John Henry Newman's Spiritual Theology: "Reflections" on Keith Beaumont's Dieu Intérieur

Abstract

John Henry Newman's Spiritual Theology:"Reflections" on Keith Beaumont's Dieu Intérieur John T. Ford (bio) The technology of the twenty-first century has made eReaders a remarkable convenience that can store hundreds of eBooks in a handy device the size of a slim printed volume. Nonetheless, many people, myself included, still prefer the pleasure of print-publications. This preference is partially due to my long-standing habit of jotting personal reflections and references in the margins of books while I am reading—in effect, attempting to dialogue with the author. On the plus side, this habit has the advantage of affording a quick retrieval of the salient features of every chapter; on the minus side, it has the disadvantage of drastically diminishing a book's re-sale value. In any case, this incorrigible habit is especially useful when reading books in another language, where marginal notes can be helpful both in identifying key ideas and in adding references in English. This quasi-compulsive habit is the origin of the following "reflections" about Keith Beaumont's Dieu Intérieur, a mega-volume, which seems destined to be the gold-standard for future treatments of John Henry Newman's spiritual theology.1 There is, of course, no substitute for reading a book in its original language. The Italian expression—traduttore, traditore (translator, traitor)—succinctly captures the inevitable liabilities of translations. At worst, translators betray—usually inadvertently but sometimes intentionally—an author's meaning. At best, translators can hardly be restrained from inserting a bit of themselves into their translations. However, the following "reflections" are not translations, but an expansion of this reader's margin-notes on the dozen chapters of Beaumont's magnificent book. Hopefully these reflections will provide others with a sampler of Newman's "spiritual theology." [End Page 56] Admittedly, these reflections amplify the original by adding comments and providing some references to relevant works in English. Hopefully, these reflections may prompt some readers to read the French original—a highly rewarding experience eminently worth the time and effort. But for those who do not read French, hopefully these reflections will provide a glimpse into the richness of Newman's spirituality and prompt their own spiritual reflections. theology and spirituality Many people have recognized Newman's stature as a theologian, including Popes Paul VI, John Paul II, and Benedict XVI. Indeed, there are ample grounds for hoping that Newman will not only be canonized but also be declared a "doctor of the Church," a title his theological writings certainly merit.2 First and foremost, Newman's An Essay on the Development of Christian Doctrine (1845) was a seminal work that effectively changed the historical and theological understanding of dogma. Second, his An Essay in Aid of a Grammar of Assent (1870) was a perceptive analysis of the human dimensions of faith that anticipated the pervasive secularism of today's technological world. While these are the two most widely read of Newman's theological writings, other significant contributions include his theological anthropology as presented in his Lectures on the Doctrine of Justification (1838) and his ecclesiology as presented in his Lectures on the Prophetical Office of the Church (1837), a work which was subsequently augmented by his "Preface to the Third Edition" (1878), as well as by his A Letter to the Duke of Norfolk (1875). In terms of quantity, quality, and enduring influence, these writings are a remarkable theological achievement well deserving the designation of "Doctor." Yet, some may be puzzled that Newman repeatedly denied that he was a theologian. His denial was apparently prompted by several factors.3 First, he was an autodidact in theology. During his Oxford years, there were no established Anglican theological schools where he could study.4 Instead, he attended theological lectures, read a plethora of Anglican theologians, and adopted a variety of theological insights—which, like an artist constructing a mosaic, he eventually amalgamated into his own original and creative theological view. [End Page 57] As a Roman Catholic, Newman read not only the leading theologians of his day but also dutifully examined scholastic and post-Tridentine theological treatises. Although he possessed more-than-passing familiarity with the Roman Catholic...