93 Second,his treatment of Private Judgment lacks the necessary distinctions which Newman maintained (166): Private Judgment is the root cause of liberalism in religion, yet at times one may“use it in order ultimately to supersede it; as a man out of doors uses a lamp in a dark night, and puts it out when he gets home.”5 Finally, Cornwell plucks out some of Newman’s most striking lines about conscience as the voice of God within. Cornwell then resolves to perpetuate the myth of Newman’s after-dinner toast. No dichotomy exists in this cavalier statement: one always raises his or her glass to God and His commands, who may witness to one through conscience or through the gift of grace that is Papal Infallibility (199–200). To further show his misapprehension, Cornwell sanctimoniously applies Newman’s notion of conscience to the longstanding feud over contraception. In the final part, the reader can appreciate Cornwell’s effort to understand why Newman chose to be buried to withAmbrose St.John. Although unclear,it seems that Cornwell believes Newman not necessarily a homosexual,but effeminate and in need of male intimacy. One, however, cannot understand his account of Deacon Jack Sullivan’s miracle. Cornwell returns to form as wanting to be above the squabble over miracles, yet he suspends the reader on a note of an ambiguity when there should have been a decisive conclusion. While Cornwell avers and seems to have a genuine affinity toward Newman, there is a nagging sense that the book was crafted opportunistically. One can only lament as Cornwell, consciously or not, bites the beatified hand that feeds him. Ultimately, his portrait shows more like a paint-by-numbers spoilt by colors bleeding—effecting a desultory image of Newman.While fresh and timely accounts of the Blessed Cardinal are needed, this is not one of them: especially as an introduction. However, it may be of service for those familiar with Newman looking to evaluate contemporary biographical and hermeneutical approaches. David Delio Silver Spring, MD Conscience & Conversion in Newman: A Developmental Study of Self in John Henry Newman. By Walter E. Conn. Marquette Studies in Theology 71. Milwaukee, WI: Marquette University Press, 2010. Pages: 158. Paper: ISBN 978–0–87462–777–0. $17.00. Newman titled the autobiographical chapters of his Apologia pro Vita Sua (1864) as the “History of My Religious Opinions”—which also provide a history of Newman’s conversions—which Walter Conn defines as “a kind of positive change, a type of development, more or less radical, that shifts the direction of one’s life” (7). Conn’s begins by examining Newman’s “first” conversion as a teenager (1816), which was back-dropped by such events as his personal illness, his entrance into Trinity College, Oxford, and his father’s bank failure. Conn characterizes Newman’s transition from the conventional Christianity of a middle-class nineteenth-century Anglican family to a deeply personal Evangelical faith as “a basic moral conversion rooted in Christian values” (24). Next Conn examines an often-overlooked aspect of BOOK REVIEWS 5 Newman, Loss and Gain (London: Longman’s, Green and Co., 1906), 203. NEWMAN STUDIES JOURNAL 94 Newman’s life as a young Oriel fellow—his “cognitive conversion to AngloCatholicism ” (26–50)—which was a transition from the Noetic influence of his early Oriel mentors, Richard Whately and Edward Hawkins, to the guidance of the future co-leaders of the Tractarian movement: John Keble, Edward Pusey, and Hurrell Froude. Anglo-Catholicism might well have become Newman’s permanent home—as it was for Keble and Pusey—had it not been for a combination of ghosts from the past—his reflections on the Arian and Monophysite controversies—which helped convince Newman that the Roman Catholic Church was the true via media between Anglicanism and Protestantism; in addition were blows in the present—the virtual condemnation of Tract XC and the establishment of an Anglican-Lutheran bishopric in Jerusalem—which also helped convince Newman that Anglicanism had opted for Protestantism rather than Catholicism. Using well-selected excerpts from Newman’s Apologia, Autobiographical Writings, and Letters and Diaries, Conn expertly chronicles Newman’s “ecclesial conversion” which is “best understood as...