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  1. James J. Crile (2013). Johh Henry Newman's The Arians of the Fourth Century: An Embarrassment? Newman Studies Journal 10 (2):46-58.
    In spite of various criticisms, both at the time of its publication and more recently, Newman’s The Arians of the Fourth Century can be recommended—indeed it offers a valuable critique of modern historical scholarship on Arianism.
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  2. David Peter Delio (2013). Brian Martin: John Henry Newman: His Life and Work. Newman Studies Journal 10 (2):91-92.
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  3. John T. Ford (2013). Edward Bellasis: Carinal Newman as a Musician. Newman Studies Journal 10 (2):96-100.
    One of the major benefits of the Internet is that numerous books and essays that have long been out of print are now readily accessible—including the following booklet.
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  4. John T. Ford (2013). Cardinal Jean Marcel Honoré (1920–2013). Newman Studies Journal 10 (2):101-101.
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  5. Brian W. Hughes (2013). Frederick D. Aquino: An Integrative Habit of Mind: John Henry Newman on the Path to Wisdom. Newman Studies Journal 10 (2):88-90.
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  6. Lucas Laborde (2013). “Continuity of Principles” in John Henry Newman's An Essay on the Development of Christian Doctrine. Newman Studies Journal 10 (2):59-73.
    Although Newman’s Essay on Development has been studied both in itself and as a milestone in his spiritual journey, scant attention has been given to a detailed analysis of his “notes” for doctrinal development. The following study examines the second note of development—“continuity of principles”—in order to ascertain both Newman’s understanding of “principles” and the way these principles can have continuity.
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  7. David P. Long (2013). John Henry Newman and the Consultation of the Faithful. Newman Studies Journal 10 (2):18-31.
    This essay examines the strengths and weakness of Newman’s argument in “On Consulting the Faithful in Matters of Doctrine” that the lay faithful throughout history are the guarantors of orthodox doctrine by examining Newman’s understanding of the lay faithful, the sensus and consensus fidelium, and his historiographical methodology.
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  8. Greg Peters (2013). John Henry Newman's Theology of the Monastic/Religious Life as a Means to Holiness. Newman Studies Journal 10 (2):7-17.
    By the late 1830s, John Henry Newman and Edward Bouverie Pusey were discussing the re-introduction of monastic/religious life into the Church of England. Though Newman did not remain in the Church of England long enough to see the full flowering of this effort, his writings as an Anglican theologian reveal that he viewed the monastic/religious life as a central way in which a person could grow in holiness and also a means of fostering the holiness of the Church as a (...)
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  9. Attilio Rossi (2013). A Sermon of John Henry Newman at St. Clement's. Newman Studies Journal 10 (2):74-87.
    This study considers Newman’s sermon—“On the Nature of the Future Promise”—which he preached on 4 September 1825 at St. Clement’s Church, Oxford—likely with his mother and sisters present in the congregation; in addition to treating Newman’s style of preaching and Evangelical theology, this sermon’s theological and pastoral dimensions are also examined.
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  10. Juan Vélez (2013). James Mirabal: The Legacy of John Henry Newman: Essays for Beatification. Newman Studies Journal 10 (2):92-95.
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  11. Michael T. Wimsatt (2013). John Henry Newman's View of Poetry. Newman Studies Journal 10 (2):32-45.
    After considering the life-long influence of poetry on Newman and his critical analysis of poetry, this study examines his poetic output during his Mediterranean voyage and concludes by considering both the spiritual implications and the literary observations of his famous poem “The Pillar of the Cloud.”.
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  12. Brendan Case (2013). “Notions” and “Things” in John Henry Newman's Grammar of Assent. Newman Studies Journal 10 (1):15-27.
    In discussing apprehension, assent, and inference in his Grammar of Assent, Newman contrasted “notions” and “things”—terms that distinguish knowledge of the abstract and “unreal” from knowledge of the singular and concrete. This essay proposes that Newman’s contrast between “notions” and “things” is an adverbial distinction, qualifying a person’s mode of engagement with the world, rather than an adjectival distinction, qualifying the metaphysical status of particular terms.
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  13. Ford (2013). “Alas! What Are We Doing All Through Life, Both as a Necessity and as a Duty, but Unlearning the World's Poetry, and Attaining to its Prose!”. Newman Studies Journal 10 (1):3-4.
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  14. John T. Ford (2013). Johh Henry Newman. Newman Studies Journal 10 (1):41-55.
    This essay examines the complementarity between Newman’s Apologia pro Vita Sua (1864), which provided an autobiographical account of his conversions, and his Grammar of Assent (1870), which described three types of inference—formal, natural, informal—that provide three paradigms for different types of religious conversion.
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  15. Stephen Kelly (2013). A History of John Henry Newman's Archival Papers. Newman Studies Journal 10 (1):68-81.
    This study traces the history of Newman’s personal papers that are archived at the Birmingham Oratory. Newman was the “master archivist” who spent considerable time during the last two decades of his life in assembling his papers. Subsequently, three major catalogues of Newman’s papers were prepared: the first began in 1920, under the supervision of Richard Garnett Bellasis and Henry Lewis Bellasis; a second catalogue was compiled in the mid-1950s by Yale University Library for microfilming Newman’s papers; the third catalogue (...)
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  16. Edward Jeremy Miller (2013). The Church "Superintends" The University "What, Then, Does Dr. Newman Mean"? Newman Studies Journal 10 (1):56-67.
    This word study, prompted by Newman’s statement that the church “superintends” the university, indicates that Newman, both as an Anglican and as a Roman Catholic, used “superintend” and its cognates in a variety of contexts: educational and ecclesiastical, theological and epistemological, as well as personal and parental.
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  17. Edward Jeremy Miller (2013). The Church. Newman Studies Journal 10 (1):56-67.
    This word study, prompted by Newman’s statement that the church “superintends” the university, indicates that Newman, both as an Anglican and as a Roman Catholic, used “superintend” and its cognates in a variety of contexts: educational and ecclesiastical, theological and epistemological, as well as personal and parental.
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  18. C. Michael Shea (2013). The “French Newman”. Newman Studies Journal 10 (1):28-40.
    Louis Bautain (1796–1867) has been described as the “French Newman” because of the resemblances between their lives and writings. This essay compares three aspects of the thought of Newman and Bautain: their respective understanding of faith, reason, and development. Both thinkers understood faith and reason in relation to conversion and the realities of life and viewed faith and reason as functioning in tandem with doctrinal development.
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  19. Phillip R. Sloan (2013). Charles M. Woolf: Darwin, Darwinism, and Uncertainty. Newman Studies Journal 10 (1):96-97.
  20. M. Katherine Tillman (2013). John Henry Newman. Newman Studies Journal 10 (1):5-14.
    After considering the meaning of “wisdom” in the Hellenic and Semitic Traditions, this essay examines Newman’s views about “worldly wisdom” in both a practical and a philosophical sense and then considers “holy wisdom” as contemplative and transcendent.
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  21. Geertjan Zuijdwegt (2013). Richard Whately's Influence On John Henry Newman's Oxford University Sermons On Faith And Reason (1839–1840). Newman Studies Journal 10 (1):82-95.
    In 1839 and 1840, Newman preached four Oxford University Sermons, which critiqued the evidential apologetics advocated by John Locke (1632-1704) and William Paley (1743-1805) and subsequently restated by Richard Whately (1787-1863). In response, Newman drew upon Whately’s earlier works on logic and rhetoric to develop an alternative account of the reasonableness of religious belief that was based on implicit reasoning from antecedent probabilities. Newman’s argument was a creative response to Whately’s contention that evidential reasoning is the only safeguard against superstition (...)
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