Misplaced Pages

#255744

54-442: Between the publication of Tract 90 in 1841 and his conversion to Catholicism in 1845, Newman had been accused of secretly working to convert people to Catholicism while outwardly professing to be Anglican, and the belief in his dishonesty during that period persisted even into the 1860s. Newman's reputation in the early 1860s was at a low point, and he was seen as a "safe object" for insult and ridicule. He had refrained from answering

108-530: A "treacherous ape" and implying that he was insane. On Kingsley's death in 1875, Newman wrote that he had never borne any ill will toward Kingsley, only writing as harshly as he did because he knew from experience that no one would take him seriously if he responded calmly. In June 1865, Newman published a second, revised edition of the Apologia under the title History of My Religious Opinions . The controversy with Kingsley having run its course, Newman toned down

162-513: A child trying to understand the thoughts of an adult, and accuses him of making unprovoked charges without evidence, contrary to the English sense of justice. The third through sixth parts deal with Newman's life, and ran longer than the first two parts, with the third being about 50 pages and the rest even longer. They do not form an autobiography in the usual sense, dealing little with his personal or spiritual life, but are rather, as he called it,

216-455: A day". One day, he wrote for 22 hours straight in order to have the manuscript ready for the printer to collect the next morning. He found it stressful to be under a weekly deadline, needing to both write and proofread, and joked that "the proof almost got ahead of the manuscript, if that can be". The first pamphlet was published on Thursday 21 April, followed weekly by six more. An eighth pamphlet, an appendix, appeared on 16 June, two weeks after

270-497: A greater understanding of the Protestant mindset, and Protestants saw that it was possible for a reasonable person to accept Catholicism in good faith, which caused them to soften the tone used in public controversy; though Catholics might be wrong in their beliefs, they were at least not dishonest. Nonconformist Protestants in particular received the Apologia positively, and Anglicans were grateful for Newman's kind portrayal of

324-539: A history of his opinions. The third part deals with his early life, including the formation of his religious opinions and his desire to reform the Anglican Church to prevent it from falling into apostasy. It ends with John Keble 's sermon " National Apostasy ", given 14 July 1833, which Newman regarded as the beginning of the Oxford Movement . The fourth part continues through the year 1839. It details

378-444: A large unshapely mouth, but the whole redeemed by a bright smile which played naturally over the lips; and under a broad and smooth forehead he had 'clear, brilliant, penetrating eyes which lighted up quickly with merriment kindled into fire in a moment of indignation.... a quiet country clergyman, with a very moderate income, who sedulously avoided public distinctions, and held tenaciously to an unpopular School all his life. John Keble

432-659: A leading light in the movement but did not follow Newman into the Roman Catholic Church . In 1835, his father died, and Keble and his sister retired from Fairford to Coln. In the same year he married Charlotte Clarke, and the vicarage of Hursley in Hampshire , becoming vacant, was offered to him; he accepted. In 1836, he settled in Hursley and remained for the rest of his life as a parish priest at All Saints' Church. In 1841 his neighbour Charlotte Mary Yonge ,

486-442: A negative light. However, Newman made an effort to portray both friends and enemies fairly, for which they were grateful. Newman described the writing as "the most arduous work" and "one of the most terrible trials" he had ever had, and said that he had been "constantly in tears" while writing. He frequently rewrote sections to shorten them, and spent long hours writing, quipping that "[his] fingers have been walking nearly 20 miles

540-416: A number of his verses found their way into popular collections of Hymns for Public Worship, such as "The Voice that Breathed o'er Eden", " Sun of my soul, Thou Saviour dear ", Blest are the pure in heart and New every morning is the love . Lyra Innocentium was being composed while Keble was stricken by what he always seems to have regarded as the great sorrow of his life, the decision of Newman to leave

594-509: A passage from his writings to explain. Kingsley revised the apology, and, though Newman was still dissatisfied, published it in the February issue of Macmillan's Magazine . In response, Newman published a pamphlet on 12 February containing the correspondence between himself and Kingsley along with some "reflections", including a sarcastic summary of the correspondence. On 20 February, Richard Holt Hutton , editor of The Spectator , published

SECTION 10

#1732776697256

648-463: A resident at Otterbourne House in the adjacent village of Otterbourne , where Keble was responsible for building a new church, compiled The Child's Christian Year: Hymns for every Sunday and Holy-Day to which Keble contributed four poems, including Bethlehem, above all cities blest . In 1857, he wrote one of his more important works, his treatise on Eucharistical Adoration, written in support of George Denison , who had been attacked for his views on

702-501: A review of the pamphlet and summary of the controversy, concluding that Newman was in the right, though had perhaps been too harsh. Hutton praised Newman's writing and intellect, calling him "the very greatest master of delicate and polished sarcasm in the English language", and claiming that Kingsley "drew down upon himself" Newman's response. Though Newman had previously informed Kingsley that he considered Kingsley's letters public, which Kingsley readily acknowledged as his right, Kingsley

756-400: A specific passage. Newman answered that the sermon in question had been given while he was yet Anglican, and moreover contained no such claim about the truthfulness of Catholic priests. Kingsley wrote an apology which he offered to publish, but Newman objected that, as written, it implied that Newman had explained an offending passage, while Newman contended that he had never been provided with

810-400: A view to correcting the English. To the same college friend, he was indebted for an introduction to Robert Southey , whom he found to be "a noble and delightful character," and the writings of the three, especially Wordsworth, had much to do with the formation of Keble's own mind as a poet. Delivered on 14 July 1833, his famous Assize Sermon on " National Apostasy " gave the first impulse to

864-468: A virtue with the Roman clergy. Father Newman informs us that it need not, and on the whole ought not to be." Newman received a copy of the issue on 30 December 1863; not knowing who had written the review, he wrote to the publisher noting that the accusation had not been substantiated by any evidence. Kingsley replied, justifying his comment by pointing to a sermon Newman had given in 1844, though without giving

918-584: Is remembered in the Church of England with a Lesser Festival on 14 July (the anniversary of his Assize Sermon), and a commemoration observed on 29 March (the anniversary of his death) elsewhere in the Anglican Communion . Keble College, Oxford , was founded in his memory, and John Keble Church, Mill Hill , and the ancient clapper bridge over the River Leach near the church in which he

972-681: Is the most famous and the most controversial of the Tracts for the Times produced by the first generation of the Anglo-Catholic Oxford Movement . In Tract 90 , Newman engaged in a detailed examination of the 39 Articles , suggesting that the negations of the 39 Articles (a key doctrinal standard for the Church of England ) were not directed against the authorized creed of Catholics , but only against popular errors and exaggerations. Newman's reasoning had predecessors in

1026-546: The Monophysite conflict; he saw Anglicans in the same position in his time as the heretical Monophysites stood in the fifth century. This part also covers the publication of Tract 90 , in which he attempted to reconcile the Thirty-nine Articles with Catholicism. It ends with "three blows that broke" him in 1841: the renewal of his doubts by seeing an analogy between Anglicans and the heretical semi-Arians ;

1080-490: The Oxford Movement , also known as the Tractarian movement. It marked the opening of a term of the civil and criminal courts and is officially addressed to the judges and officers of the court, exhorting them to deal justly. Keble contributed seven pieces for Tracts for the Times , a series of short papers dealing with faith and practice. Along with his colleagues, including John Henry Newman and Edward Pusey , he became

1134-464: The 39 Articles were not to be interpreted by the original intent of the particular authors, but if they were to be adopted as a true Anglican formulary, they were to be interpreted in the light of Catholic doctrine. Newman believed that the Articles did espouse true Catholic doctrine, and in explanation of Tract 90, he says: "...the great stumbling-block lay in the 39 Articles. It was urged that here

SECTION 20

#1732776697256

1188-511: The 39 Articles...it did; that is what I maintained; it did in substance in a true sense. Man had done his worst to disfigure, to mutilate, the old Catholic Truth; but there it was, in spite of them, in the Articles still." Newman realized that his position in the Church of England rested on church and public approval of an interpretation of the Anglican formularies in a Catholic sense. This was

1242-427: The Anglican Church. Anglo-Catholics , unhappy with the way Newman had been treated by Anglican authorities, rejoiced in his vindication. Some Protestant readers, however, saw their negative impressions of Catholicism confirmed by Newman's revelations. While accepting his honesty, they derided him as succumbing to superstition and idolatry, and even delusion and self-deception. His defence of Ligouri's position on lying

1296-702: The Church of England for Catholicism. Keble died in Bournemouth on 29 March 1866 at the Hermitage Hotel, after visiting the area to try and recover from a long-term illness as he believed the sea air had therapeutic qualities. He is buried in All Saints' churchyard, Hursley. Keble has been described thus: He was absolutely without ambition, with no care for the possession of power or influence, hating show and excitement, and distrustful of his own abilities.... Though shy and awkward with strangers, he

1350-610: The Eucharist. In 1836, he published his edition of Hooker 's Works . In 1838, he began to edit, in conjunction with Edward Bouverie Pusey and John Henry Newman , the Library of the Fathers . A volume of Academical and Occasional Sermons appeared in 1847. Other works were a Life of Wilson , Bishop of Sodor and Man . After his death, Letters of Spiritual Counsel and 12 volumes of Parish Sermons were published. Extracts from

1404-535: The Romantic Tradition , Gregory Goodwin claims that The Christian Year is "Keble's greatest contribution to the Oxford Movement and to English literature." As evidence, Goodwin cites E. B. Pusey 's report that 95 editions of this devotional text were printed during Keble's lifetime, and "at the end of the year following his death, the number had arisen to a hundred-and-nine". By the time that

1458-463: The attacks because of their anonymity or because they had been only short gibes; however, he had decided that if someone more well-known were to make an extended and public attack against him, he would defend himself. In the January 1864 issue of Macmillan's Magazine , Charles Kingsley , in a review of James Anthony Froude 's History of England , remarked: "Truth, for its own sake, had never been

1512-404: The beginning of June, Newman received a grateful address signed by the priests of the diocese and a letter from the bishop, William Bernard Ullathorne . Newman included these and similar letters from other groups of priests and academics in an appendix of the revised edition of the Apologia . The Apologia had a positive effect on the relations between Protestants and Catholics. Catholics gained

1566-519: The book sold so well that Newman's money troubles were relieved. Newman's defence of his honesty as an Anglican was accepted by the public, and the book marked a turning point in Newman's reputation; he became even more popular and well-known than he had during the Oxford Movement. Newman's defence of the Catholic priesthood was lauded by his fellow priests. At a synod in his own diocese of Birmingham at

1620-526: The condemnation of Tract 90 by the Anglican bishops; and the approval of the Anglo-Prussian bishopric in Jerusalem , which Newman saw as approval of Protestant heresies. The sixth part, covering 1841 through 1845, deals with his withdrawal from public life to his chapel at Littlemore . While there, he tried to keep Anglicans in the Anglican Church, but soon came to accept Catholic doctrines. During

1674-402: The condemnation of Tract 90." Newman subsequently converted to the Catholic faith, in which he was later elevated to Cardinal . Tract 90 is divided into the following sections: John Keble John Keble (25 April 1792 – 29 March 1866) was an English Anglican priest and poet who was one of the leaders of the Oxford Movement . Keble College, Oxford , is named after him. Keble

Apologia Pro Vita Sua - Misplaced Pages Continue

1728-560: The controversy would have cooled and interest would have waned. Instead, Newman decided to publish a series of weekly pamphlets. Newman had been sorting his papers and letters in view of someday needing to defend himself, but had only got to 1836. He asked old friends, including those from the Oxford Movement , to check his pamphlets for accuracy. He thought it providential that he had recently got back in touch with some of his Anglican friends, though he worried about asking for their help since his work would unintentionally portray Anglicanism in

1782-683: The copyright expired in 1873, over 375,000 copies had been sold in Britain and 158 editions had been published. Despite its widespread appeal among the Victorian readers and the familiarity of certain well-known hymns, the popularity of Keble's The Christian Year faded in the 20th century. At Oxford, Keble met John Taylor Coleridge who introduced him to the writings not only of his uncle, Samuel Taylor Coleridge , but also of Wordsworth. He dedicated his Praelectiones to and greatly admired Wordsworth, who once offered to go over The Christian Year with

1836-470: The goal of Tract 90. If it failed, Newman knew that men would leave for Rome. He was proved right, after Tract 90 was denounced. For if the Church of England could not accept its own Catholicity, it had little to offer the Catholic Christians in its fold. He wrote, “I would not hold office in a Church which would not allow my sense of the Articles" and "There were no converts to Rome, till after

1890-560: The growth of the Oxford Movement and Newman's development of the Via Media theory in his books Prophetical Office and Lectures on Justification . During this time, he began to think about the relationship of this theory with the Anglican Thirty-nine Articles . The fifth part details the years from 1839 to 1841. In this time, Newman's first doubts about the Anglican Church began to arise through his study of

1944-408: The last two years, he retracted anti-Catholic statements in his previous writings, and began to share his thoughts with his friends. It ends with him leaving Littlemore. The seventh part, "General Answer to Mr. Kingsley", deals with his theological opinions at the time of writing. It was added in response to a concern that, while Newman was adequately defending himself from the charge of dishonesty, he

1998-456: The names of individuals whom he had previously omitted. This change reflected the lack of danger, following the success of the Apologia, in associating them with him and potentially harming their reputations. Errors in the original were also fixed, and some phrasing was clarified. Newman made other minor changes and corrections to the text at various points after the 1865 edition, and expanded

2052-441: The polemical parts, and Kingsley was no longer mentioned by name. Newman replaced the first two parts with a preface adapted from the second part, and the detailed reply to Kingsley in the appendix with an expanded series of notes. The seventh part, originally titled "General Answer to Mr. Kingsley", was renamed "Position of My Mind since 1845". In addition to these revisions, Newman specified certain dates more precisely and included

2106-573: The preface and notes. The title was changed back to Apologia Pro Vita Sua in 1873, but with the subtitle "Being a History of his Religious Opinions". The Apologia reached its final form around 1886. Tract 90 Remarks on Certain Passages in the Thirty-Nine Articles , better known as Tract 90 , was a theological pamphlet written by the English theologian and churchman John Henry Newman and published 25 January 1841. It

2160-573: The seventh. All eight pamphlets were then published together in a single volume later that June under the title Apologia Pro Vita Sua: Being a Reply to a Pamphlet Entitled "What, Then, Does Dr. Newman Mean?" . The first two parts, entitled "Mr. Kingsley's Method of Disputation" and "True Mode of Meeting Mr. Kingsley" respectively, were written to gain the reader's sympathy in preparation for the following parts, and were relatively short (about 27 pages each) and light in style. In them, Newman depicts Kingsley as not intelligent enough to understand Newman, like

2214-716: The south-east transept of St Peter's Church, Bournemouth , was commissioned as a memorial to Keble, who had preferred to sit in the transept when worshipping at St Peter's daily in the last months of his life. Later, in 1906, the transept was re-configured as the Keble Chapel. Lives of Keble include one by John Taylor Coleridge (1869), who said, "The Christian Year is so wonderfully scriptural. Keble's mind was, by long, patient and affectionate study of Scripture, so imbued with it that its language, its train of thought, its mode of reasoning, seems to flow out into his poetry, almost, one should think, unconsciously to himself." Another

Apologia Pro Vita Sua - Misplaced Pages Continue

2268-662: The university prizes for both the English and Latin essays and became a fellow of Oriel College . He was for some years a tutor and examiner at the University of Oxford . While still at Oxford, he was ordained in 1816, becoming a curate to his father and then curate of St Michael and St Martin's Church, Eastleach Martin , in Gloucestershire while still residing at Oxford. On the death of his mother in 1823, he left Oxford and returned to live with his father and two surviving sisters at Fairford. Between 1824 and 1835, he

2322-405: The writings of Francis a Sancta Clara and William Palmer [M], although Newman claimed to have been ignorant of Palmer's contemporary treatise In XXXIX Articulos . The purpose of Tract 90 , in common with so many others in the series, was to establish the contention that the fundamental ecclesiological identity of the Church of England was Catholic rather than Protestant . He believed that

2376-575: The years. In the appendix, entitled "Answer in Detail to Mr. Kingsley's Accusations", Newman casts Kingsley's charges as 39 "blots", mirroring the Anglican Thirty-nine Articles. He responds to each accusation in the polemical tone of the first two parts, lest he be accused of evading the charges. The Apologia was enormously successful. Though Newman had initially expected to lose money on it, as he had on previous publications,

2430-516: Was a positive Note against Anglicanism:--Anglicanism claimed to hold, that the Church of England was nothing else than a continuation in this country, (as the Church of Rome might be in France or Spain) of that one Church of which in old times Athanasius and Augustine were members. But if so, the doctrine must be the same; the doctrine of the Old Church must live and speak in Anglican formularies, in

2484-468: Was angered by the publishing of the correspondence, viewing it as a breach of etiquette. On 20 March, he published a pamphlet entitled What, Then, Does Dr. Newman Mean? , in which, though retracting the charge of "conscious dishonesty", he further attacked Newman's truthfulness. Hutton again took Newman's part and accused Kingsley of adding to the original offence, and there was a general feeling that Kingsley had gone too far. Newman, seeing that public opinion

2538-473: Was born on 25 April 1792 in Fairford , Gloucestershire, where his father, also named John Keble, was vicar of Coln St. Aldwyns . He and his brother Thomas were educated at home by their father until each went to Oxford. In 1806, Keble won a scholarship to Corpus Christi College, Oxford . He excelled in his studies and in 1810 achieved double first-class honours in both Latin and mathematics. In 1811, he won

2592-515: Was curate in the village of Eastleach Martin were named after him. The view from Bulverton Hill, Sidmouth, where Keble was a frequent visitor, is thought to have inspired some of his best loved work. The hill commands a panoramic view of the Lower Otter Valley and Dartmoor in the distance. Folklore suggests that his favourite spot was where a wooden bench known as Keble's Seat has been in place for many years. The 'Te Deum' window in

2646-435: Was happy and at ease among his friends, and their love and sympathy drew out all his droll playfulness of wit and manner.... In personal appearance he was about middle height, with rather square and sloping shoulders, which made him look short until he pulled himself up, as he often did with 'sprightly dignity.' His head, says Mozley, 'was one of the most beautifully formed heads in the world,' the face rather plain-featured, with

2700-407: Was in his favour, decided to take the opportunity for a fair hearing and publish a "history of [his] opinions". Newman originally planned to deliver his response as a series of lectures, but decided that such a format would not be suitable for the personal history he intended. A complete book would also be unsuitable both because the length would deter readers and because by the time it was published,

2754-531: Was intended as an aid to meditation and devotion following the services of the Prayer Book. Though at first anonymous, its authorship soon became known, with Keble in 1831 appointed to the Chair of Poetry at Oxford , which he held until 1841. Victorian scholar Michael Wheeler calls The Christian Year simply "the most popular volume of verse in the nineteenth century". In his essay on Tractarian Aesthetics and

SECTION 50

#1732776697256

2808-528: Was not defending the Church as a whole. In this part, Newman analyzes the teaching of Alphonsus Ligouri on lying and equivocation and compares it to that of some Protestants. He also gives his opinions on the infallibility of the Church and its relationship with theology, indirectly speaking against more extreme Catholic views. He ends this part with a dedication to the other members of the Birmingham Oratory , thanking them for their support through

2862-443: Was seen as unconvincing. Some Catholics took issue with his positive portrayal of the Anglican Church, and scholastic theologians objected to his language about probability and certainty. Kingsley had gone to France at his wife's insistence after publishing his pamphlet and was unaware of Newman's response until shortly before he returned home. Though Macmillan asked Kingsley to reply to the Apologia , Kingsley declined, calling Newman

2916-504: Was three times offered a position and each time declined on the grounds that he ought not separate himself from his father and only surviving sister. In 1828, he was nominated as provost of Oriel College but not elected. Meantime, he had been writing The Christian Year , a book of poems for the Sundays and feast days of the church year. It appeared in 1827 and was very effective in spreading Keble's devotional and theological views. It

#255744