Suppose that educated Englishmen were asked that question around 1840 or 1860 or 1880. They might reply any which way. But they would all know which Newman was intended. 

Ask Americans today, “Do you like Newman?”  Reply: “Which one? Paul Newman, the actor?" "No, well then you must mean the short, fat fictional postal worker who lives down the hall from Jerry Seinfeld on television reruns.” We clarify, “What do you think of John Henry Cardinal Newman?” With luck we might then hear, “Hmm, might he have something to do with Newman Catholic Student Centers?” 

Given that the barely recognized Newman is objectively great, some of his admirers
must not be getting the word out.  Newman deserves larger lay audiences and they need Newman. Here, in passing, I touch on a few of many techniques and channels available to us all to create new thoughtful, engaged, “attentive” publics for John Henry Newman and his "gladiators," the specialist scholars. ⁽²⁾

--We might all write letters to whoever puts together the Masterpiece Theatre
mini-series for TV. Or persuade our Newman allies in England to do so with BBC and BBC AMERICA. ⁽³⁾ Popularizers should make the case that if the works of Jane Austen and Anthony Trollope make good theater, so do Newman’s two novels, LOSS AND GAIN and CALLISTA. 

--Or we can write book reviews. ⁽⁴⁾  Online book sellers such as amazon.com and
barnesandnoble.com will publish us. And those reviews will be read and evaluated by our non-specialized peers. 

--Putting Newman on the internet is a work with immense potential. Consider
http://www.newmanreader.org/. Bob Elder is its guardian. With so many of Newman’s works long out of print, hard to find and expensive, Bob Elder gives us a one man online library. We, too, can put Newman links on our personal web sites or get permission to add them to other people’s. They can include the book reviews just mentioned. 

--Nor should we shun the obvious: to see that Newman’s works are discussed in book clubs and in church Sunday schools and other religious education fora. 

The four examples just given are from the world of informal adult education. That form of teaching thrives everywhere. 

--Here in Amherst, on any Thursday noon drop by the William D. Mullins Center and sit with the Rotary Club and its 100+ members. Hear invited speakers talk informally about issues professional, local or international. 

--Or swing down south to Asheville, North Carolina and listen to government officials and public policy advocates who twice each month address the Council of Independent Business Owners (CIBO). 

--Head southwest to the GREAT DECISIONS foreign policy study group in Canyon Lake, TX. Or go to similar groups in San Antonio, Charleston and hundreds of other places. 

--We Americans are also informally taught during television talk shows, sermons at church, and through rabbinical asides during Torah readings. 

--Through Barnes and Noble’s internet “University” or similar internet resources, some of us may have learned to speak Italian or to create web pages. 

Informal adult education is not academic. It awards no degrees and requires no exams. Its teachers more often than not are unpaid volunteers. It need not, however, be chaotic, unplanned, unstructured or fleeting. And it occurs more than you might think on college and university campuses. I refer to things very different from late night student bull sessions about the meaning of meaning or about peace between Palestinians and Israelis. 

Let us swap ideas this morning about Newman and informal education. I have especially in mind forms of education which serve Americans who for whatever cause have the leisure and money to do reasonably hard, extended study and serious reading. Typically, many are seniors and/or retired from their lifelong working activities. 

--(1) Are there certain informal educational institutions particularly adapted to  moderately affluent Americans with the leisure to tackle Newman? How  can you or I make the Cardinal personally salient to learners whose classroom days are long gone and who are well into or beyond their working or child-nurturing years? They live in Cicero’s world of otium liberale, that leisure of a free man or woman which comes with having economic resources beyond subsistence. 

--(2) Do amateurs have enough time and resources to prepare to teach Newman well to older audiences? 

--(3) Should informal educators consciously tailor Newman materials to the non-academic but richly experienced senior audiences we address? 

--(4) Does such activity count as “teaching or ministering in a university setting?”

There are two interrelated Elderhostel learning vehicles which all but cry out to “radiate Newman.” Their events are often hosted by public libraries, museums, conference centers, colleges and universities. They are there for specialists and non-specialists alike to talk at length about Newman. College faculty and staff are usually a part of such settings. While this kind of informal teaching neither grants degrees nor is  career enhancing, it does nonetheless bask in a certain aura of academia. I refer to both elderhostels and elderhostel institutes (the latter more frequently called the elderhostel institute network or EIN). The first lasts five or six days and draws people from long distances. The second lasts four to six to eight weeks, with one meeting per week and is for local people. 

Experience suggests that educated amateurs can and will find resources and make
time to teach John Henry Newman. His works are increasingly accessible. Nor is he an opaque writer on the order of Hegel in THE PHENOMENOLOGY OF MIND or Joyce in FINNEGANS WAKE. Compared to them, Newman is not a hard study. His mind moves with precision and clarity within a finite circle of themes and ideas. 

Here is advice to non-specialists who choose to teach Newman informally. 

--Develop a general habit of sharing with others the best of whatever  you know through your hobbies, the books you read, etc. Newman should not be the only theme which you will ever teach informally. Carry about a running list of four or five topics you would like to teach and which people whom you know would like to learn about. 

--Have yourself scheduled to teach Newman by one or more commuter or long distance adult education institutes, especially the Elderhostels. 

--A year or so before the course, begin systematically acquiring and reading the books, videos, CDs etc., which you will draw on. One book’s bibliography will lead to another. No matter how little you have learned even after a full year’s part time preparation, it will be more than what your students have acquired and will enrich them. 

--Build advance interest in your coming Newman course among friends and in your local community. Write up a syllabus and distribute it early. Ask for advice on how to improve your offering. Make opportunities to talk about Newman to Friends of the Library or Kiwanis or the ACLU. Plant seeds early to assure that other people as well talk about Newman and your course. Wangle an invitation to be interviewed on a local radio talk show. 

A year before your course you may know very little about the Cardinal. But you can prepare yourself adequately. In the end, any hard working non-specialist can put together a helpful introductory series on John Henry Newman. You will know far more than your students, but obviously far less than specialists like Joyce Sugg, Ian Ker or Sheridan Gilly. 

I want to say a few words about one introductory Newman course in particular. My wife and I will co-teach it. We look forward to your advice on how to improve it. 

Back in June 2001 my wife, Dr Mary Klein Killough, and I were mulling over a list of four or five topics to teach in an ongoing non-proselytizing project of ours to make Roman Catholic themes better known and understood in our overwhelmingly Protestan Carolina mountains. Instead of Chesterton and Belloc or Dorothy Day, we opted for Newman. He had meant different things to us at different times. ⁽⁵⁾  We wanted to share the Cardinal with others and in the process learn more about him ourselves. 

Mary and I have, therefore, been actively working up a course for the past eight months. In October 2002 we will teach a course which we have named JOHN HENRY NEWMAN: FROM CALVINIST TO CARDINAL.  This will be at small, private, conservative Presbyterian Montreat College ⁽⁶⁾ ten miles from our home just east of Asheville, North Carolina. The course will be presented in an adult education program affiliated with the Elderhostel Institute Network (EIN). ⁽⁷⁾ May our experience encourage both Newman experts and Newman amateurs to organize similar or better informal education programs. 

Like all human exchanges, teaching has both a supply side and a demand side. Giving high priority in continuing education to listeners’ desires and needs is probably even more necessary than in the undergraduate classroom or graduate seminar. Course planning entails estimating  “where the students are coming from” and then “economizing” (to use Newman’s expression), that is, tempering the wind to the shorn lamb. In THE ARIANS OF THE FOURTH CENTURY ⁽⁸⁾ Newman described how the early church in Alexandria paid Scripture-derived attention to what budding Christians could bear to hear. By slow stages future Christians were led into the heart of mystery. It is  true that the elements of Christianity have not been taught that way to catechumens for centuries. A newer style had long prevailed  even by Newman’s 1830s but the approach has its sound and enduring pedagogical basis. 

Our “economizing” of Newman also entailed our borrowing a leaf from 
Christopher Dawson’s THE SPIRIT OF THE OXFORD MOVEMENT. ⁽⁹⁾  Following  Dawson, my wife and I will place more emphasis than professional theologians or philosophers might on the easier, more popular aspects of the Cardinal: on his verses, novels and hymns, on Elgar’s rendering of THE DREAM OF GERONTIUS, on Newman’s boyhood and school days and the neglected Calvinist traits hard at work in Newman’s first conversion. Newman may write lucidly and persuasively, but our hearers begin with a base of slight familiarity and undeveloped motivation. 

The people of Western North Carolina are intensely spiritual, including but not limited to being formally, organizedly religious and Christian. So our first decision was easy: to emphasize Newman the spirit man, the religious leader and guide for souls. Hence we searched among his works for thoughts helpful to anyone of good will trying to come closer to God from the starting point in time, place, family, culture and religion where God places her or him. 

We will weave into the course a generic spiritual path seemingly sketched by Newman for Everyman: an interpretation of various texts which display  Newman as a credible guide to all souls of all cultures--Christian or not. With Newman, we see every person as placed initially at a point in time blessed or weighted down with  inherited physical and cultural limitations and potential. Every person has a big emptiness inside him or her which only God can fill. Through conscience God invites each person to reach upward from and beyond his own existential situation towards God using his senses, intellect, inherited languages and religion. Everyman’s first and subsequent conversions are steps to be taken with trust and hope.

For the Baptists and Presbyterians who, we anticipate, will make up the core of our adult students, we try to make our course attractive through its very title:  JOHN HENRY NEWMAN: FROM CALVINIST TO CARDINAL. The title shows that our course will be about 

--(1) Religion 

--(2) Christianity, specifically Calvinism (and the Calvinist dimension of the Church of England and Evangelicalism) and about Roman Catholicism)

--(3) Conversions, including from one Christian congregation to another. 

That title authorizes us to discuss not just Calvinism and Catholicism but also Puritanism within the Church of England and the American Episcopalian churches. 

Contrast this Amherst conference’s Newman-attentive, well informed public made up of experts and knowledgeable readers and our coming class of Newman-inattentive non-specialists in North Carolina. Here in Amherst  we are on a campus where half the students and half the faculty are said to be Roman Catholics. It may be that the few score people at this conference collectively know more about Newman than all of us Tarheels in the Old North State. 

The future Newman learners whom Mary and I will teach live, by contrast, in the insignificantly Catholic mountains of the historically least Roman Catholic State in the Union. Reverend Billy Graham, a Southern Baptist, is the religious leader where we reside. Non-Catholic conference centers or “assemblies” abound in our mountains and greatly support our regional economy: Baptist, Methodist, Episcopalian, Presbyterian, AME-ZION, YMCA and others. 

In our course Mary and I will, therefore, talk about Cardinal Newman mainly to non-Catholic Christians (especially Presbyterians, Baptists and Episcopalians) as well as to a sprinkling of Jews, New Agers and others. Some of our American Episcopalian friends may well hear for the first time of the sizable dosage of Calvinism in their denominational history, reaching to England and three centuries beyond Newman in time to the great Elizabethans. Presbyterians and Baptists, by contrast, have no doubt that they have more Calvin than Luther in their backgrounds--but nothing of “popery.” 

Though we  distribute beforehand a list of suggested readings, our Elderhostel Institute course mandates no advanced preparation. Nor do our students write examinations. No one will give them a job or a pay raise for anything they learn from us about Cardinal Newman. 

My wife and I also chose to highlight the phenomenon of “conversion.” Conversion and its epiphenomena are much studied in Calvinist and evangelical denominations where we live. We will also spend considerable time on the boyhood and young manhood of John Henry Newman. We will not race through that Calvinist Evangelicalism so familiar to today's Baptists and Presbyterians and which became ultimately decisive to Newman during his eight years at Ealing school in London and his 1816 conversion to pro-active “dogmatic” Christianity. He remained evangelical at least in part for another eight years, to 1824. That is sixteen years of Calvinist influence.

We have elected not to present Newman in some standard supply side pigeonhole format: biographically, geographically, work by work, etc. with no special effort to adapt to our audience. ⁽¹⁰⁾ That is not to deny that for other audiences a different approach might well be indicated. 

We will also showcase one readily available evangelical book read by Newman, Thomas Scott’s 1779 book THE FORCE OF TRUTH. ⁽¹¹⁾ We know that Scott was important to the fifteen year old Newman in the conversion year 1816. We also suspect that THE FORCE OF TRUTH was a model for APOLOGIA PRO VITA SUA. For both spiritual autobiographies tell of being born again after a gradual winnowing process. And both authors think that they do good to others when they share the story of how their personal insights developed. 

How do and shall we persuade mature adults with little previous interest in Newman to take our course? 

--First, we picked our title carefully. 

--We also wrote a summary description of our course to be mailed out beforehand in a  brochure along with descriptions of other courses being offered to the three hundred dues-paying members and supporters of our adult education group. ⁽¹²⁾

--We will have a final scheduled opportunity to win students one week before courses begin, when a hundred or so still undecided people show up to meet the teachers and hear oral presentations of the coming course content. We intend to play musical excerpts from Lead Kindly Light and Praise to the Holiest to catch the attention of those still undecided which of several courses to take. 

The course will have two-hour sessions on six consecutive Wednesday mornings next October and November. Each session is divided into two independent 50-minute segments. Thus my wife and I will make 12 distinct presentations. ⁽¹³⁾

In addition to elements already mentioned, our 12-section course will introduce the
Oxford Movement and Newman’s circle of female friends and relatives. Some reflections will also be offered on his works on development of religious doctrine, education and on Newman’s Roman Catholicism. After courses like ours, the adult learners will be in a position to select their own more advanced reading, including the works of distinguished Newman scholars.

Mary and I will be grateful for your reactions to and advice about this approach. 

Present at this conference are academic experts who have devoted time and wit to plumbing the thought and legacy of John Henry Newman. Amateurs like me travel istances to learn from such talent, from Newman’s “gladiators.” [See Note (2).]  But many more people ought to be here today as “spectators.” There are students still in bed or wandering about the campus of the University of Massachusetts at Amherst whose ives would be enriched if they were right here learning more about Newman or hearing about him for the first time. Someone failed to persuade them to drop in.

By the same token, everyone at this conference has the power to win new readers to Newman within the less demanding, more feasible and enjoyable world of informal adult education. Newman experts have the power to downsize themselves to popularizers, to rouse themselves to send book reviews to amazon.com or contribute Newman courses to elderhostels and elderhostel institutes. There is no greater pleasure to older,experienced adult learners than to have a renowned scholar sharing decades of research with them. On the other hand, older learners  also seem pleased by the less than celestial contributions of amateurs like me. Carnivals and shows need barkers outside the tent to bring some of the fairway throngs inside to enjoy the show. After an informal introductory course, some of our students will go on to higher levels and encounter real Newman scholarship. This has the ring of a campus ministry to me. 

To John Henry Newman Oxford as a home was more than its university and its students. He long lived in and near that city. In Oxford he learned, taught, tutored, preached, ministered to the dying, performed weddings, meditated, fasted and wrote. He was professor and priest. He was a spiritual advisor. He took long walks. He kept a horse. 

Just as he felt at home with the revolutionary ideas of Charles Darwin, so the Venerable John Henry Newman would, I think,  learn to love reaching people today via emails, web sites and elderhostels. He would also, I venture, see continuing adult learning, a form of education which never ends, as a field for ministry. So should we all. 

Thank you. 

-OOO- 

Swannanoa, NC 06/14/2002 
email: killswan@ioa.com
for online text of this paper: http://www.patrickkillough.com/courses/newman_amherst_remarks.html

(1)   Thomas Scott (1747 - 1821), THE FORCE OF TRUTH, 1779, reissued 1984  by Banner of Truth Trust, Carlisle, PA, p. 60.  Scott is referring to the seminal but neglected Anglican church apologist Richard Hooker (1554?--1600). In America in 2002.the quotation also fits John Henry Cardinal Newman (1801-1890). Scott’s fast paced intellectual and spiritual autobiography was one instrument in the 15 year old Newman’s 1816 conversion to pro-active, supernatural, dogmatic Calvinist Christianity within the Church of England. 

(2) When political scientists discuss various audiences and especially “attentive publics,” an image sometimes invoked is a Roman amphitheater. Inside it policy makers (called gladiators) conduct their rhetorical duels about plans and processes to change the political order. The men and women sitting in tiers watching the combatants are spectators, those “attentive publics” without whose applause and support of one side or the other the policy wonks go nowhere. Outside the arena Romans and foreigners wander about absorbed in other things. Some are near enough to hear the buzz and noises of the gladiators and the cheers or boos of the spectators. Others are too far away. Some outside the arena would go in if they had the time or money--or if someone would come out and invite them in. Many are so far away that they do not know that a game salient to them is being played. How does one bring those outside the amphitheater inside? How convert the non-attentive or apathetic into attentive publics? 

(3) See http://www.pbs.org/wgbh/masterpiece/, the web site for ExxonMobil Masterpiece Theatre   Were Newman as well known in America today as other 19th Century English writers such as Jane Austen or Anthony Trollope, then Masterpiece Theatre would be hard at work on a six-part television miniseries production of Father Newman's 1848 novel LOSS AND GAIN or the sometimes terrifying 1856 CALLISTA. It is also useful to go to Masterpiece Theatre’s content provider: BBC and BBCAMERICA. See the web site: http://www.bbcamerica.com/about/about.jsp. If there is to be popular lobbying for Newman novels to bedramatized on television, we have to go to the U.K. As the web site says: 

"ExxonMobil Masterpiece Theatre is primarily a series of programs that originate with our producing partners in   the UK. We're always reviewing books, scripts and plays for possible co-production, but they come to from those partners who can provide the majority of the financing for any given project. " 

Another TV network to approach regarding Newman is the BIOGRAPHY Channel.

(4) Thousands of non-specialized readers, notably former Speaker of the House Newt Gingrich,  write brief book reviews and send them to internet book stores such as http://www.barnesandnoble.com and http://www.amazon.com. Those who do the same for Newman and his world will find guaranteed online publishers and will be read. 

(5)  Regarding Newman in our personal lives before now, my wife says that she read him for an education course in college. She also professes to be grateful that she met her future husband (me) in 1961 at a Newman Club function at the University of Texas at Austin: a Christmas party for Catholic Graduate students. 

Newman was more important to me, but not overwhelmingly so, during the past four decades. In high school I read APOLOGIA PRO VITA SUA . In college I heard a choir performing excerpts from Edward Elgar’s rendering of THE DREAM OF GERONTIUS. For an undergraduate degree in secondary education I read THE IDEA OF A UNIVERSITY.   While writing a Master’s thesis in philosophy on the principle of causality, I pondered Newman’s “illative sense” in A GRAMMAR OF ASSENT. Until late last year I never again read him at length again. His name popped up in books or articles about Great Victorians, the Second Vatican Council and otherwise. I would then tell myself that I really ought to allot some serious time to the good Cardinal. Now I am doing so. 

6) For Montreat College see http://www.montreat.edu/. For MCCALL, the college's informal continuing education program within which our October 2002 course will be taught, see http://www.montreat.edu/MCCALL.htm: "MCCALL is an affiliated member with the internationally known Elderhostel Institute Network and holds classes on the beautiful campus of Montreat College." 

(7) The elderhostel family of learning opportunities includes both Elderhostel (http:www.elderhostel.org) and the Elderhostel Institute Network (EIN):  http://eh.elderhostel.org.ein. 

Both programs target older publics worldwide. “Elderhostel,” evokes learners driving or flying a good distance for a program which, in its classic form, begins Sunday evening and ends Friday or Saturday morning or noon. Elderhostelers must be age 55 or older and assemble on college campuses, at conference centers, retreat houses and monasteries. More recently elderhostels have morphed into excursions on cruise ships and can extend for weeks. One price ($450 - $1200 per person) covers lodging and food and up to three courses (which may or may not be thematically related) taught by three or more instructors who are usually paid a nominal fee for their troubles. Elderhostel is run from Boston. 

Also run from the same Boston, world headquarters but with a looser rein, is the Elderhostel Institute Network (EIN). According to the EIN web site: http://eh.elderhostel.org.ein. 
"The Elderhostel Institute Network (EIN) is a voluntary association of over 220 independent Institutes for  Learning in Retirement  (ILRs) across North America. ...  EIN is the voice for the entire ‘Learning in   Retirement’ Movement and provides a unique set of specific services to ILRs. The Movement grows   through EIN’s coordination of the expertise of ILR members who volunteer their time to help start new   ILRs, Elderhostel's established contacts with colleges and universities and its mailing list of over 750,000  older, active learners." 

Elderhostel Institute courses are for local commuters who typically meet once a week for two hours spread over four, six, eight or more weeks for topics with one or more instructors, who often teach with no compensation. There is no lodging and no food. The cost might include an annual group membership of $25 plus $10 for each course. There is no minimum age requirement in many Institutes. 

(8) Look into THE ARIANS OF THE FOURTH CENTURY. It was first published in 1833. Newman made revisions  and  in 2001 the University of Notre Dame Press reissued his third edition of 1871. Anglican Archbishop of Wales Rowan Williams succinctly gave the core of Newman’s doctrine in his INTRODUCTION, dealing with the ancient church’s disciplina arcani: 

"...particularly as evidenced in Alexandria. Patristic catechesis, he (Newman) claims, was carefully graded,  beginning with the general principles to do with God’s existence and the moral law, advancing to more specific instruction in the creed, but reserving until after baptism a full exposition of the mysteries   concerned with salvation, sacramental theology and the trinitarian character of God." ( p.xxviii, for Newman's own words pp. 45ff) .

Saint Paul had done much the same with the Athenians on Mars Hill. And so later would Mateo Ricci, S.J. with 16th century Chinese. 

(9) Catholic historian Christopher Dawson’s THE SPIRIT OF THE OXFORD MOVEMENT was written in 1933 for the centenary of the Oxford Movement. It was reissued 2001 by London’s Saint Austin Press. Dawson tried to understand the Movement as it was taking form in the minds of its founders, especially Froude, Keble and Newman. Those men were theological and speculative in ways not immediately open to us in our more secular age. Newman, in particular, wrote profound historical and theological works. But at a deeper level he and his other co-founders were poets. Hence one way to grasp Newman is to begin with his more accessible poetic and imaginative works. As Dawson said: "The language of poetry, even though it be minor poetry, is more universal than the language of  theological controversy, and the Lyra expresses the spirit of the Oxford Movement even more clearly  and directly than the Tracts for the Times themselves." (PREFACE, p. xiii)

In our coming introductory course, therefore, our emphasis, especially in the first half of the series, will be on Newman’s imaginative writings. 

(10) A professor at Auburn University and I exchanged ideas about how to present Newman to conservative non-Roman Catholic Christians who move in a world of sola fide, sola scriptura, private judgment and where the Pope is still to some the Anti-Christ. That wise man advised, in effect,  “just teach Newman as Newman.” For in his teaching experience, students soon accept the teacher’s approach, whatever it may be. 

That is a time honored supply side approach. And it may work in a college course for credit. For degree students in large measure must be content with whatever they are given. They cannot just stand up and walk out without consequences. But informal adult education and the Elderhostel system does not work that way. Our students are mature, often retired physicians and missionaries. They will have selected the course for their own personal reasons. They will almost certainly not be there because of any sizable prior knowledge of Newman. No one has ever asked my wife or me to teach about that great man. We have, by contrast, been asked to teach about Shakespeare, foreign policy, Afghanistan, Iraq, Winston Churchill and other topics, but never about Newman. 

(11) Thomas Scott.  THE FORCE OF TRUTH. 1779. 7th edition of 1798 reissued by Carlisle, PA, The Banner of Truth Trust. 1984. 

(12)  Here is the text which Montreat College/MCCALL will send out to prospective takers of our Newman course:

TITLE:  JOHN HENRY NEWMAN : FROM CALVINIST TO CARDINAL

INSTRUCTORS: Patrick and Mary Killough

SYNOPSIS: John Henry Newman (1801-1890) grew slowly into one of England's most creative yet orthodox Christian thinkers. He was teacher, hymnist, preacher, spiritual guide and friend, also poet, historian and philosopher. His was a large, happy family: low-church Anglican and London middle class. At age 15 he had a profound conversion under Calvinist influence. Newman became and remained for 75 years an ardent, searching Christian  He co-led the Oxford Movement which rejuvenated the Church of England. In mid-life he became a  Roman Catholic and in old age a Cardinal. His works have inspired  persons of many faiths and cultures to seek God in and through their consciences and within their inherited cultures and faiths. 

We will begin with Newman's poetry, "LEAD, KINDLY LIGHT" and THE DREAM OF GERONTIUS (hearing parts of Edward Elgar's oratorio), then discuss Newman's two novels, LOSS AND GAIN and CALLISTA.  We move from his sermons and letters into more difficult masterpieces, including APOLOGIA PRO VITA SUA, THE IDEA OF A UNIVERSITY and A GRAMMAR OF ASSENT. 

(13)  Here is the text of a handout available at the “meet the teachers” event in October 2002, one week before the course begins, and also given out at first class. It is a brief course syllabus. 

JOHN HENRY NEWMAN (1801 - 1890): From Calvinist to Cardinal

Mary and Patrick Killough will teach an introductory adult education course on Newman for six weeks (Monday 0930-1130) in October-November 2002. Classes meet on the newly opened In The Oaks campus of Montreat College in nearby Black Mountain, North Carolina. 

Each of the six sessions is divided into two 50 minute segments divided by a 20 minute break. The 12 segments will be covered as followed. Later revision is possible.
                                                     ---------------------------------

                                             TWELVE  PRESENTATIONS

                        1.a Biography: Overview and Young Newman--to age 15. 
                         Born February 21, 1801 in London 
                         Family. Parents: John Newman and Jemima Fourdriner 
                         Ealing School (eight years  May 1808 - December 1816) 

                        1. b In Medias Res: Poems 
                        “Lead Kindly Light” 
                        The Dream of Gerontius.

                        2.a  Newman’s First Conversion and Undergraduate Years 
                                at Oxford  1816 - 1820 
                         Conversion to Evangelical Christianity 1816 at Ealing School 
                         Trinity College Oxford Undergraduate 

                        2.b  More Poems and the Novel CALLISTA (1856) 
                        Lyra  Apostolica.  Other poems 
                        CALLISTA: North Africa in 3rd Century: England in 19th 

                        3.a. Young Man Newman 1820 - 1833 
                         Fellow of Oriel College. Evangelical until 1824. 
                         Oriel College Mentors and Friends: Pusey, Whately, Keble, Froude 
                         Mediterranean Journey December 1832 - July 1833 
                         "LeadKindly Light” reconsidered 

                        3.b. The Oxford Movement (1833 - 1845) 
                         19th Century Church of England 
                         Other Christian Denominations and Emphases

                         Tracts for the Times. 
                         Anglican hierarchy rejects Newman’s 1841 Tract # 90

                        4.a.  Newman’s Circle of Female Relatives and Friends 
                         Mother, Grandmother, Aunt, Three Sisters 
                         Maria Giberne (painter) and others, including novelists 

                        4.b.  Newman’s First Novel LOSS AND GAIN (1848) 
                         The story of a conversion, not precisely Newman’s 

                        5.a.  Development of Doctrine 
                        THE ARIANS OF THE FOURTH CENTURY  (1832) 
                        AN ESSAY ON THE DEVELOPMENT OF DOCTRINE (1845) 

                        5.b.  Newman on Education 
                        Rector of The Catholic University of Dublin (1851 - 1858) 
                     THE IDEA OF A UNIVERSITY (1854) 

                        5.c.  Evolution of Newman’s Ideas 
                        APOLOGIA PRO VITA SUA (1864) 
                        A GRAMMAR OF ASSENT  1870) 

                        6.a.  Newman The Roman Catholic 
                         The Oratorian Communities 
                         Papal Infallibility. Letter to the Duke of Norfolk.
                         Pope Leo XIII creates Newman Cardinal May 12, 1879 
                         (Motto: Cor ad Cor loquitur) 
                         Died in Edgbaston, Birmingham Oratory August 11, 1890 

            6.b. Review and Summing Up
                            Newman's Roles Today

For the books, videotapes and other sources used to prepare for this lecture and the forthcoming introductory adult education on Newman see my web page:

http://www.patrickkillough.com
specifically
http://www.patrickkillough.com/courses/newman_bibliography.html
 
 

06/14/2002 
Swannanoa, NC 

T. Patrick Killough
email: killswan@ioa.com
home page: http://www.patrickkillough.com (with bio notes)
online text of this paper:  http://www.patrickkillough.com/courses/newman_amherst_remarks.html