RELIGION & LITERATURE最新文献

{"title":"Was John Henry Newman a Conservative or a Liberal?","authors":"Ian Ker","doi":"10.1353/rel.2023.a909161","DOIUrl":"https://doi.org/10.1353/rel.2023.a909161","url":null,"abstract":"Was John Henry Newman a Conservative or a Liberal? Rev. Dr. Ian Ker (bio) The extreme clarity and trenchancy with which John Henry Newman expressed himself has had the unfortunate result of his being easily claimed by both conservative and liberal Catholics as their champion by means of misleadingly selective quotation. Thus one can quote his forthright statement in the Apologia that dogma was \"the fundamental principle\" of religion—\"I know no other religion\"—or his insistence in the speech he delivered on being made a cardinal that \"For thirty, forty, fifty years I have resisted to the best of my powers the spirit of liberalism in religion\" (that \"great mischief\")—and conclude that Newman was an extremely conservative and traditionalist thinker.1 On the other hand, one can quote his famous words, \"I shall drink – to the Pope, if you please – still to Conscience first, and to the Pope afterwards,\" or his apparently uncompromising assertion that \"Theology is the fundamental and regulating principle of the whole Church system\"—and conclude that Newman was a forerunner of the liberal, \"spirit of Vatican II\" kind of theologian who justified dissent from the Church's teachings on the ground that theologians exercise a magisterium parallel to that of Church authority.2 For, while indeed Newman was in many ways a radical thinker and reformer, he was also no less a conservative traditionalist. Neither simply conservative nor liberal, he is best described as a conservative radical. And this comes out most clearly in his theory of doctrinal development, where he maintains that Christianity or the Church changes to remain the same. [End Page 183] A good example of this theory would be the Second Vatican Council's Declaration on Religious Freedom, which upholds the traditional teaching while at the same time ensuring that it is not misunderstood in the new context of a pluralistic society. Rev. Dr. Ian Ker University of Oxford Ian Ker Ian Turnbull Ker (1942 - 2022) was a Roman Catholic priest and leading scholar on John Henry Newman, writing over twenty books and significantly contributing to the cause of Newman's beatification in 2010. Fr. Ker taught at various universities in the United States and the United Kingdom, and served as a Senior Research Fellow at Blackfriars Hall, Oxford. His publications include his seminal biography on John Henry Newman (Oxford University Press, 1988); The Catholic Revival in English Literature: 1845–1961 (Gracewing, 2003); G. K. Chesterton: A Biography (Oxford University Press, 2011); Newman on Vatican II (Oxford University Press, 2014); and The Cambridge Companion to John Henry Newman (Cambridge University Press, 2009), which he co-edited. NOTES 1. See Newman, Apologia, 67; Newman, \"Biglietto Speech,\" 64. 2. Newman, \"A Letter,\" 261; Newman, Preface, xlvii. BIBLIOGRAPHY Newman, John Henry. Apologia Pro Vita Sua. London: J.M Dent & Sons Ltd., 1921. https://digitalcollections.newmanstudies.org/document/bx4705_n5a3_1912/apologi","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":"135532484","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}

{"title":"Understanding the Heart of Newman: Meriol Trevor","authors":"Leonie Caldecott","doi":"10.1353/rel.2023.a909164","DOIUrl":"https://doi.org/10.1353/rel.2023.a909164","url":null,"abstract":"Understanding the Heart of Newman:Meriol Trevor Leonie Caldecott (bio) The modern world has something of a problem with hagiography. We are all devil's advocates now, relishing the \"warts and all\" approach to human portraiture. Raising someone to the altars is one thing: making a fully rounded, credible portrait of an individual—particularly when that individual lived a long and complicated life—is another thing altogether. This has been something of a problem where John Henry Newman is concerned. The strength of Ian Ker's magisterial account of Newman's life and development, published in the centenary year after his death, lies in its focus on Newman's intellectual development, as well as his religious and cultural importance. The double biography by the historian Meriol Trevor, published nearly thirty years earlier, is essential for its insights into the complexity of his character. This is mostly because Trevor relies so heavily on his letters, to which the Fathers of the Birmingham Oratory gave her full access during the 1950s. These provide the primary evidence of Newman's personality, precisely because they convey his relationships with others. More than anything, they reveal his pastoral side. No biographer is going to be free of agendas (and Newman is infamous for attracting agendas). But digging deep into the documentation in order to bring out complexities and contradictions is an essential component if you are going to hold your subject up as a credible example of sanctity. Newman loved long-lived saints, seeing in them that important quality of endurance which is so central to the Christian life: he [End Page 193] himself became one of these. In short, he had plenty of time to develop warts alongside that highly tempered soul. In order to demonstrate this, I will home in on a fascinating chapter in volume two of Trevor's biography, Light in Winter, entitled \"Frustration and Contentment.\" This section of Trevor's book relates the phase of Newman's life, between 1868 and 1869, just after the failure of the plan to form an Oratory in Oxford. It tells the story of his visit to Littlemore in 1868, twenty-two years after he left it for what was to prove a distinctly bumpy ride in the Roman Catholic Church. He was observed by a groom who interpreted his melancholy stance and relayed it to his employer, who relayed it to others, creating a portrait of a supposedly broken man weeping over a lych-gate. Trevor, however, deflates the gossipy caricature by staying resolutely with her subject: Newman was fascinated all his life by the strangeness of time, the mystery of change and identity, of memory, of the real and the unreal. In 1866 he said to Copeland \"the very seeing of Oxford again, since I am not one with it, would be a cruel thing—it is like the dead coming to the dead….\"1 Trevor then contextualizes this in light of Newman's focus on the Resurrection. \"This is how he imagined Purgatory—he soul faced with its past. How much had happened sin","PeriodicalId":43443,"journal":{"name":"RELIGION & LITERATURE","volume":"119 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":"135532716","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}

{"title":"Of Religion and First Principles","authors":"Catherine Joseph Droste","doi":"10.1353/rel.2023.a909162","DOIUrl":"https://doi.org/10.1353/rel.2023.a909162","url":null,"abstract":"Of Religion and First Principles Catherine Joseph Droste Sr. O.P. (bio) On the Feast of the Purification 1843, John Henry Newman preached a sermon on the role of reason in the development of doctrine. He began by speaking of the Blessed Virgin who by her pondering of \"divine providences and revelations\" became our pattern of faith.1 Newman, too, spent his life pondering. This fact might lead some to naively consider him a precursor of the contemporary mindfulness movement.2 Yet, nothing could be further from the truth. Newman's writings instead offer both a critique and response to this movement and its Buddhist roots. In a letter written to William Henry Goodwin, we find seeds of this critique. Newman writes: It seems to me that the great differences in religion between man and man arise from their difference from each other in first principles, so that according to their first principles such is the religion which they severally adopt.3 Newman's first principles included acknowledgement of the existence of two self-evident beings: \"myself and my creator\"; two separate existent beings related as creature and creator.4 Contemporary mindfulness, as defined by Jon Kabat-Zinn, founder of Mindfulness-Based Stress Reduction, implies other first principles. Essentially, he says, mindfulness is \"the awareness that emerges through paying attention on purpose, in the present moment, and nonjudgmentally to the unfolding of experience moment by moment.\"5 Mindfulness emphasizes self-consciousness, self-awareness, my breathing, my body, my experience; a subjective attentiveness to what I am and to what I experience in this moment [End Page 185] without reference to any other person, or creature, or time. If it admits of any self-evident being, it is myself—\"I am,\" and subsequently negates the religion of the God who revealed himself to Moses long ago as \"I am who am.\" Christian thoughtfulness negates neither the self nor the present but looks to the nature of created things. It acknowledges the first principle of creation and thoughtfully ponders all of creation, including the self, in relation to the Creator and to the Person of Christ. These first principles push Christian thoughtfulness beyond the limits of the present. As Newman writes, \"Christianity is the fulfilment of the promise made to Abraham\" (past).6 \"At present it is so mysteriously potent, in spite of the new and fearful adversaries which beset its path.\"7 And \"it must last while human nature lasts. It is a living truth which never can grow old\" (future).8 In addition to these historical elements, by the Eucharist Christianity transcends history and offers men and women a foretaste of heaven. One final small but seeming convergence appears in the Chinese character for mindfulness, translated as 'presence of heart.' But Newman would not understand a soul pondering itself in radical isolation. Such a human heart thinking upon itself without relation to God could lead to confusion and even madness.","PeriodicalId":43443,"journal":{"name":"RELIGION & LITERATURE","volume":"9 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":"135532727","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}

{"title":"Newman as a Critic of Modernity","authors":"Cyril O'Regan","doi":"10.1353/rel.2023.a909152","DOIUrl":"https://doi.org/10.1353/rel.2023.a909152","url":null,"abstract":"ABSTRACT: In this essay I juxtapose Newman and Kierkegaard as two examples of 19th-century prophetic discourse diagnosing and lamenting what both take to be an evacuation of historical Christianity and its substitution by a rationalist counterfeit accommodated to the prestige of reason and its protocols. In both cases the unveiling of the counterfeit is not one feature among others, but definitional of both of their work from beginning to end. In both cases also it is not simply that they question a particular epistemological position, but uncover the ravages down to Christianity at a societal level by what is nothing less than a newly emergent social imaginary. Given the relative transparency of his discourse in Newman's case it is fairly easy to isolate some of the more basic features of this rationalist surrogate. These include the rejection of doctrine and tradition, the avoidance of any sense of divine otherness, and a depiction of human being as fundamentally twisted and stunted because of sin. In Kierkegaard's case the species of rationalism he calls out betrays his continental context. While Kierkegaard calls out the damage caused to Christianity by the infiltration of the scientific method, he is more exercised by the mode of speculative reason advanced by German Idealism in general and Hegel in particular. In contrast, Newman is troubled by the procedural mode of rationality that has come to be hegemonic and that is largely a Lockean inheritance. In addition to this formal correspondence, there are also substantive overlaps in terms of what aspects of Christianity need to be recovered. Given Kierkegaard's Lutheran backdrop it makes sense that he is not motivated as Newman is in recovering Christian doctrine and tradition. His focus is on recovery the total otherness of God who is received in fear and trembling by human beings doubly incapacitated, first by their creaturehood, second, by their sinfulness that goes all the way down.","PeriodicalId":43443,"journal":{"name":"RELIGION & LITERATURE","volume":"7 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":"135532719","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}

{"title":"The Shattered Majesty of Newman's Spontaneous Style","authors":"Michael D. Hurley","doi":"10.1353/rel.2023.a909159","DOIUrl":"https://doi.org/10.1353/rel.2023.a909159","url":null,"abstract":"ABSTRACT: Newman's arguments on the importance of rhetoric in education are implicitly attested by the efficacy of his own. Walter Pater spoke for many when he vaunted The Idea of a University for its \"perfect handling of a theory.\" This essay, however, examines the achievement of Newman's writings on education through the other end of the telescope, by focusing on the selfconscious ways he confounds the conventional aesthetics of \"perfection\": how his Rise and Progress of Universities deploys such a restless, reflexive, ragged prose style, and why it proves so effective in exciting our imaginative sympathies.","PeriodicalId":43443,"journal":{"name":"RELIGION & LITERATURE","volume":"33 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":"135532713","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}

{"title":"A Living Rule: Hans Urs von Balthasar and the Illative Sense","authors":"Anne Carpenter","doi":"10.1353/rel.2023.a909158","DOIUrl":"https://doi.org/10.1353/rel.2023.a909158","url":null,"abstract":"ABSTRACT: This essay explores the dialogue between objectivity and subjectivity in the thought of Hans Urs von Balthasar, especially with how Balthasar interacts with form ( Gestalt ) and the act of faith, which I argue is Balthasar's way of asking how the concrete, historical Christ and the concrete, historical human subject can greet one another. To make this argument, I study John Henry Newman's impact on Balthasar's thinking with special emphasis on the function of Newman's Grammar of Assent and on how his ideas assist Balthasar in maintaining a point of view rooted in the totality of concrete human persons and their subjectivity. Turning to Newman assists a reconsideration of Balthasar that clarifies aspects of his major project, particularly his approach to human subjectivity and its capacities.","PeriodicalId":43443,"journal":{"name":"RELIGION & LITERATURE","volume":"282 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":"135532721","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}

{"title":"\"Substaunce Into Accident\": Transubstantiation and Relics in Chaucer's Pardoner's Tale","authors":"D. Greene","doi":"10.1353/rel.2022.0006","DOIUrl":"https://doi.org/10.1353/rel.2022.0006","url":null,"abstract":"ABSTRACT:This article focuses on the \"substaunce into accident\" trope in Chaucer's Pardoner's Tale. In the major critical editions, there is no cohesion among glosses of the trope and its philosophical terms. This has yielded mistaken interpretations of the trope and mis-readings of the Tale, most particularly the trope's relation to a supposed joke about transubstantiation and Wycliffite Eucharistic controversies. The most powerful and influential argument for an allusion to Eucharistic controversy is made in Paul Strohm's article \"Chaucer's Lollard Joke.\" I aim to dismantle this reading, which has been cited often in subsequent criticism, in order to clear space for a fresh interpretation of the trope's relevance to the Pardoner and his Tale. To this end, I present a critique of Strohm's thesis by focusing on the Aristotelian idiom of Scholastic philosophy and the precise application of that terminology to an account of transubstantiation; and in the second half of the article, I develop a new reading of the trope in the context of the Pardoner's faking of relics. The Pardoner capitalizes on the indistinguishable difference between the accidental qualities of a true and fake relic. Like the cooks in his denunciation of gluttony, he turns substance into accident. Ironically, nonetheless, just as his rhetoric causes good outcomes despite his vicious intentions, so too does his faking of relics potentially turn an assemblage of accidents into the substance of true faith.","PeriodicalId":43443,"journal":{"name":"RELIGION & LITERATURE","volume":"76 1","pages":"141 - 162"},"PeriodicalIF":0.0,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86698148","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}

{"title":"A Weaver-Poet and the Plague: Labor, Poverty, and the Household in Shakespeare's London by Scott Oldenburg (review)","authors":"E. Kolkovich","doi":"10.1353/rel.2022.0012","DOIUrl":"https://doi.org/10.1353/rel.2022.0012","url":null,"abstract":"","PeriodicalId":43443,"journal":{"name":"RELIGION & LITERATURE","volume":"3 1","pages":"216 - 218"},"PeriodicalIF":0.0,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87154606","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}

{"title":"Thomas Hoccleve: Religious Reform, Transnational Poetics, and the Invention of Chaucer by Sebastian J. Langdell (review)","authors":"Robyn A. Bartlett","doi":"10.1353/rel.2022.0011","DOIUrl":"https://doi.org/10.1353/rel.2022.0011","url":null,"abstract":"","PeriodicalId":43443,"journal":{"name":"RELIGION & LITERATURE","volume":"27 1","pages":"213 - 215"},"PeriodicalIF":0.0,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74737762","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}

{"title":"The Female Baroque in Early Modern English Literary Culture: From Mary Sidney to Aphra Behn by Gary Waller (review)","authors":"Jaime Goodrich","doi":"10.1353/rel.2022.0013","DOIUrl":"https://doi.org/10.1353/rel.2022.0013","url":null,"abstract":"","PeriodicalId":43443,"journal":{"name":"RELIGION & LITERATURE","volume":"20 1","pages":"218 - 220"},"PeriodicalIF":0.0,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76119991","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}