RELIGION & LITERATURE最新文献

Newman's Illative Aesthetics; or, How to Philosophize with the Grammar 纽曼的空想美学;或者，如何用语法进行哲学思考

4区哲学

RELIGION & LITERATURE Pub Date : 2023-03-01 DOI: 10.1353/rel.2023.a909156

Stephen Tardif

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What Will "Bear Our Weight": Newman on the Integrative Method 什么将“承担我们的重量”:纽曼关于综合方法

4区哲学

RELIGION & LITERATURE Pub Date : 2023-03-01 DOI: 10.1353/rel.2023.a909165

Rowan Willliams

{"title":"What Will \"Bear Our Weight\": Newman on the Integrative Method","authors":"Rowan Willliams","doi":"10.1353/rel.2023.a909165","DOIUrl":"https://doi.org/10.1353/rel.2023.a909165","url":null,"abstract":"What Will \"Bear Our Weight\":Newman on the Integrative Method The Rt. Revd. and Rt. Hon. Dr. Rowan Willliams (bio) A number of Newman's readers have noted the convergences between some of his ideas and those of Ludwig Wittgenstein. They are not by any means natural bedfellows, and it is important not to push them together too hastily, or to treat Newman as more of a technical philosophical analyst than he was. But his notebooks and essays as well as the formidable Grammar of Assent testify to an interest—unusual for his time—in two themes that contemporary philosophy, influenced not only by Wittgenstein but by phenomenology (and even more recently, neuroscience), has increasingly sought to tackle. One is the contrast between the acquiring of a set of true propositions and what we habitually call understanding. Newman speaks of an \"integrative habit of mind\" which, like those nebulous terms \"judgment\" or \"taste,\" is something into which we grow over time by an exercise of the mind that is more than plain rational argument—in the sense we ordinarily give to the word \"rational.\" Our intellectual life is a range of skills and habits through which we make connections allowing us to advance, both theoretically and practically. We discover what will, so to speak, bear our weight as we continue to speak intelligibly and in mutual recognizability about the environment we share. And this discovery in the intellectual sphere is more similar than we might imagine to the way in which we grow into practical certainties in our actions: Newman tellingly compares our normal intellectual activity to the educated instinct of the rock climber, testing what will hold, feeling for [End Page 197] a grip, not operating by a clear prescribed plan. Putting it slightly differently—and relating to the second theme—he is reminding us that what counts as a good argument, and thus as a \"reasonable\" decision, varies significantly and interestingly depending on the context. It is always worth asking in any kind of discourse what models of certainty you are taking for granted, what actual work the notion of certainty is doing (as Wittgenstein sets out in his demolition of empty and artificial accounts of the kind of thing we are supposed to \"know\" with certainty in some philosophical traditions) and whether they are appropriate to their setting. One of the most remarkable things Newman does in his discussion in the Grammar is simply to show that the \"integrative habit\" of language and reflection is at work in the sphere of religious conviction and agency in a way quite similar to how it works elsewhere. There is no yawning chasm between faith and reason, no plea for religious language to be exempted from the protocols of reason, simply because our reasoning is diverse, contextually inflected, and never restricted to deductive necessity. Newman is anything but a relativist; the focus is on how our habits of mind and body, taken all together, enable us to find our way reliably aroun","PeriodicalId":43443,"journal":{"name":"RELIGION & LITERATURE","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135532909","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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About the Contributors 关于投稿人

4区哲学

RELIGION & LITERATURE Pub Date : 2023-03-01 DOI: 10.1353/rel.2023.a909166

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The Most Religiously Attuned of Our Powers: Newman on the Conscience 我们的力量与宗教最协调:纽曼论良心

4区哲学

RELIGION & LITERATURE Pub Date : 2023-03-01 DOI: 10.1353/rel.2023.a909163

Philip Cleevely

{"title":"The Most Religiously Attuned of Our Powers: Newman on the Conscience","authors":"Philip Cleevely","doi":"10.1353/rel.2023.a909163","DOIUrl":"https://doi.org/10.1353/rel.2023.a909163","url":null,"abstract":"The Most Religiously Attuned of Our Powers:Newman on the Conscience Rev. Fr. Philip Cleevely C. O. (bio) For Newman, religion consists more essentially in acting than in knowing. And for this reason, he thinks that conscience is the most religiously attuned of our powers. In the experience of conscience, Newman writes, \"we discover a relation between the soul and…something exterior, [which is] superior to itself; a relation to an excellence which [the soul] does not possess, and to a tribunal over which it has no power.\"1 In these words, Newman describes an encounter with a goodness that transcends us, but which also intimately summons our allegiance. Mysteriously, we are moved to give ourselves in order to receive ourselves. This, for Newman, is our experience of conscience, and it constitutes the primordial religious phenomenon. Because conscience belongs to humanity as such, it is larger than Christianity, and Christianity in a way depends upon it. But Christianity also brings it to completion. We can see all this if we consider for a moment how Newman speaks of conscience as \"the aboriginal Vicar of Christ.\"2 It is a startling expression. What startles us is the suggestion that conscience and the papacy might be rivals. Now it is certainly true that, for Newman, conscience is not just a primitive beginning, confined to pre-Christian experience and destined to be superseded within Christianity. On the contrary, according to Newman, conscience remains, even within Christianity, the persisting inward criterion of our approach to God. How then does Newman negotiate the relation between conscience and authority? He conceives of it this way: conscience, [End Page 189] the inner criterion, finds itself fulfilled in the outward form and teaching of the papacy. But fulfilment here does not imply absorption. It is central to Newman's argument that obedience to the papacy in no way involves sacrificing individual liberty, coram Deo, in favor of an absolute institutional mediation. And he argues this precisely on the grounds that conscience, the aboriginal vicar and mediator belonging to humanity as such, testifies in its own voice to the authority embodied in the papacy. As Newman conceives it, then, the human finds itself corresponded to and completed in the ecclesial. It is a subtle and audacious argument. However, it entirely depends upon retaining the independence of conscience from ecclesiastical authority, so that there can be a genuine relation between them, rather than identity. But why not identity? What logic is Newman pursuing? He is working from the conviction that conscience alone grounds a religious understanding of things—even, indeed especially, of religion. His concern with preserving the independence of conscience from ecclesiastical authority is not so that he can proceed to play them off one against the other. It is to ensure that ecclesiastical authority preserves a properly religious self-understanding. Newman thinks that if author","PeriodicalId":43443,"journal":{"name":"RELIGION & LITERATURE","volume":"198 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135532723","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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The Coincidence of Opposites in John Henry Newman According to Erich Przywara, S. J. 《约翰·亨利·纽曼》中对立的巧合

4区哲学

RELIGION & LITERATURE Pub Date : 2023-03-01 DOI: 10.1353/rel.2023.a909153

Christopher M. Wojtulewicz

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The Marian Turn in Newman's Idea of History 纽曼历史观中的玛丽安转向

4区哲学

RELIGION & LITERATURE Pub Date : 2023-03-01 DOI: 10.1353/rel.2023.a909154

Rebekah Lamb

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John Henry Newman: The Harmony of Difference 约翰·亨利·纽曼:《差异的和谐

4区哲学

RELIGION & LITERATURE Pub Date : 2023-03-01 DOI: 10.1353/rel.2023.a909160

His Majesty King Charles

{"title":"John Henry Newman: The Harmony of Difference","authors":"His Majesty King Charles","doi":"10.1353/rel.2023.a909160","DOIUrl":"https://doi.org/10.1353/rel.2023.a909160","url":null,"abstract":"John Henry Newman:The Harmony of Difference His Majesty King Charles III (bio) First published in l'Osservatore Romano, 12th October, 2019. Reproduced here with kind permission of Clarence House. When Pope Francis canonises Cardinal John Henry Newman tomorrow, the first Briton to be declared a saint in over forty years, it will be a cause of celebration not merely in the United Kingdom, and not merely for Catholics, but for all who cherish the values by which he was inspired. In the age when he lived, Newman stood for the life of the spirit against the forces that would debase human dignity and human destiny. In the age in which he attains sainthood, his example is needed more than ever—for the manner in which, at his best, he could advocate without accusation, could disagree without disrespect and, perhaps most of all, could see differences as places of encounter rather than exclusion. At a time when faith was being questioned as never before, Newman, one of the greatest theologians of the nineteenth century, applied his intellect to one of the most pressing questions of our era: what should be the relationship of faith to a sceptical, secular age? His engagement first with Anglican theology, and then, after his conversion, Catholic theology, impressed even his opponents with its fearless honesty, its unsparing rigour and its originality of thought. Whatever our own beliefs, and no matter what our own tradition may [End Page 178] be, we can only be grateful to Newman for the gifts, rooted in his Catholic faith, which he shared with wider society: his intense and moving spiritual autobiography and his deeply-felt poetry in \"The Dream of Gerontius\" which, set to music by Sir Edward Elgar—another Catholic of whom all Britons can be proud—gave the musical world one of its most enduring choral masterpieces. At the climax of \"The Dream of Gerontius\" the soul, approaching heaven, perceives something of the divine vision: a grand mysterious harmony:It floods me, like the deep and solemn soundOf many waters. Harmony requires difference. The concept rests at the very heart of Christian theology in the concept of the Trinity. In the same poem, Gerontius says: Firmly I believe and trulyGod is three, and God is One; As such, difference is not to be feared. Newman not only proved this in his theology and illustrated it in his poetry, but he also demonstrated it in his life. Under his leadership, Catholics became fully part of the wider society, which itself thereby became all the richer as a community of communities. Newman engaged not merely with the church, but with the world. While wholeheartedly committed to the Church to which he came through so many intellectual and spiritual trials, he nonetheless initiated open debate between Catholics and other Christians, paving the way for later ecumenical dialogues. On his elevation to the Cardinalate in 1879, he took as his motto Cor ad cor loquitor (\"heart speaks to heart\"), and his conversations across confessi","PeriodicalId":43443,"journal":{"name":"RELIGION & LITERATURE","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135532722","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Introduction John Henry Newman: Reading The Times 约翰·亨利·纽曼:阅读时代

4区哲学

RELIGION & LITERATURE Pub Date : 2023-03-01 DOI: 10.1353/rel.2023.a909151

Michael D. Hurley, Rebekah Lamb

{"title":"Introduction John Henry Newman: Reading The Times","authors":"Michael D. Hurley, Rebekah Lamb","doi":"10.1353/rel.2023.a909151","DOIUrl":"https://doi.org/10.1353/rel.2023.a909151","url":null,"abstract":"Introduction John Henry Newman:Reading The Times Michael D. Hurley (bio) and Rebekah Lamb (bio) John Henry Newman (1801-1890) was, Owen Chadwick once remarked, \"an eminent Victorian despite himself\": He wrote two books still regarded as classics of English prose. He led a religious movement in the Church of England which transformed the worship of that Church and helped to alter the ways of other Protestant Churches. He helped Britain to see for the first time since the Reformation that Catholic priests could be as humane, and generous, and unbigoted, as anyone else. He had the most interesting idea of the nature of faith propounded by any thinker of the nineteenth century. He was the first theorist of Christian doctrine to face the challenge of modern historical enquiry. And he was a quiet, unpretentious man of prayer.1 Chadwick emphasizes the many-sidedness of the man and was right to do so. For more than a century, scholarship on Newman has offered valuable accounts of his influence within a variety of fields, from Christian doctrine, ethics, and patristics, to the philosophy of history and education, spiritual devotion, and personalism. While some aspects of his achievement have nonetheless been comparatively neglected (notably, his writings on aesthetics and Christian anthropology, his work in journalism and homiletics, his commitments to pastoral care, friendship, the arts, and child welfare), it seems likely that academic as well as devotional interest in Newman will continue to diversify and grow in the twenty-first century, as already suggested by recent publications from Reinhard Hütter, Guy Nicholls, and Thomas Pfau, to name only a few.2 Newman's beatification in 2010 \"gave opportunities [End Page 1] for new appreciations and re-evaluations,\" Geoffrey Rowell observed, and his canonization in 2019 has done even more to excite interest not only in his life but also in his legacy (he is often called \"the Father of Vatican II\").3 This trend is set to continue if not increase, especially if he is, as seems likely, made a Doctor of the Church. As with Newman's own writing, the spur for this special issue is \"occasional.\" It marks his recent canonization and explores how such an \"eminent Victorian\" could also be an exemplar for the twenty-first century—once again, \"despite himself.\" Newman did not sit easily with suggestions of his sanctity, and he would likely be surprised at the extraordinary and persistent influence of his writings today in such a wide variety of fields. This issue models the breadth and depth of his own approaches, methods, and interests, bringing together scholars from an array of different disciplines, including literary studies, philosophical theology, systematic and historical theology, classics, and psychology. Some contributors are already established Newman scholars; others are new on the scene. Between them they explore a wide array of topics, including his prose and verse styles, pastoral ministry, philosophy of ","PeriodicalId":43443,"journal":{"name":"RELIGION & LITERATURE","volume":"2016 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135532714","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Newman's "Idea" of the Beautiful 纽曼关于美的“理念”

4区哲学

RELIGION & LITERATURE Pub Date : 2023-03-01 DOI: 10.1353/rel.2023.a909155

Guy Nicholls

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Newman on Art, Imagination, and the Classics: Callista Revisited 纽曼论艺术、想象和经典:重新审视卡莉斯塔

4区哲学

RELIGION & LITERATURE Pub Date : 2023-03-01 DOI: 10.1353/rel.2023.a909157

Giuseppe Pezzini

{"title":"Newman on Art, Imagination, and the Classics: Callista Revisited","authors":"Giuseppe Pezzini","doi":"10.1353/rel.2023.a909157","DOIUrl":"https://doi.org/10.1353/rel.2023.a909157","url":null,"abstract":"ABSTRACT: Despite its popular success during his lifetime, Newman's historical novel Callista (1855) gradually fell out of fashion and is nowadays among one of his most neglected works. Even critics who are sympathetic to Callista cannot help but betray the feeling that the merits (if any) of Newman's second novel are pastoral or apologetic, rather than literary, and that its place in Newman's opus is minor at best. This essay will argue that Callista has been both undeservedly neglected and significantly misunderstood. Callista is an important work, possessing notable aesthetic merits and highlighting Newman's remarkable breadth of literary appreciation. The novel weaves an impressive web of literary intertexts and exhibits a sensitive and informed cross-fertilization between early Christian apologetics, martyr narratives and the Romantic historical novel. Above all else, Callista is a text with a strong meta-artistic dimension. Meaning, it is in the very act of writing the novel that Newman addressed to the issue whether, as a recent convert to Roman Catholicism, he could reconcile or negotiate the classical (pagan) tradition with Christianity. This essay will show the degree to which Callista tracks Newman's developing views on art and imagination, in the early period of his conversion. An attendant hope of this essay is that it can also supply a redressive response to Newman's late complaint that, when it came to Callista , \"Catholics have [n]ever done justice to [it].\"","PeriodicalId":43443,"journal":{"name":"RELIGION & LITERATURE","volume":"198 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135532913","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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