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Gladstone's ideas are far more accessible for analysis now that, following the publication of his diaries, a record of his reading is available. This book traces the evolution of what the diaries reveal as the statesman's central intellectual preoccupations, theology and classical scholarship, as well as the groundwork of his early Conservatism and his mature Liberalism. In particular it examines the ideological sources of Gladstone's youthful opposition to reform beforescrutinizing his convictions in theology. These are shown to have passed through more stages than has previously been supposed: he moved from Evangelicalism to Orthodox High Churchmanship, on to Tractarianism and then further to a broader stance that eventually crystallized as a liberal Catholicism. Hisclassical studies, focused primarily on Homer, also changed over time, from a version that was designed to defend a traditional worldview to an approach that exalted the depiction of human endeavour in the ancient Greek poet. An enduring principle of his thought about religion and antiquity was the importance of community, but a fresh axiom that arose from the modifications of his views was the centrality of all that was human. The twin values of community and humanity are shown to haveconditioned Gladstone's rhetoric as Liberal leader, so making him, in terms of recent political thought, a communitarian rather than a liberal, but one with a distinctive humanitarian message. As a result of a thorough scrutiny of Gladstone's private papers, the Victorian statesman is shown to have deriveda distinctive standpoint from the Christian and classical sources of his thinking and so to have left an enduring intellectual legacy. It becomes apparent that his religion, Homeric studies and political thought were interwoven in unexpected ways.The evolution of Gladstone's central intellectual preoccupations, with religion and Homer, is the theme of this book. It shows how the statesman developed from Evangelism to Orthodox High Churchmanship, on to Tractarianism and then further to a broader stance that eventually crystallized as a liberal Catholicism. It demonstrates also that his Homeric studies developed over time. Neither aspect of his thinking was kept apart from his politics. Gladstone's early conservatism emerged from a blendof classical and Christian themes focusing on the idea of community. While that motif persisted in his speeches as Liberal leader, the category of the human emerged from his religious and Homeric ideas to condition the presentation of his Liberalism. In Gladstone's mind there was an intertwining oftheology, Homeric studies and political thought.
This collection of papers grew out of a concern of several at Creighton University for the perduring nature of the thought of John Henry Cardinal Newman. Although Cardinal Newman died some one hundred years ago, his influence on today’s thinking is still strong. Like Sir Thomas More with his Utopia, Newman put forward an ideal of society and life which has a recognizable relation to the lasting possibilities open to humankind. First published in 1992. Routledge is an imprint of Taylor & Francis, an informa company.
Asides about John Henry Newman being either particularly English or particularly un-English are common. John Henry Newman and the English Sensibility scrutinises Newman's theological writings to establish how his theology can be considered distinctively English or un-English at the different stages of its development. In his Tractarian period, Newman's theology is shown to be profoundly characterised by common 19th-century tropes of a perceived English sensibility, namely an instinct for compromise, an affection for reserve and a markedly empirical orientation to life. In the period following Newman's conversion to Catholicism in 1845, however, his theology turns against the Englishness of his earlier years as he critiques of the many theological dangers of a self-confident cultural sensibility. In his mature writings, nonetheless, Newman re-incorporates certain elements of his earlier Englishness with a Catholic grounding, yet also maintains an antipathy to certain targets of his post-conversion polemics. Phillips finds that the English instinct for compromise is not incorporated into Newman's mature theology, which remains unabashedly one-sided in its understanding of God and the Catholic Church, taking precedence over elements of a cultural sensibility pertaining ultimately to the sphere of the natural. The affection for reserve, however, is shown to be capable of gracious elevation when reconfigured on a Catholic grounding. Most importantly, the profoundly empirical orientation to life which was considered typical of Englishness in Newman's day emerges as something exhibiting what Newman might consider a 'antecedent affinity' to Catholic theology. This book thus concludes by offering a view of the English Catholic sensibility as characterised by a mindset of careful reserve toward knowledge and words about God, arising from a marked concern for the living, embodied present as the site of God's transformative action in the twists and turns of human life.
When the British thought of themselves as a Protestant nation their natural enemy was the pope and they adapted their view of history accordingly. In contrast, Rome's perspective was always considerably wider and its view of Britain was almost invariably positive, especially in comparison to medieval emperors, who made and unmade popes, and post-medieval Frenchmen, who treated popes with contempt. As the twenty-first-century papacy looks ever more firmly beyond Europe, this new history examines political, diplomatic and cultural relations between the popes and Britain from their vague origins, through papal overlordship of England, the Reformation and the process of repairing that breach.
The life and work of John Henry Newman were dominated by questions concerning the nature of Christian faith and the way in which it comes to expression in history. In this collection of essays, eight leading scholars examine the theological, philosophical, historical, literary and spiritual dimensions of Newman's understanding of faith, and reflect on the way in which his thought relates to contemporary concerns and interests in their disciplines. The themes discussed include the relationship between faith and reason, Newman and postmodernity, the rights and limitations of conscience, the place of doctrine in Christian life, the believer in the church, and the autobiographical significance of Newman's treatment of faith in his novels. Like its predecessor, Newman and the Word, this collection aims to provide a critical reflection on the relevance of Newman's thought for today.
For John Henry Newman, religion is animated by an imaginative 'master vision' which 'supplies the mind with spiritual life and peace'. All his life, Newman reflected on this 'master vision'. His reflections on the moral imagination developed out of his understanding of practical wisdom, as characterized by Aristotle – the wisdom that 'the good man' has in living a good life. For Newman, the vision at the core of religion completes and perfects the intuitions of the conscience. John Henry Newman and the Imagination looks at how Newman's understanding of the moral and visionary imagination developed over the course of his life; and it relates his ideas about the imagination to his portrayals of religious experience, and vision, in his novels and poetry.