions have received Newman's idea is the inverse of what one might expect: Anglicans in the nineteenth century argued that consulting the faithful should not be confused with democracy, while recent Catholic documents increasingly appeal to the idea as though it were a form of liberal democracy. Paul Monson's essay is an appropriation of Newman's ecclesiology from the 1877 preface to the third edition of the Via Media. He argues that Newman's idea of three offices in the church (prophetic, sacerdotal, and regal), which are full of tensions and collisions, is a useful way to frame the complex history and theology of Catholics in North and South America. He creatively demonstrates that Newman provides a grammar for speaking of a "hemispheric ecclesiology" of the Americas. Several of the authors use Newman as a way to interpret and respond to the transformation of knowledge in modernity. Timothy Muldoon asks what Newman's Idea of a University has to say to today's fragmented "multiversity." He discusses a promising initiative at Boston College that seeks to restore the idea of the university as a shared community of learning. Ono Ekeh's interpretation of Newman's phenomenology of the mind demonstrates the continued relevance of Newman in epistemological debates, especially those over the philosophy of science. Colby Dickinson's essay brings Newman into conversation with Theodor Adorno and Bruno Latour, arguing that each thinker helps to diagnose the extraordinary complexity of religious existence in the modern world. In different ways Dan Rober and Christopher Cimorelli argue that Newman can help us develop more Christian ways of thinking about history. Rober puts Newman's Essay on Development in conversation with Charles Taylor's writings on "the secular." He argues that Newman's robust theology of history frees us from the trite nostalgia so prevalent in genealogical accounts of modernity. Cimorelli brings Newman's eschatology together with his emphasis on the moral agency of individuals to propose an alternative to the blind hope that the future will improve without requiring moral transformation. Newman, Cimorelli argues, can provide us with an account of progress that avoids the danger of acedia. Such an account is essential in light of the current climate crisis. The remaining three essays highlight theological themes in Newman's work, which have special relevance today. Danielle Nussberger argues that Newman's account of sainthood is a valuable resource for recovering...

From Newman through Teilhard and Beyond Laura Eloe (bio) Nihil recipitur in aliquo nisi secundum proportionem recipientis. —I Sent. 8,5,3C Thomas aquinas reminds us in the first book of his commentary on Peter Lombard's Sentences that nothing is received except according to the manner of the receiver. John Henry Newman's thought is no exception. How it was received by twentieth-century minds depended in part on the sort of minds that were the fertile ground in which his thought was planted. The purpose of this article is to investigate one of those minds, that of Pierre Teilhard de Chardin: Jesuit priest, soldier, mystic, theologian, philosopher, and world-renowned paleontologist. One of Teilhard's biographers notes that "no book was more seminal to Teilhard's thinking than Newman's Essay on the Development of Christian Doctrine,"1 and the fact that Newman influenced the young Jesuit is widely reported in both the scholarly and popular literature on Teilhard. Considerably less has been written on the particularities of that influence; this study seeks to address some of those particularities. Careful reading of the primary sources makes it clear that Newman's thought was not simply appropriated by Teilhard. Nor was it only Newman's ideas that would influence the soldier-priest who was destined to become a lightning rod during the stormy years when the Church2 struggled to understand and articulate its relationship with "the world"; Newman's life and struggles found a home in Teilhard's reflections as well. This article's first task is to give a brief account of Teilhard's life and writing in order to paint a picture of the sort of mind that was encountering Newman's life and thought. The second task is to discuss particular aspects of Newman's life that captured Teilhard's imagination and inspired the sort of work he would do. The third task is to address how some of Teilhard's [End Page 51] ideas show compelling similarities to Newman's ideas, which were copied into Teilhard's war-time journal and about which he wrote to his cousin; some of these ideas received Teilhard's full assent, while others provided inspiration in some adapted form. Finally, this article will remark on how Newman's ideas as engaged by Teilhard are receiving renewed attention in our twenty-first-century context. teilhard's life and writing Pierre Teilhard de Chardin, S.J. was, according to those who knew him, complex and fascinating. He was born 1 May 1881 in the family home in Sarcenat, a small village northwest of Clermont-Ferrand, the capital of the Auvergne province of France. His mother, Berthe-Adèle, was a deeply pious woman who supervised her children's catechetical instruction and taught them to read. His father, Emmanuel, ran several estates but had time to teach the children Latin and direct their reading in the years before they left for secondary school. He was well-connected to the world of English naturalists, and he encouraged in his children a love of natural history and of making collections of natural objects.3 In the shelter of the self-sufficient society of his childhood family, Teilhard was immersed in the oneness of spirit and matter that would characterize his life's work. "On a wall in the drawing room at Sarcenat," noted another of his biographers, "hung a picture representing Christ offering his heart to the world. From the window of the same room one looked out on a vista of volcanic hills. These two, the Sacred Heart and the firm earth, molded Pierre and set the pattern his life would follow."4 In April of 1892, just before his eleventh birthday, Teilhard left his family to begin his secondary education as a boarder at the École Libre de Notre-Dame de Mongré in Villefranche-sur-Saône, nearly one hundred miles from home. The Jesuit-run school was a leader in France for education in the natural sciences, especially physics. The Jesuits claimed to teach their students the "sanctifcation of science through religion and the service of religion by science, a relatively advanced formula at that time," but the primary...

In his rich personality Newman presents himself to us not only as a religious leader of remarkable spiritual depth, but also as a humanist capable of proposing an educational ideal. His vision has even now a high degree of relevance in our cultural setting. Newman included The Idea of a University, published in 1852, among his systematic works of ample scope. He defends the just claims of theology to be counted among the academic subjects of a university. He understands education not primarily as an accumulation of information, but rather as an assimilation of knowledge and, ultimately, of wisdom. Education looks at the human person rather than at the individual, understood as an anonymous member of a group governed by pragmatic laws. Newman's current relevance is also due to his attempt to relate the religious and secular spheres in education, so that they may neither be confused nor mutually ignore each other.

Reviewed by: Renewing the Mind: A Reader in the Philosophy of Catholic Education ed. by Ryan N.S. Topping, and: The Idea of a University by John Henry Newman Elizbeth H. Farnsworth Renewing the Mind: A Reader in the Philosophy of Catholic Education. Edited by Ryan N.S. Topping. Forwarded by Don J. Briel. Washington, D.C.: The Catholic University of America Press, 2015. Pages: xvi + 397. Cloth, n/a. Paper, $29.95. Ebook, $29.95. ISBN: 978-0-8132-2731-3 (paper), 978-0-8132-2732-0 (e-book). The Idea of a University. John Henry Newman. Introduction by Don J. Briel. Afterward by Christopher O. Blum. Tacoma, WA: Cluny Media, 2016. xxiii + 433. Cloth, n/a. Paper, $24.95. ISBN: 9781944418212. In his 1990 Apostolic Constitution, Ex Corde Ecclesiae, John Paul II quotes John Henry Newman's Idea of a University in his explanation of the nature of truth and its relationship with knowledge and faith: It is the honour and responsibility of a Catholic University to consecrate itself without reserve to the cause of truth. This is its way of serving at one and the same time both the dignity of man and the good of the Church, which has "an intimate conviction that truth is (its) real ally … and that knowledge and reason are sure ministers to faith."1 Further, John Paul II argues that "[t]he present age is in urgent need of this kind of disinterested service, namely of proclaiming the meaning of truth, that fundamental value without which freedom, justice and human dignity are extinguished."2 The "urgent need" echoed in Ex Corde Ecclesiae often translates today as a crisis of identity within Catholic education. The question as to how we can properly address this identity crisis continues to be a lively conversation among educators and administrators at every educational level.3 As is the case in Ex Corde Ecclesiae, Newman's educational philosophy is frequently invoked as an ideal for which to strive. Ryan Topping's edited volume, Renewing the Mind, and Cluny Media's republication of Newman's, Idea of a University, both seek to highlight what is at stake [End Page 91] in the contemporary identity crisis and propose ways in which voices from the Catholic tradition can help navigate toward a solution to the crisis. Topping's Renewing the Mind Topping's compilation consists in four parts: I) The Aims of Education, II) The Matter of Learning, III) The Methods of Teaching, and IV) On Renewal in Our Time. This book acts as an introduction to "a noble tradition of debate over the first principles of education" (1) and is meant to "instruct in first principles, not in all principles" (9). However, one is left wondering what first principles Topping has in mind, since no list is provided. Topping does mention the "first principles of thought and action" (2) in the introduction and hints at what is meant by first principles sporadically throughout the book. However, an introduction to the notion of first principles in general and examples of the first principles of education that Topping uses would be helpful in the introduction. Alluding to Aristotle's four causes, Topping notes that the selections that make up Parts I–III "take up the causes of education, the essential characteristics that define all learning activity: its purpose (or aim), its form and content (or curriculum), its method (or pedagogy)" (10), while Part IV is interested in the contemporary renewal of Catholic education. Topping notes that the intended audience for this book is "home-schooling parents, school teachers and administrators, and above all, Catholics in teacher colleges" (9), which plays into his choice of texts. Topping chooses a wide array of Catholic authors—St. Augustine, St. Thomas Aquinas, St. Basil, St. Bonaventure, St. John Paul II—just to name a few. Also included among these Catholic authors are Plato and Aristotle, Quintilian, and C. S. Lewis, who, though not Catholic, helped shape the Catholic philosophical imagination. The layout of the chapters is in the form of a textbook. The author and text are briefly introduced, followed by a short list of further readings, an excerpt of the primary text, and discussion...

Newman challenges the contemporary academy by raising afresh the question of what constitutes intellectual excellence. J. M. Roberts' diagnosis of the postliberal world leads to the conclusion that the very idea of intellectual excellence is being held hostage by materialism and moral disintegration. In the midst of the pluralism that this disintegration generates, the voice of libertarianism seeks to dominate the debate. It either sidesteps defining excellence, as Bill Readings observes, or it elevates individual rights over an academic freedom subordinated to the pursuit and advancement of knowledge. Newman's voice joins this pluralism, entering into a fruitful collision with it. He reminds us that intellectual excellence cannot be adequately understood without grounding it in the true and the good and considering how human rationality appropriates this ground. He reminds us that conscience links intellectual and moral excellence into an indispensable reciprocity. He reminds us that religion and theology mediate this excellence because they constitute its condition of possibility. Committed to this view of intellectual excellence, religious sponsorship sustains for posterity Newman's idea of a university, even as his idea defends reason against reduction, superstition, and hypocrisy.

This article examines the place of wonder in Newman's account of university education. It pays particular attention to Newman's ‘Rise and Progress of Universities’ (1872) rather than to his better known The Idea of a University (1873). The article first introduces some ideas about wonders and wondering, as found in medieval thought and in Newman's writings, before proceeding to the wonder that was Newman's attempt to establish a university in Dublin, and that is his history (historia) of the university: a story (fabula) that is every bit as marvellous as any medieval tale. Newman's educational romance involves the islands of Britannia and Hibernia, and the cities of Athens, Rome and Dublin. The article also considers the place of personal encounter and the written word in Newman's idea and practice of education, before finally offering some brief reflections on the diversity of modern society and university education. The article closes by suggesting the necessity of wonder for the gaining of knowledge.

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.

T ODAY our liberal-arts colleges are the scene of rivalry between several contending philosophies of education, each asserting its right to dominate the future of American culture. Some of these base their claims on novelty, others on antiquity. Actually, the classic formulations of these rival theories are not so very novel nor so very antique. More attention should be paid to their appearance in recent history. For serious decisions on education are sometimes made on the basis of false conceptions concerning what is traditional, or concerning some apparent Wave of the Future. In this brief summary I wish to present framework to correct chronological confusion that seems to have had great persistence. What generation is the original habitat of the chief schemes that are being put before us for decision? I shall not take time to do justice to any one of these philosophies; my purpose is not to evaluate each theory, but to date it, and to tell enough about it to identify new friends with old faces. If I seem to personify whole movements in few spokesmen, it is because of the conviction that struggle becomes intellectually profitable only for those who turn to the vigorous defense of each position by its own leaders. When did this controversy start? A hundred years ago learning was still, as in the Middle Ages, supposed to be the handmaid of religion. Much emphasis was placed on theology. (Today this often seems to be the only subject not offered in university catalogue.) And in his preparation for university work, the student still, as in the Middle Ages, devoted his time largely to Latin grammar. The grammar school, literally, and Theology, the Queen of the Sciences-these phrases supply the key. Even the Renaissance had not fundamentally altered this educational system, and it reached its supreme expression only when it was already on the way out. For the classic statement of this conception is John Henry Newman's Idea of University (I852-58). In this book Newman sets forth the principles of liberal education which he had known at Oxford before his conversion to the Catholic Church, while Oxford was still, as he called it, a medieval university. He says at the beginning:

Newman's Idea of an Open University, and its Consequences Today

The twenty-four chapters in this volume seek to argue for and illustrate a central element in the author's theory of natural law: that the main tenets of personal and political morality, and of a good legal order, are taught both by reason (arguments accessible to everyone) and by authentic divine revelation (teachings accessible to all who have a reasonable faith in its witnesses). The first Part includes eight chapters. Two attend to the idea of public reason, both in its proper sense and its Rawlsian deformation. One vindicates in outline for treating a religion as part of public reason, and for giving constitutional protection to religions (within due limits now being tested by the emergence of a politically aggressive religion in Western societies). One takes up Plato's warning about the political evils of some kinds of secularism, another surveys the principles of a sound relation between religion and state, and the last addresses Catholics about their participation in liberal discourse and politics. The nine chapters in Part Two include a substantial engagement with the relativizing idea of ‘historical consciousness’ and a variety of reflections (including three sermons) on the preambles to acceptance of revelation and on the content of Judeo-Christian revelation. The main chapter in Part Three studies Newman's idea of conscience in his debate with Gladstone. The seven chapters in Part Four, Controversies, are contributions to debates about world order, natural law, nuclear deterrence, the ‘consistent ethic of life’, the ‘culture of death’, contraception, and hell.

Preface As Mary Magdalen stood weeping outside the empty tomb, he called her by name—and suddenly she recognized him. She went and told the disciples: "I have seen the Lord." Mary Magdalen's faith in the resurrected Christ was grounded in direct contact with the Son of God.We may imagine that once she heard Jesus call her name she no more needed to reason about whether Christ rose from the dead than we need to reason about whether light radiates from the sun. None of us can claim the immediate, transforming religious experience of Mary Magdalen—or of Peter, or Paul, or other disciples and apostles of Christ. And few believers purport to have had the less immediate, but perhaps no less convincing mystical experiences of, say, Teresa of Avila or Meister Eckhart. Many believers experience God in less dramatic ways, as they look at the lilies of die field, the starry skies above, and are flooded with gratitude and joy—but they are well aware that others look at the same lilies, the same skies, and feel no consciousness of the divine. LOGOS 3:2 SPRING 2000 LOGOS Despite a relative paucity of immediate religious experience, however, people believe. And people move from nonbelief to belief, as Mary Magdalen herself did so long ago. How do conversions occur?What role does miracle play in the process? How do time and affection and imagination and reason and will and service and grace figure into the picture—or pictures, since paths to God are multiple? These questions are among those addressed by articles in this issue of Logos. In "Evelyn Waugh's Brideshead Revisited" Douglas Lane Patey traces the conversion of Charles Ryder and shows us how events inWaugh's own life, his ownjourney toward God, anchor the fictional masterpiece. Love is the major theme of allWaugh's works, Patey argues; in Brideshead Revisited love finds its proper object as Ryder's affections move from Sebastian, to Julia, to God. "The White Nun in Rattlebone," by George Bellis, offers a reading of a story set in a black Kansas City ghetto in 1 947, in which a renegade nun determined to win converts for Catholicism enthralls a group of children with magic and miracle. Though Sister Joan loses the battle in the short run, the children's encounter with the idea ofmiracle lodges in their imaginations long after the white nun is gone. How is Augustine's conversion story to be read? Khaled Anatolios provides an answer in "Quest, Questions, and Christ in Augustine's Confessions."Augustine's drama develops through questioning , and through attention to the role and meaning questions play in the search for God. The long process of questioning through whichAugustine ascends to God is made possible by Christ's descent. Robert Pasnau gives us a very different (though not inconsistent ) reading ofAugustine's autobiography in "PlottingAugustine's Confessions." Pasnau explores the philosophical dimensions of the work, offering a careful analysis ofAugustine's conception of weakness of will and an account of the role this conception plays in Augustine's understanding of his conversion. PREFACE In "Aquinas and the Credibility of God" Michael Torre suggests that though Aquinas is famous for his "Five Ways" of demonstrating God's existence, this doctor of the Church held that most who believe in God do so because God works miracles. Belief in God is based primarily—and quite rationally—on the saints and martyrs, men and women whose lives witness to divine truth. "The Theocentric Foundation of John Henry Newman's Philosophy of Education," by Jane Rupert, comments on Newman's early conversion to a sense of the invisible, and on the development of this sense into a conviction that God is the ultimate ground of an objective, intelligibly unified universe.This conviction of Newman's shapes his understanding of liberal education and the idea of the university. Thomas F. Dailey, O.S.F.S., shows us how some of Newman's ideas about the unity of knowledge and the function of the university find expression in John Paul II's encyclicals. In "Toward a Culture of Truth: Higher Education and the Thought of Pope John Paul II" Dailey...

Newman's Idea of Tradition

ABSTRACT: This essay examines the degree to which Newman's gradual assent to Marian dogma strengthened the aesthetic and spiritual dimensions of his philosophy of history from the 1840s, onward. Derivatively, it considers how the most fitting place to discern Newman's meditative idea of history is in his literary and devotional writings and not only in his expositions on doctrine and catechesis. The essay concludes by proposing that Newman's meditative approach to the question of history is saturated by the Marian habit of attention, of pondering the things of life in the heart, and stands in marked (and redressive) contrast to the emerging philosophies of power politics that have come to characterize late modernity.

This article employs a sociological analysis of the changing role and mission of higher education from that of a ‘public good’ to that of a service industry. In this regard, the rise of modern universities as corporate enterprises in the recent decades has often neglected the important dimension of education as a process of enlightenment, with its ethical and moral dimensions. The author tries to put into perspective the relevance of searching for an ‘ethical university’ by proposing to integrate the important notion of Enlightenment as formulated by Kant, Newman's idea of the university and other similar western ideals, with the eastern ideas of the Confucian Classic The Great Learning, in order to suggest how the quest for an ‘ethical university’ might materialize in the future.