His Eminence Saint John Henry Newman CO
Cardinal-Deacon of San Giorgio in Velabro
Photograph by Herbert Rose Barraud, c. 1885
Church	Catholic Church
Appointed	12 May 1879
Term ended	11 August 1890
Predecessor	Tommaso Martinelli
Successor	Francis Aidan Gasquet
Other post(s)	Fellow of Oriel College, Oxford Provost of the Birmingham Oratory
Orders
Ordination	13 June 1824 (Anglican deacon) 29 May 1825 (Anglican priest) 30 May 1847 (Catholic priest)
Created cardinal	12 May 1879 by Pope Leo XIII
Rank	Cardinal deacon
Personal details
Born	John Henry Newman (1801-02-21)21 February 1801 London, England
Died	11 August 1890(1890-08-11) (aged 89) Edgbaston, Birmingham, England
Buried	Oratory Retreat Cemetery Rednal, Metropolitan Borough of Birmingham, West Midlands, England
Denomination	Church of England (1824–1845) Catholic Church (1845–1890)
Parents	John Newman (died 1824) Jemima Fourdrinier (1772–1836)
Education	Trinity College, Oxford
Motto	Cor ad cor loquitur ('Heart speaks unto heart')
Signature
Coat of arms
Sainthood
Feast day	9 October (Catholic Church) 11 August (Church of England)
Venerated in	Catholic Church Church of England
Beatified	19 September 2010 Cofton Park, Birmingham, England by Pope Benedict XVI
Canonized	13 October 2019 Saint Peter's Square,[1] Vatican City by Pope Francis
Attributes	Cardinal's attire, Oratorian habit
Patronage	Personal Ordinariate of Our Lady of Walsingham; poets
Shrines	Birmingham Oratory
Philosophy career
Notable work	Apologia Pro Vita Sua Tract 90 Grammar of Assent
Era	19th-century philosophy
Region	Western philosophy
School	Aristotelianism[2] Augustinianism Empiricism[3] Christian humanism
Main interests	Faith and rationality Religious epistemology Historical theology Christian apologetics Philosophy of education Liberal education
Notable ideas	Development of doctrine Primacy of conscience Argument for conscience[4] Illative sense Apologia
Ordination history
History Priestly ordination Ordained by Giacomo Filippo Fransoni[10] Date 30 May 1847[10] Place Rome, Papal States[10] Cardinalate Elevated by Pope Leo XIII[10] Date 12 May 1879[10]

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v t e

John Henry Newman CO (21 February 1801 – 11 August 1890) was an English theologian, academic, philosopher, historian, writer, and poet, first as an Anglican priest and later as a Catholic priest and cardinal, who was an important and controversial figure in the religious history of England in the 19th century. He was known nationally by the mid-1830s,^[11] and was canonised as a saint in the Catholic Church in 2019.

Originally an evangelical academic at the University of Oxford and priest in the Church of England, Newman was drawn to the high-church tradition of Anglicanism. He became one of the more notable leaders of the Oxford Movement, an influential and controversial grouping of Anglicans who wished to restore to the Church of England many Catholic beliefs and liturgical rituals from before the English Reformation. In this, the movement had some success. After publishing his controversial Tract 90 in 1841, Newman later wrote: "I was on my death-bed, as regards my membership with the Anglican Church."^[12] In 1845, Newman resigned his teaching post at Oxford University, and, joined by some but not all of his followers, officially left the Church of England and was received into the Catholic Church. He was quickly ordained as a priest and continued as an influential religious leader, based in Birmingham. In 1879, he was created a cardinal by Pope Leo XIII in recognition of his services to the cause of the Catholic Church in England. He was instrumental in the founding of the Catholic University of Ireland in 1854, which later became University College Dublin.^[13]

Newman was also a literary figure: his major writings include the Tracts for the Times (1833–1841), his autobiography Apologia Pro Vita Sua (1864), the Grammar of Assent (1870), and the poem The Dream of Gerontius (1865),^[14] which was set to music in 1900 by Edward Elgar. He wrote the popular hymns "Lead, Kindly Light", "Firmly I believe, and truly", and "Praise to the Holiest in the Height" (the latter two taken from Gerontius).

Newman's beatification was proclaimed by Pope Benedict XVI on 19 September 2010 during his visit to the United Kingdom.^[15] His canonisation was officially approved by Pope Francis on 12 February 2019,^[16] and took place on 13 October 2019.^[17] He is the fifth saint of the City of London, after Thomas Becket (born in Cheapside), Thomas More (born on Milk Street), Edmund Campion (son of a London bookseller) and Polydore Plasden (of Fleet Street).^[18][19]

Early life and education

Newman was born on 21 February 1801 in the City of London,^[14][20] the eldest of a family of three sons and three daughters.^[21] His father, John Newman, was a banker with Ramsbottom, Newman and Company in Lombard Street. His mother, Jemima (née Fourdrinier), was descended from a notable family of Huguenot refugees in England, founded by the engraver, printer and stationer Paul Fourdrinier. Francis William Newman was a younger brother. His younger sister, Harriet Elizabeth, married Thomas Mozley, also prominent in the Oxford Movement.^[22] The family lived in Southampton Street (now Southampton Place) in Bloomsbury and bought a country retreat in Ham, near Richmond, in the early 1800s.^[23]

At the age of seven Newman was sent to Great Ealing School conducted by George Nicholas. There George Huxley, father of Thomas Henry Huxley, taught mathematics,^[24] and the classics teacher was Walter Mayers.^[25] Newman took no part in the casual school games.^[26] He was a great reader of the novels of Walter Scott, then in course of publication,^[27] and of Robert Southey. Aged 14, he read sceptical works by Thomas Paine, David Hume and perhaps Voltaire.^[28]

Evangelical

At the age of 15, during his last year at school, Newman converted to Evangelical Christianity, an incident of which he wrote in his Apologia that it was "more certain than that I have hands or feet".^[29] Almost at the same time (March 1816) the bank Ramsbottom, Newman and Co. crashed, though it paid its creditors and his father left to manage a brewery.^[30] Mayers, who had himself undergone a conversion in 1814, lent Newman books from the English Calvinist tradition.^[25] "It was in the autumn of 1816 that Newman fell under the influence of a definite creed and received into his intellect impressions of dogma never afterwards effaced."^[27] He became an evangelical Calvinist and held the typical belief that the Pope was the antichrist under the influence of the writings of Thomas Newton,^[31] as well as his reading of Joseph Milner's History of the Church of Christ.^[22] Mayers is described as a moderate, Clapham Sect Calvinist,^[32] and Newman read William Law as well as William Beveridge in devotional literature.^[33] He also read The Force of Truth by Thomas Scott.^[34]

Although to the end of his life, Newman looked back on his conversion to Evangelical Christianity in 1816 as the saving of his soul, he began to shift away from his early Calvinism. As Eamon Duffy puts it, "He came to see Evangelicalism, with its emphasis on religious feeling and on the Reformation doctrine of justification by faith alone, as a Trojan horse for an undogmatic religious individualism that ignored the Church's role in the transmission of revealed truth, and that must lead inexorably to subjectivism and skepticism."^[35]

At university

Newman's name was entered at Lincoln's Inn. He was, however, sent shortly to Trinity College, Oxford, where he studied widely. His anxiety to do well in the final schools produced the opposite result; he broke down in the examination, under Thomas Vowler Short,^[27][36] and so graduated as a BA "under the line" (with lower second class honours in Classics, and having failed classification in the Mathematical Papers).

Desiring to remain in Oxford, Newman then took private pupils and read for a fellowship at Oriel College, then "the acknowledged centre of Oxford intellectualism".^[27] He was elected a fellow at Oriel on 12 April 1822. Edward Bouverie Pusey was elected a fellow of the same college in 1823.^[27]

Anglican ministry

On 13 June 1824, Newman was made an Anglican deacon at Christ Church Cathedral, Oxford. Ten days later he preached his first sermon at Holy Trinity Church in Over Worton (near Banbury, Oxfordshire), where his former teacher, the Reverend Walter Mayers, was curate.^[37] On Trinity Sunday, 29 May 1825, he was ordained a priest at Christ Church Cathedral by the Bishop of Oxford, Edward Legge.^[38] He became, at Pusey's suggestion, curate of St Clement's Church, Oxford. Here, for two years, he was engaged in parochial work and wrote articles on "Apollonius of Tyana", "Cicero" and "Miracles" for the Encyclopædia Metropolitana.^[27]

Richard Whately and Edward Copleston, Provost of Oriel, were leaders in the group of Oriel Noetics, a group of independently thinking dons with a strong belief in free debate.^[39] In 1825, at Whately's request, Newman became vice-principal of St Alban Hall, but he held this post for only one year. He attributed much of his "mental improvement" and partial conquest of his shyness at this time to Whately.^[27]

In 1826 Newman returned as a tutor to Oriel, and the same year Richard Hurrell Froude, described by Newman as "one of the acutest, cleverest and deepest men" he ever met, was elected fellow there.^[27] The two formed a high ideal of the tutorial office as clerical and pastoral rather than secular, which led to tensions in the college. Newman assisted Whately in his popular work Elements of Logic (1826, initially for the Encyclopædia Metropolitana), and from him gained a definite idea of the Christian Church as institution:^[27] "a Divine appointment, and as a substantive body, independent of the State, and endowed with rights, prerogatives and powers of its own".^[22]

Newman broke with Whately in 1827 on the occasion of the re-election of Robert Peel as Member of Parliament for the university: Newman opposed Peel on personal grounds. In 1827 Newman was a preacher at Whitehall.^[27]

Oxford Movement

In 1828, Newman supported and secured the election of Edward Hawkins as Provost of Oriel over John Keble. In the same year Newman was appointed vicar of St Mary's University Church, to which the benefice of Littlemore (to the south of the city of Oxford) was attached,^[41] and Pusey was made Regius Professor of Hebrew.^[27]

At this date, though Newman was still nominally associated with the Evangelicals, his views were gradually assuming a higher ecclesiastical tone. George Herring considers that the death of his sister Mary in January had a major impact on Newman. In the middle part of the year he worked to read the Church Fathers thoroughly.^[42]

While local secretary of the Church Missionary Society, Newman circulated an anonymous letter suggesting a method by which Anglican clergy might practically oust Nonconformists from all control of the society. This resulted in his being dismissed from the post on 8 March 1830; and three months later Newman withdrew from the Bible Society, completing his move away from the low church group. In 1831–1832, Newman became the "Select Preacher" before the university.^[27] In 1832 his difference with Hawkins as to the "substantially religious nature" of a college tutorship became acute and prompted his resignation.^[27]

Mediterranean travels

In December 1832, Newman accompanied Archdeacon Robert Froude and his son Hurrell on a tour in southern Europe on account of the latter's health. On board the mail steamship Hermes they visited Gibraltar, Malta, the Ionian Islands and, subsequently, Sicily, Naples and Rome, where Newman made the acquaintance of Nicholas Wiseman. In a letter home he described Rome as "the most wonderful place on Earth", but the Roman Catholic Church as "polytheistic, degrading and idolatrous".^[27][43]

During the course of this tour, Newman wrote most of the short poems which a year later were printed in the Lyra Apostolica. From Rome, instead of accompanying the Froudes home in April, Newman returned to Sicily alone.^[27] He fell dangerously ill with gastric or typhoid fever at Leonforte, but recovered, with the conviction that God still had work for him to do in England. Newman saw this as his third providential illness. In June 1833 he left Palermo for Marseille in an orange boat, which was becalmed in the Strait of Bonifacio. Here, Newman wrote the verses "Lead, Kindly Light" which later became popular as a hymn.^[44][43]

Tracts for the Times

Newman was at home again in Oxford on 9 July 1833 and, on 14 July, Keble preached at St Mary's an assize sermon on "National Apostasy", which Newman afterwards regarded as the inauguration of the Oxford Movement. In the words of Richard William Church, it was "Keble who inspired, Froude who gave the impetus, and Newman who took up the work"; but the first organisation of it was due to Hugh James Rose, editor of the British Magazine, who has been styled "the Cambridge originator of the Oxford Movement".^[45] Rose met Oxford Movement figures on a visit to Oxford looking for magazine contributors, and it was in his rectory house at Hadleigh, Suffolk, that a meeting of High Church clergy was held over 25–26 July (Newman was not present, but Hurrell Froude, Arthur Philip Perceval, and William Palmer had gone to visit Rose),^[46] at which it was resolved to fight for "the apostolical succession and the integrity of the Prayer Book".^[45]

A few weeks later Newman started, apparently on his own initiative, the Tracts for the Times, from which the movement was subsequently named "Tractarian". Its aim was to secure for the Church of England a definite basis of doctrine and discipline. At the time the state's financial stance towards the Church of Ireland had raised the spectres of disestablishment, or an exit of high churchmen. The teaching of the tracts was supplemented by Newman's Sunday afternoon sermons at St Mary's, the influence of which, especially over the junior members of the university, was increasingly marked during a period of eight years. Through Francis Rivington, the tracts were published by the Rivington house in London.^[47]

In 1835 Professor Edward Pusey joined the Oxford Movement and contributed tracts on Baptism and the Eucharist, and the wider movement became known as the so-called "Puseyites", a term soon generally applied to Anglican ritualists.^[45]

In 1836 the Tractarians appeared as an activist group, in united opposition to the appointment of Renn Dickson Hampden as Regius Professor of Divinity. Hampden's 1832 Bampton Lectures, in the preparation of which Joseph Blanco White assisted, were suspected of heresy; and this suspicion was accentuated by a pamphlet put forth by Newman, Elucidations of Dr Hampden's Theological Statements.^[45]

At this date, Newman became editor of the British Critic. He also gave courses of lectures in a side chapel of St Mary's in defence of the via media ("middle way") of Anglicanism between Roman Catholicism and popular Protestantism.^[45]

Doubts and opposition

Newman's influence in Oxford was supreme about the year 1839.^[45] Just then, however, his study of monophysitism caused him to doubt whether Anglican theology was consistent with the principles of ecclesiastical authority which he had come to accept. He read Nicholas Wiseman's article in the Dublin Review on "The Anglican Claim", which quoted Augustine of Hippo against the Donatists, "securus judicat orbis terrarum" ("the verdict of the world is conclusive").^[45] Newman later wrote of his reaction:

For a mere sentence, the words of St Augustine struck me with a power which I never had felt from any words before. ...They were like the 'Tolle, lege,—Tolle, lege,' of the child, which converted St Augustine himself. 'Securus judicat orbis terrarum!' By those great words of the ancient Father, interpreting and summing up the long and varied course of ecclesiastical history, the theology of the Via Media was absolutely pulverised. (Apologia, part 5)

After a furore in which the eccentric John Brande Morris preached for him in St Mary's in September 1839, Newman began to think of moving away from Oxford. One plan that surfaced was to set up a religious community in Littlemore, outside the city of Oxford.^[48] Since accepting his post at St Mary's, Newman had a chapel (dedicated to Sts Nicholas and Mary) and a school built in the parish's neglected area. Newman's mother had laid the foundation stone in 1835, based on a half-acre plot and £100 given by Oriel College.^[49] Newman planned to appoint Charles Pourtales Golightly, an Oriel man, as curate at Littlemore in 1836. However, Golightly had taken offence at one of Newman's sermons and joined a group of aggressive anti-Catholics.^[50] Isaac Williams became Littlemore's curate instead, succeeded by John Rouse Bloxam from 1837 to 1840, during which the school opened.^[41][51] William John Copeland acted as curate from 1840.^[52]

Newman continued as a High Anglican controversialist until 1841, when he published Tract 90, which proved the last of the series. This detailed examination of the Thirty-Nine Articles suggested that their framers directed their negations not against Catholicism's authorised creed, but only against popular errors and exaggerations. Though this was not altogether new, Archibald Campbell Tait, with three other senior tutors, denounced it as "suggesting and opening a way by which men might violate their solemn engagements to the university".^[45] Other heads of houses and others in authority joined in the alarm. At the request of Richard Bagot, the Bishop of Oxford, the publication of the Tracts came to an end.^[45]

Retreat to Littlemore

Newman also resigned the editorship of the British Critic and was thenceforth, as he later described it, "on his deathbed as regards membership with the Anglican Church". He now considered the position of Anglicans to be similar to that of the semi-Arians in the Arian controversy. The joint Anglican-Lutheran bishopric set up in Jerusalem was to him further evidence that the Church of England was not apostolic.^[45][53]

In 1842 Newman withdrew to Littlemore with a small band of followers, and lived in semi-monastic conditions.^[45] The first to join him there was John Dobree Dalgairns.^[54] Others were William Lockhart on the advice of Henry Manning,^[55] Ambrose St John in 1843,^[56] Frederick Oakeley and Albany James Christie in 1845.^[57][58] The group adapted buildings in what is now College Lane, Littlemore, opposite the inn, including stables and a granary for stage coaches. Newman called it "the house of the Blessed Virgin Mary at Littlemore" (now Newman College).^[59] This "Anglican monastery" attracted publicity, and much curiosity in Oxford, which Newman tried to downplay, but some nicknamed it Newmanooth (from Maynooth College).^[60] Some Newman disciples wrote about English saints, while Newman himself worked to complete an Essay on the development of doctrine.^[45]

In February 1843, Newman published, as an advertisement in the Oxford Conservative Journal, an anonymous but otherwise formal retractation of all the hard things he had said against Roman Catholicism. Lockhart became the first in the group to convert formally to Catholicism. Newman preached his last Anglican sermon at Littlemore, the valedictory "The parting of friends" on 25 September, and resigned the living of St Mary's,^[45] although he did not leave Littlemore for two more years, until his own formal reception into the Catholic Church.^[45][41]

Conversion to Catholicism

An interval of two years then elapsed before Newman was received into the Catholic Church on 9 October 1845 by Dominic Barberi, an Italian Passionist, at the college in Littlemore.^[45] The personal consequences for Newman of his conversion were great: he suffered broken relationships with family and friends, and attitudes toward him within his Oxford circle became polarised.^[61] The effect on the wider Tractarian movement is still debated since Newman's leading role is regarded by some scholars as overstated, as is Oxford's domination of the movement as a whole. Tractarian writings had a wide and continuing circulation after 1845, well beyond the range of personal contacts with the main Oxford figures, and Tractarian clergy continued to be recruited into the Church of England in numbers.^[62]

Oratorian

In February 1846, Newman left Oxford for St. Mary's College, Oscott, where Nicholas Wiseman, then vicar-apostolic of the Midland district, resided; and in October he went to Rome, where he was ordained priest by Cardinal Giacomo Filippo Fransoni and awarded the degree of Doctor of Divinity by Pope Pius IX. At the close of 1847, Newman returned to England as an Oratorian and resided first at Maryvale (near Old Oscott, now the site of Maryvale Institute, a college of Theology, Philosophy and Religious Education); then at St Wilfrid's College, Cheadle; and then at St Anne's, Alcester Street, Birmingham. Finally, he settled at Edgbaston, where spacious premises were built for the community, and where (except for four years in Ireland) he lived a secluded life for nearly forty years.^[45]

Before the house at Edgbaston was occupied, Newman established the London Oratory, with Father Frederick William Faber as its superior.^[45]

Lectures on the Present Position of Catholics in England

Anti-Catholicism had been central to British culture since the 16th-century English Reformation. According to D. G. Paz, anti-Catholicism was "an integral part of what it meant to be a Victorian".^[63] Popular anti-Catholic feeling ran high at this time, partly in consequence of the papal bull Universalis Ecclesiae by which Pope Pius IX re-established the Catholic diocesan hierarchy in England on 29 September 1850. New episcopal sees were created and Cardinal Nicholas Wiseman was to be the first Archbishop of Westminster.^[64]

On 7 October, Wiseman announced the Pope's restoration of the Catholic hierarchy in England in the pastoral letter From out of the Flaminian Gate.

Led by The Times and Punch, the British press saw this as being an attempt by the papacy to reclaim jurisdiction over England. This was dubbed the "Papal Aggression". The prime minister, John Russell, wrote a public letter to the Bishop of Durham and denounced this "attempt to impose a foreign yoke upon our minds and consciences".^[65] Russell's stirring up of anti-Catholicism led to a national outcry. This "No Popery" uproar led to violence with Catholic priests being pelted in the streets and Catholic churches being attacked.^[66]

Newman was keen for lay people to be at the forefront of any public apologetics, writing that Catholics should "make the excuse of this persecution for getting up a great organization, going round the towns giving lectures, or making speeches".^[67] He supported John Capes in the committee he was organising for public lectures in February 1851. Due to ill health, Capes had to stop them halfway through.

Newman took the initiative and booked the Birmingham Corn Exchange for a series of public lectures. He decided to make their tone popular and provide cheap off-prints to those who attended. These lectures were his Lectures on the Present Position of Catholics in England and they were delivered weekly, beginning on 30 June and finishing on 1 September 1851.^[45]

In total, there were nine lectures:

1. Protestant view of the Catholic Church
2. Tradition the sustaining power of the Protestant view
3. Fable the basis of the Protestant view
4. True testimony insufficient for the Protestant view
Zdroj:https://en.wikipedia.org?pojem=John_Henry_Cardinal_Newman
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