Search results for 'Anthony Newman' (try it on Scholar)

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  1. Anthony Newman (2006). The Burning Barn Fallacy in Defenses of Externalism About Mental Content. Journal of Philosophical Research 31:37-57.score: 240.0
    Externalism says that many ordinary mental contents are constituted by relations to things outside the mental subject’s head. An infl uential objection says that externalism is incompatible with our commonsense belief in mental causation, because such extrinsic relations cannot play the important causal role in producing behavior that we ordinarily think mental content plays.An extremely common response is that it is simply obvious, from examples of ordinary causal processes, that extrinsic relations can play the desired causal role. In this paper (...)
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  2. Slater E. Newman, Marilyn B. Kindsvater & Anthony D. Hall (1985). Braille Learning: Effects of Symbol Size. Bulletin of the Psychonomic Society 23 (3):189-190.score: 240.0
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  3. Anthony E. Newman (2005). Two Grades of Internalism (Pass and Fail). Philosophical Studies 122 (2):153 - 169.score: 240.0
    Internalism about mental content holds that microphysical duplicates must be mental duplicates full-stop. Anyone particle-for-particle indiscernible from someone who believes that Aristotle was wise, for instance, must share that same belief. Externalism instead contends that many perfectly ordinary propositional attitudes can be had only in certain sorts of physical, socio-linguistic, or historical context. To have a belief about Aristotle, for instance, a person must have been causally impacted in the right way by Aristotle himself (e.g., by hearing about him, or (...)
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  4. Wayne C. Booth, Dudley Barlow, Orson Scott Card, Anthony Cunningham, John Gardner, Marshall Gregory, John J. Han, Jack Harrell, Richard E. Hart, Barbara A. Heavilin, Marianne Jennings, Charles Johnson, Bernard Malamud, Toni Morrison, Georgia A. Newman, Joyce Carol Oates, Jay Parini, David Parker, James Phelan, Richard A. Posner, Mary R. Reichardt, Nina Rosenstand, Stephen L. Tanner, John Updike, John H. Wallace, Abraham B. Yehoshua & Bruce Young (2005). Ethics, Literature, and Theory: An Introductory Reader. Sheed & Ward.score: 240.0
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  5. Anthony F. Grasha, Paul Riechmann, Alexander Newman & Thomas Fruth (1971). Single-Trial Recall and Recognition Memory Under Conditions Where the Number and Availability of Responses Are Equated. Journal of Experimental Psychology 90 (2):306.score: 240.0
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  6. Slater E. Newman, Wilson L. Sawyer, Anthony D. Hall & Laurel G. J. Hill (1990). Braille Learning: One Modality is Sometimes Better Than Two. Bulletin of the Psychonomic Society 28 (1):17-18.score: 240.0
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  7. Slater E. Newman, Mary Ann Olsen, Anthony D. Hall & Rosemary Hornak (1983). Effects of Encoding and Retrieval Contexts on Recall. Bulletin of the Psychonomic Society 21 (1):4-6.score: 240.0
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  8. Anthony Newman (2004). The Good, the Bad, and the Irrational: Three Views About Mental Content. Philosophical Psychology 17 (1):95-106.score: 240.0
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  9. John Henry Newman (1969). The Philosophical Notebook of John Henry Newman. Louvain, Nauwelaerts Pub. House.score: 210.0
    v. 1. General introduction to the study of Newman's philosophy.--v. 2. The text.
     
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  10. Jay Newman (1972). Cardinal Newman's “Factory-Girl Argument”. Proceedings of the American Catholic Philosophical Association 46:71-77.score: 180.0
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  11. Jay Newman (1974). Cardinal Newman's Phenomenology of Religious Belief. Religious Studies 10 (2):129 - 140.score: 180.0
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  12. Jay Newman (1976). Cardinal Newman's Attack on Philosophers. Proceedings of the American Catholic Philosophical Association 50:196-207.score: 180.0
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  13. Fred Newman (1999). After Reading the Script Newman Had Written for the Third Consecutive Convention of the American Psychological Association, I Told Him That “The Story of Truth (A Whodunit) or Philosophie Dans la Théâtre” Might Well Be the Most Unenlightening Play Ever Written. Newman, of Course, Took That as the Compliment I Intended. Like Some. [REVIEW] In Lois Holzman (ed.), Performing Psychology: A Postmodern Culture of the Mind. Routledge. 143.score: 180.0
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  14. John Henry Newman (2004). Übersetzung von John Henry Newman, Die Idee der Universität. Herder.score: 180.0
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  15. Jay Newman (1978). Cardinal Newman on the Indefectibility of Certitude. Laval Théologique Et Philosophique 34 (1):15-20.score: 180.0
  16. Jay Newman (1984). CHADWICK, Owen, NewmanCHADWICK, Owen, Newman. Laval Théologique Et Philosophique 40 (3):379-379.score: 180.0
  17. Fred Newman (1999). Ever Since Newman Left Academia Some 30 Years Ago, Philosophy, Psychology, Politics and Theatre Have Been Inseparable Activities for Him. In This, His Mostly Explicitly Philosophical Play, a Series of Autonomous Philosophical Dialogues Gracefully Unfold Into a Play with Political and Psychological Impact. Yet, the Activity of the Conversation is What Dominates. [REVIEW] In Lois Holzman (ed.), Performing Psychology: A Postmodern Culture of the Mind. Routledge. 197.score: 180.0
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  18. Jay Newman (2006). John Henry Newman and Autobiographical Philosophy. In Thomas Mathien & D. G. Wright (eds.), Autobiography as Philosophy: The Philosophical Uses of Self-Presentation. Routledge.score: 180.0
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  19. Jay Newman (1977). Newman on the Strength of Belief. The Thomist 41.score: 180.0
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  20. John Henry Newman (1961). Philosophical Readings in Cardinal Newman. Chicago, H. Regnery Co..score: 180.0
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  21. Fred Newman (1999). Since 1996, Newman has Written Short Plays Expressly for Presentation at American Psychological Association Annual Conventions. The Impetus for These “Psychology Plays” Was Kenneth Gergen's Invitation to Newman and Me to Participate in an Innovative Symposium He Was Putting Together for theAPA's 1996 Convention. Entitled “Performative Psychology. [REVIEW] In Lois Holzman (ed.), Performing Psychology: A Postmodern Culture of the Mind. Routledge. 33.score: 180.0
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  22. J. Schackelford (2003). William R. Newman & Anthony Grafton (Eds.): Secrets of Nature: Astrology and Alchemy in Early Modern Europe. Early Science and Medicine 8 (3):276-278.score: 120.0
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  23. J. E. Weakland (2004). Secrets of Nature: Astrology and Alchemy in Early Modern Europe. Edited by William R. Newman and Anthony Grafton. The European Legacy 9:566-566.score: 120.0
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  24. Anthony Briggman (2013). D.J. Unger (Trans.) St. Irenaeus of Lyons: Against the Heresies Book 2. With Further Revisions by John J. Dillon, Introduction by Michael Slusser. (Ancient Christian Writers 65.) Pp. Xvi + 185. New York and Mahwah, NJ: The Newman Press, 2012. Cased, US$34.95. ISBN: 978-0-8091-0599-1. [REVIEW] The Classical Review 63 (2):462-463.score: 36.0
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  25. Anthony F. Russell (forthcoming). The Semiotic Import of John Henry Newman's Illative Sense. Semiotics:601-609.score: 36.0
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  26. Anthony Quinton (1998). From Wodehouse to Wittgenstein: Essays. St. Martin's Press.score: 30.0
    Anthony Quinton's first substantial collection of writings for many years--a series of lectures, essays and reviews--addresses some of the central political, philosophical and religious issues of our day. The book is divided in four sections. The first considers large political and social questions, culminating in the question of modern ethics. The second applies ideas to specific social and educational concerns, including "The Idea of a Library: Newman's and Others," and "The Idea of a National Library." The third part (...)
     
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  27. Gerald E. Marsh (2008). Charge, Geometry, and Effective Mass in the Kerr-Newman Solution to the Einstein Field Equations. Foundations of Physics 38 (10):959-968.score: 24.0
    It has been shown that for the Reissner-Nordström solution to the vacuum Einstein field equations charge, like mass, has a unique space-time signature (Marsh, Found. Phys. 38:293–300, 2008). The presence of charge results in a negative curvature. This work, which includes a discussion of effective mass, is extended here to the Kerr-Newman solution.
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  28. Espen Dahl (2012). Receiving Newman. Formalism, Minimalism, and Their Philosophical Preconditions. Nordic Journal of Aesthetics 23 (42).score: 24.0
    Despite the divide between American formalism and theoreticians of minimalism, Barnett Newman’s art received great acclaim from both schools of thought. Attempting to unearth the philosophical preconditions of this strange constellation, this article argues that the closeness between minimalism and formalism is due to their mutual reliance upon phenomenology and ordinary language philosophy. However, their proximity also conveys their distance, since they imply different interpretations and applications of the philosophical schools in question. Such theoretical differences shed light on (...)’s paintings: both minimalism and formalism are right in their accounts – yet not exclusively so. What arguably makes up the distinctive fascination of Newman’s paintings is their incessant oscillation between empty physicality and powerful meaning. (shrink)
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  29. Joseph Dunne (2006). Newman Now: Re-Examining the Concepts of 'Philosophical' and 'Liberal' in "The Idea of a University". British Journal of Educational Studies 54 (4):412 - 428.score: 24.0
    Taking account of crucial differences between the social environments of universities in Newman's time and in ours, this paper considers two key concepts in the "The Idea of the University", the 'philosophical' and the 'liberal'. It argues that, despite their merits, both concepts are beset by problems. And it suggests some lines of analysis, partly inspired by an Aristotelian influence both in Newman's own work and in some recent philosophy, that may help to address these problems (...)
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  30. Naomi Eilan (2013). A Relational Response to Newman's Objection to Russell's Causal Theory of Perception. Theoria 80 (3).score: 24.0
    The causal theory of perception (CTP) has come under a great deal of critical scrutiny from philosophers of mind interested in the nature of perception. M. H. Newman's set-theoretic objection to Russell's structuralist version of the CTP, in his 1928 paper “Mr Russell's Causal Theory of Perception” has not, to my knowledge, figured in these discussions. In this paper I aim to show that it should: Newman's objection can be generalized to yield a particularly powerful and incisive challenge (...)
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  31. Mihaela Frunza (2010). Kwame Anthony Appiah, Cosmopolitism. Etica într-o lume a strainilor/ Cosmopolitanism. Ethics in a World of Strangers. Journal for the Study of Religions and Ideologies 7 (19):249-252.score: 24.0
    KWAME ANTHONY APPIAH, COSMOPOLITISM. ETICA ÎNTR-O LUME A STRĂINILOR COSMOPOLITANISM. ETHICS IN A WORLD OF STRANGERS, BUCUREŞTI: ANDRECO EDUCATIONAL GRUP, 2007.
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  32. Edward Jeremy Miller (2010). Newman on the Tension Between Religion and Science. Newman Studies Journal 7 (1):5-19.score: 21.0
    After sketching four contemporary perspectives about the origin of the created world, this essay tests Newman’s contention that conflicts between true religious doctrines and sound scientific discoveries are only apparent: one truth cannot contradict another. In resolving tensions between religion and science, Newman’s advice about being patient with apparent incompatibility seems particularly appropriate in the contemporary debate between Creationism, evolutionary theory, and Intelligent Design.
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  33. Anthony Savile (2002). Aesthetic Experience in Shaftesbury: Anthony Savile. Aristotelian Society Supplementary Volume 76 (1):55–74.score: 21.0
    [Richard Glauser] Shaftesbury's theory of aesthetic experience is based on his conception of a natural disposition to apprehend beauty, a real 'form' of things. I examine the implications of the disposition's naturalness. I argue that the disposition is not an extra faculty or a sixth sense, and attempt to situate Shaftesbury's position on this issue between those of Locke and Hutcheson. I argue that the natural disposition is to be perfected in many different ways in order to be exercised in (...)
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  34. Ryan Vilbig (2011). John Henry Newman's View of the “Darwin Theory”. Newman Studies Journal 8 (2):52-61.score: 21.0
    John Henry Newman (1801–1890) is well known for An Essay on the Development of Christian Doctrine (1845), while Charles Darwin (1809–1882) is famous for On the Origin of Species (1859). Although many Victorian theologians and ecclesiastics attacked Darwin’s theory of evolution, this essay shows that Newman considered evolution compatible with Christianity.
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  35. Ryan Vilbig (2012). John Henry Newman and Empiricism. Newman Studies Journal 9 (2):13-25.score: 21.0
    John Henry Newman (1801–1890) was deeply influenced by the British empiricist school of the eighteenth century, particularly by the philosophy of David Hume(1711–1776). Though frequently disputing Hume’s conclusions, Newman nevertheless worked to develop a theistic form of empiricism that integrated the developing scientific worldview with traditional Christian philosophy. In light of recently renewed interest in Hume, this essay first explores Newman’s empiricist leanings and then proposes that his distinctive philosophy can contribute to modern discussions about the relationship (...)
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  36. Alexander Miller (2010). The Reasonableness of Faith and Assent in Newman's Parochial and Plain Sermons and Grammar of Assent. Newman Studies Journal 7 (2):41-54.score: 21.0
    Among the most overlooked sources for studying Newman’s epistemology are his sermons, particularly his Parochial and Plain Sermons. This essay compares Newman’s sermon “Religious Faith Rational” (1829) and his discussion of “Simple Assent” in his Grammar of Assent (1870), both of which defend faith or assent in daily life; this comparison reveals both a strong influence of the sermons on the Grammar and a shift in Newman’s understanding of the term “faith.”.
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  37. Robert Barron (2005). John Henry Newman Among the Postmoderns. Newman Studies Journal 2 (1):20-31.score: 21.0
    This article, which was originally presented at the annual conference of the Venerable John Henry Newman Association in Mundelein, Illinois, in August 2004, portrays Newman as anticipating three aspects of postmodernism:the question of epistemological foundations, the role of theology in the academy, and a conversational model of truth.
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  38. Walter E. Conn (2009). Newman on Conscience. Newman Studies Journal 6 (2):15-26.score: 21.0
    After reviewing Newman’s famous defense of conscience in his Letter to the Duke of Norfolk (1875), this essay assembles Newman’s lifelong reflections on conscience—from his Anglican sermons to his Grammar of Assent (1870)—in a threefold structure: desire, discernment, and demand.
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  39. Ono Ekeh (2008). The Phenomenological Context and Transcendentalism of John Henry Newman and Edmund Husserl. Newman Studies Journal 5 (1):35-50.score: 21.0
    John Henry Newman has rightly been hailed as a giant in the Catholic intellectual tradition. His contributions to theology, literature, and education have been studied at length; however, his contribution to philosophy has not received appropriate attention. This essay 1) explores Newman’s unique philosophical insights in terms of the phenomenological tradition of Edmund Husserl; 2) analyzes the transcendental approach of certain British scientists—notably Ronald Knox and Charles Darwin; and 3) discusses how Newman might be considered a phenomenologist.
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  40. 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.score: 21.0
    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 (...)
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  41. Matthew Briel (2009). John Henry Newman and Luigi Giussani. Newman Studies Journal 6 (1):57-67.score: 21.0
    This essay examines some aspects of the conceptions of reason in the thought of Luigi Giussani and John Henry Newman. Although the two writers have different approaches and emphases, their notions of reason display striking complementarities, especially in regard to the complex relationship of the reason and the will, converging probabilities, and the operation of reason in relation to faith (informal inference).
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  42. Brendan Case (2013). “Notions” and “Things” in John Henry Newman's Grammar of Assent. Newman Studies Journal 10 (1):15-27.score: 21.0
    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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  43. John R. Connolly (2008). Newman's Notion of the Indwelling of the Holy Spirit in the Parochial and Plain Sermons. Newman Studies Journal 5 (1):5-18.score: 21.0
    This essay analyzes Newman’s understanding of the indwelling of the Holy Spirit in his Parochial and Plain Sermons (1825–1843): the nature of the indwelling of the Holy Spirit; the role of the Holy Spirit in regeneration; the appropriation of the indwelling of the Holy Spirit in the Christian through baptism; and the role of the Holy Spirit outside the Church. The final section indicates how some aspects of Newman’s theology of the Holy Spirit are still relevant for the (...)
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  44. Patrick J. Fletcher (2008). Newman and Natural Theology. Newman Studies Journal 5 (2):26-42.score: 21.0
    Although the second and third University Discourses in Newman’s Idea of a University are well known for according theology a place in a university education by showing the relationship of theology to the other sciences, this essay points out that Newman was also arguing against the “natural theology” of British thinkers like William Paley, Lord Brougham, Sir Robert Peel, and Bishop Edward Maltby, who maintained that the study of the natural sciences would necessarily lead to religion; Newman (...)
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  45. John T. Ford (2009). John Henry Newman. Newman Studies Journal 6 (2):62-76.score: 21.0
    Newman was a prolific writer, but one who usually wrote on “call”; sometimes these calls were unexpected, but at other times they were a pastoral responsibility. Such was the case with his sermons, which exhibit four characteristics: biblically based, theologically grounded, circumstantially relevant, and spiritually insightful. As such, his sermons still appeal to readers today.
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  46. Vinh Bao Luu-Quang (2010). Newman's Theology of the Immanent Trinity in His Parochial and Plain Sermons. Newman Studies Journal 7 (1):73-97.score: 21.0
    This study of two of Newman’s Anglican sermons—“The Christian Mysteries” (1829) and “The Mystery of the Holy Trinity” (1831)—shows that he considered the doctrine of the Trinity to be the foundation of Christian faith. Simultaneously, this study highlights the biblical and patristic underpinnings of Newman’s Trinitarian theology, while showing that he was defending Trinitarian orthodoxy from both “classical heresies” and contemporary Liberalism and Rationalism.
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  47. Robert Christie (2005). Newman's 1826 Essay, The Miracles of Scripture, and the Role of Witness. Newman Studies Journal 2 (2):52-59.score: 21.0
    Newman’s theology is known for its personalism: Newman was concerned not only with a notional or intellectual appeal, but also with eliciting a real assent from his audience. This article locates the beginnings of that “personalist theology” in his pastoral ministry at St.Clement’s (Oxford) and his first theological treatise, The Miracles of Scripture.
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  48. Avery Cardinal Dulles (2005). Newman and the Hierarchy. Newman Studies Journal 2 (1):8-19.score: 21.0
    The present article, which was originally the keynote presentation on August 12, 2004, at the annual conference of the Venerable John Henry Newman Association at Mundelein, Illinois, traces the stages of Newman’s view of the hierarchy from the time of his involvement in the Oxford Movement to his post-conciliar reflections about the teaching of the First Vatican Council.Newman’s theology of the hierarchy, which cannot be understood apart from the controversies which engaged him, is, from a present-day perspective, (...)
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  49. Michael Eades (2007). Newman's Adaptation of Bacci's The Life of St. Philip Neri. Newman Studies Journal 4 (1):38-54.score: 21.0
    This essay explores a relatively unknown and previously unstudied Newman work, The Life of St. Philip: Arranged for the Days of the Year, that he prepared for the use of his nascent English Oratorian community.
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  50. Ono Ekeh (2011). Newman's Account of Ambrose St. John's Death. Newman Studies Journal 8 (2):5-18.score: 21.0
    Both Ambrose St. John (1815–1875) and John Henry Newman (1801–1890), who were received into the Roman Catholic Church in 1845, became members of the Birmingham Oratory. Newman’s closest companion for over three decades, St. John’s death was extremely painful for Newman, not only because it was unexpected, but because of his devotion to Newman as well as his dedication to his spiritual duties. Along with presenting Newman’s narrative of the last few weeks of St. John’s (...)
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