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Sound theological method is a necessary prerequisite for good theological work. This accessible introduction surveys contemporary theological methodology by presenting leading thinkers of the 20th and 21st centuries as models. The book presents the strengths and weaknesses in each of the major options. Rather than favoring one specific position, it helps students of theology think critically so they can understand and develop their own theological method.
An Evangelical Adrift is a theological biography of John Henry Newman (1801-1890) that reconstructs the most formative period in his development: the years between his teenage conversion to evangelicalism in 1816 and the beginning of the Tractarian Movement in 1833. By the early 1830s, Newman had explicitly rejected much of the theology he espoused in the late 1810s and early 1820s, and developed a highly original, deeply personal, and quite radical alternative, whose fundamental notions continued to shape his thought in later life. To date, there is neither a historically accurate nor a theologically sophisticated account of this change: the period in which it occurred is neglected, its significance is overlooked, its nature and content are misrepresented, and its scope is narrowed. Besides being modelled on Newman's own brief treatment of the period in his autobiographical Apologia pro vita sua (1864), later scholarly accounts are burdened by a persistent assumption that Newman's catholic sensibility and anti-liberal convictions were constants throughout his life. This assumption was problematized by Frank Turner's revisionist biography of the Anglican Newman (2002) and the ensuing debate about its reception. Zuijdwegt argues that Turner rightly identified evangelicalism as a key polemical target of the Anglican Newman, but stretched his argument too far by reducing Newman's self-proclaimed lifelong battle against liberalism as a much later gloss on this earlier history. The present study offers a compelling alternative to both mainline and revisionist interpretations. Based on detailed historical and theological analysis of the whole range of primary sources (including much neglected published and unpublished material), it meticulously reconstructs Newman's youthful adoption of, gradual departure from, and theological alternative to evangelicalism. Against most mainline studies, it argues that this was a fundamental transformation, affecting nearly every aspect of Newman's theology. Against Turner and other revisionists, it argues that this change was the product of careful and consistent theological reasoning and reflection, and that anti-liberalism was just as integral to it as anti-evangelicalism.
Still considered essential reading for serious thinkers on religion more than a century and a half after it was written, this seminal work of modern theology, first published in 1845, presents a history of Catholic doctrine from the days of the Apostles to the time of its writing, and follows with specific examples of how the doctrine has not only survived corruption but grown stronger through defending itself against it, and is, therefore, the true religion. This classic of Christian apologetics, considered a foundational work of 19th-century intellectualism on par with Darwin's Origin of Species, is must reading not only for the faithful but also for anyone who wishes to be well educated in the fundamentals of modern thought.
This monograph delineates John Henry Newman's 'theology of history', which refers to his theological understanding, or 'view', of history that one finds pervading his work like a rich atmosphere. Newman's view led to his crafting of provisional theories that not only were more historically conscious, but also could support and promote revealed religion and religious epistemology in the present. This project traces these developing theories and the presuppositions on which they rested, as well as distills from them Newman's 'theological imaginary', which can be understood as his 'idea' of the church, an idea which he believed must become manifest in the world. Newman's theology of history is thus inextricably bound up with the realization of Christianity in its authentic ecclesial manifestation. This monograph highlights the import of Newman's theology of history for our own theological 'imaginaries' in the present, post-Vatican II context, ultimately developing an original 'relational-developmental model of doctrine'.
An upper-level undergraduate introduction to 'how to do theology' in an academic context.
Through his prolific writing, Cardinal John Henry Newman guided Catholics to a deeper understanding and love of the Faith, and his writings continue to move and inspire us today. He combined his profound intellect with the loving heart of a pastor, using both to help Christians enter into a relationship with God, opening their hearts to the love and mercy of the Father’s heart. Through this curated collection of essays, sermons, poems, hymns, and letters, you will not only be informed and inspired but will experience Saint John Henry Newman’s pastoral care for the entire Body of Christ. “He has not created me for naught. I shall do good, I shall do His work; I shall be an angel of peace, a preacher of truth in my own place, while not intending it, if I do but keep His commandments and serve Him in my calling.” — John Henry Newman
"Although the Venerable John Henry Newman rightly enjoys universal acclamation as an outstanding theologian and literary genius of the nineteenth century his philosophical thought has been somewhat overlooked . This, in part, has been due to the dearth of serious published research in this area. Dr Richardson has produced just such a book and shows beyond doubt the importance of Newman's contribution to contemporary philosophy. This work will certainly promote greater interest in Newman's philosophy and to furthering his cause for recognition as one of the more significant philosophers of the nineteenth century."--BOOK JACKET.
John Henry Newman is often described as "the Father of the Second Vatican Council." He anticipated most of the Council's major documents, as well as being an inspiration to the theologians who were behind them. His writings offer an illuminating commentary both on the teachings of the Council and the way these have been implemented and interpreted in the post-conciliar period. This book is the first sustained attempt to consider what Newman's reaction to Vatican II would have been. As a theologian who on his own admission fought throughout his life against theological liberalism, yet who pioneered many of the themes of the Council in his own day, Newman is best described as a conservative radical who cannot be classed simply as either a conservative or liberal Catholic. At the time of the First Vatican Council, Newman adumbrated in his private letters a mini-theology of Councils, which casts much light on Vatican II and its aftermath. The leading Newman scholar, Ian Ker, argues that Newman would have greatly welcomed the reforms of the Council, but would have seen them in the light of his theory of doctrinal development, insisting that they must certainly be understood as changes but changes in continuity rather than discontinuity with the Church's tradition and past teachings. He would therefore have endorsed the so-called 'hermeneutic of reform in continuity' in regard to Vatican II, a hermeneutic first formulated by Pope Benedict XVI and subsequently confirmed by his successor, Pope Francis, and rejected both 'progressive' and ultra-conservative interpretations of the Council as a revolutionary event. Newman believed that what Councils fail to speak of is of great importance, and so a final chapter considers the kind of evangelization--a topic notably absent from the documents of Vatican II--Newman thought appropriate in the face of secularization.