A beginner’s guide to the
works of John Henry Newman
Even by Victorian
standards, John Henry Cardinal Newman was a prolific writer. He wrote and
published in many genres, from the controversial to the pastoral; from fiction
and poetry to historical sketches and educational theory; from doctrinal
apologetics to the defence of religious faith as reasonable. During his
lifetime and throughout the decades since his death, scholars and students have
read, analysed and discussed these works.
I’ve been a student
of John Henry Newman since I was a student in college when the Newman Centre at
Wichita State University held a week-long Newman School of Catholic Thought on
his life and works. Many famous Newman scholars have informed my studies,
including Fr Ian Ker, Edward Short, Joyce Sugg and Cardinal Joseph Ratzinger.
Newman, however, is
being canonised not because he is a great and prolific writer, with a style and
mastery of the English language that even his harshest critics acknowledged in
his day. It’s the holiness and faithfulness to Jesus Christ and His Church that
Newman expressed in those works that led to his Cause, devotion to him and
prayers for his intercession.
So, which among his
many works would help someone who has never read anything written by Newman
understand why so many have been devoted to this saint?
Here are my
suggestions.
Start with the
Meditations and Devotions, a collection of prayers and reflections for students
at the Oratory School in Birmingham. It was compiled and published by Fr
William Neville in 1893, three years after Newman’s death. The saint’s simple,
confident and humble faith is evident on the pages of this work, including his
devotion to Our Lady, to his patron saint Philip Neri and to the Stations of
the Cross, meditation before the Blessed Sacrament and the holy rosary.
In the “Meditations
on Christian Doctrine” the reader will find one of his most famous quotations:
God has created me
to do Him some definite service; He has committed some work to me which He has
not committed to another. I have my mission – I never may know it in this life,
but I shall be told it in the next. Somehow I am necessary for His purposes, as
necessary in my place as an Archangel in his – if, indeed, I fail, He can raise
another, as He could make the stones children of Abraham. Yet I have a part in
this great work; I am a link in a chain, a bond of connexion between persons.
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.
Therefore I will
trust Him. Whatever, wherever I am, I can never be thrown away. If I am in
sickness, my sickness may serve Him; in perplexity, my perplexity may serve
Him; if I am in sorrow, my sorrow may serve Him. My sickness, or perplexity, or
sorrow may be necessary causes of some great end, which is quite beyond us. He
does nothing in vain; He may prolong my life, He may shorten it; He knows what
He is about. He may take away my friends, He may throw me among strangers, He
may make me feel desolate, make my spirits sink, hide the future from me –
still He knows what He is about.
Other meditation
highlights include his “Short Road to Perfection” and the “Prayer for the Light
of Truth”.
The neophyte should
continue on the road to understanding Newman as a pastor of souls – that
quality of his life that Benedict XVI highlighted at the beatification Mass in
September 2010 – with a sampling of his Parochial and Plain Sermons. Newman was
preaching in the 19th century to many nominal Christians in the Church of
England: they hardly knew what they believed and barely acted on what they
thought they believed.
In sermons such as
“The Religion of the Day”, “Unreal Words”, “Doing Glory to God in Pursuits of
the World” and “Christ’s Privations a Meditation for Christians”, he asked his
congregation at the University Church of St Mary the Virgin in Oxford why they
did not – for example, in that last sermon – “have some little gratitude, some
little sympathy, some little love, some little awe, some little self-reproach,
some little self-abasement, some little repentance, some little desire of
amendment” when hearing week after week what God has done for them. He told
them exactly why:
But why is this? why
do you so little understand the Gospel of your salvation? why are your eyes so
dim, and your ears so hard of hearing? why have you so little faith? so little
of heaven in your hearts? For this one reason, my brethren, if I must express
my meaning in one word, because you so little meditate. You do not meditate,
and therefore you are not impressed.
Then the offers the
solution:
What is meditating
on Christ? It is simply this, thinking habitually and constantly of Him and of
His deeds and sufferings. It is to have Him before our minds as One whom we may
contemplate, worship, and address when we rise up, when we lie down, when we
eat and drink, when we are at home and abroad, when we are working, or walking,
or at rest, when we are alone, and again when we are in company; this is
meditating. And by this, and nothing short of this, will our hearts come to
feel as they ought.
After the reader
has sampled some of Newman’s works, an introductory biography would be helpful,
such as Joyce Sugg’s John Henry Newman: Snapdragon in the Wall (Gracewing) or
Fr Juan Velez’s Holiness in a Secular Age: The Witness of Cardinal Newman (Scepter
Publishers).
Then, more Newman
on characteristic religious themes. Here are some examples.
On conversion: the
Apologia Pro Vita Sua, to understand why Newman came to believe that the
Catholic Church was the “one true fold of Christ”, the one and only true
Church.
On conscience:
chapter five of his Letter to the Duke of Norfolk, describing the rights and
duties of a believer in obeying his or her well-formed conscience, not as means
of being consistent with themselves, but of hearing the voice of God through
“the aboriginal Vicar of Christ.”
On the role of the
laity in the Church: chapter nine in The Present Position of Catholics in
England, lectures given to the lay brothers of the Oratory in Birmingham.
On the dangers of
liberalism in religion (believing that one religion is as good as another): his
Biglietto Speech when he was given the cardinal’s hat in 1879.
On death, judgment,
heaven and hell: The Dream of Gerontius, read aloud and supplemented with
listening to Edward Elgar’s dramatic setting of the poem.
The Development
Christian Doctrine; The Idea of a University; and Grammar of Assent should
follow, especially for readers with theological, educational and philosophical
interests. And after reading these three of Newman’s four great works (the
other being the Apologia), readers should go back to the Meditations and
Devotions; his sermons; and never forget his hymn Lead, Kindly Light.
Stephanie A Mann is
the author of Supremacy and Survival: How Catholics Endured the English
Reformation (Scepter Publishers). She lives in Wichita, Kansas, and blogs at
supremacyandsurvival.blogspot.com. All the Newman works cited are available in
print and online at newmanreader.org
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