Newman was already a recognised spiritual leader of over thirty year's standing3, but not yet a Cardinal4, when in 1864 he wrote the Apologia. He was London born, and he had, as many Londoners have had, a foreign strain in him. His father came of Dutch stock; his mother was a Fourdrinier, daughter of an old French Huguenot family settled in this country. The date of his birth, 21st of February 1801, relates him to many famous contemporaries, from Heine to Renan, from Carlyle to Pusey. Sent to school at Ealing—an imaginative seven-year-old schoolboy, he was described even then as being fond of books and seriously minded. It is certain he was deeply read in the English Bible, thanks to his mother's care, before he began Latin and Greek. Another lifelong influence—as we may be prepared to find by a signal reference in the following autobiography, was Sir Walter Scott; and in a later page he speaks of reading in bed Waverley and Guy Mannering when they first came out—"in the early summer mornings," and of his delight in hearing The Lay of the Last Minstrel read aloud. Like Ruskin, another nineteenth-century master of English prose, he was finely affected6 by these two powerful inductors. They worked alike upon his piety7 and his imagination which was its true servant, and they helped to foster his seemingly instinctive8 style and his feeling for the English tongue.
In 1816 he went to Oxford9—to Trinity College—and two years later gained a scholarship there. His father's idea was that he should read for the bar, and he kept a few terms at Lincoln's Inn; but in the end Oxford, which had, about the year of his birth, experienced a rebirth of ideas, thanks to the widening impulse of the French Revolution, held him, and Oriel College—the centre of the "Noetics," as old Oxford called the Liberal set in contempt—made him a fellow. His association there with Pusey and Keble is a matter of history; and the Oxford Movement, in which the three worked together, was the direct result, according to Dean Church, of their "searchings of heart and communing" for seven years, from 1826 to 1833. A word might be said of Whately too, whose Logic10 Newman helped to beat into final form in these Oxford experiences. Not since the days of Colet and Erasmus had the University experienced such a shaking of the branches. However, there is no need to do more than allude11 to these intimately dealt with in the Apologia itself.
There, indeed, the stages of Newman's pilgrimage are related with a grace and sincerity12 of style that have hardly been equalled in English or in any northern tongue. It ranges from the simplest facts to the most complicated polemical issues and is always easily in accord with its changing theme. So much so, that the critics themselves have not known whether to admire more the spiritual logic or the literary art of the writer and self-confessor. We may take, as two instances of Newman's power, the delightful13 account in Part III. of his childhood and the first growth of his religious belief; and the remarkable14 opening to Part IV., where he uses the figure of the death-bed with that finer reality which is born of the creative communion of thought and word in a poet's brain. Something of this power was felt, it is clear, in his sermons at Oxford. Dr. Barry describes the effect that Newman made at the time of his parting with the Anglican Church: "Every sermon was an experience;" made memorable15 by that "still figure, and clear, low, penetrating16 voice, and the mental hush17 that fell upon his audience while he meditated18, alone with the Alone, in words of awful austerity. His discourses20 were poems, but transcripts21 too from the soul, reasonings in a heavenly dialectic...."
About his controversy22 with Charles Kingsley, the immediate23 cause of his Apologia, what new thing need be said? It is clear that Kingsley, who was the type of a class of mind then common enough in his Church, impulsive24, prejudiced, not logical, gave himself away both by the mode and by the burden of his unfortunate attack. But we need not complain of it to-day, since it called out one of the noblest pieces of spiritual history the world possesses: one indeed which has the unique merit of making only the truth that is intrinsic and devout25 seem in the end to matter.
Midway in the forties, as the Apologia tells us, twenty years that is before it was written, Newman left Oxford and the Anglican Church for the Church in which he died. Later portraits make us realise him best in his robes as a Cardinal, as he may be seen in the National Portrait Gallery, or in the striking picture by Millais (now in the Duke of Norfolk's collection). There is one delightful earlier portrait too, which shows him with a peculiarly radiant face, full of charm and serene26 expectancy27; and with it we may associate these lines of his—sincere expression of one who was in all his earthly and heavenly pilgrimage a truth-seeker, heart and soul:
"When I would search the truths that in me burn,
And mould them into rule and argument,
A hundred reasoners cried,—'Hast thou to learn
Those dreams are scatter'd now, those fires are spent?'
And, did I mount to simpler thoughts, and try
Some theme of peace, 'twas still the same reply.
But judged me weak in wit, to disagree;
But now, I see that men are mad awhile,
'Tis the old history—Truth without a home,
The following is a list of the chief works of Cardinal Newman:—
The Arians of the Fourth Century, 1833; 29 Tracts30 to Tracts for the Times, 1834-1841; Lyra Apostolica, 1834; Elucidations of Dr. Hampden's Theological Statements, 1836; Parochial Sermons, 6 vols., 1837-1842; A Letter to the Rev. G. Faussett on Certain Points of Faith and Practice, 1838; Lectures on Justification31, 1838; Sermons on Subjects of the Day, 1842; Plain Sermons, 1843; Sermons before the University of Oxford, 1843; The Cistercian Saints of England, 1844; An Essay on the Development of Christian32 Doctrine33, 1845; Loss and Gain, 1848; Discourse19 addressed to Mixed Congregations, 1849; Lectures on Certain Difficulties Felt by Anglicans in Catholic Teaching, 1850; Lectures on the Present Position of Catholics in England, 1851; The Idea of a University, 1852; Callista, 1856; Mr. Kingsley and Dr. Newman, 1864; Apologia pro5 Vita Sua, 1864; The Dream of Gerontius, 1865; Letter to the Rev. E. B. Pusey on his Eirenicon, 1866; Verses on Various Occasions, 1868; An Essay in Aid of a Grammar of Assent34, 1870; Letter addressed to His Grace the Duke of Norfolk on Occasion of Mr. Gladstone's Expostulation, 1875; Meditations35 and Devotions, 1893.
Biographies.—By W. Meynell, 1890; by Dr. Wm Barry, 1890; by R. H. Hutton, 1891; Letters and Correspondence of J. H. Newman, during his life in the English Church (with a brief autobiography), edited by Miss Anne Mozley, 1891; Anglican Career of Cardinal Newman, by Rd. E. A. Abbott, 1892; as a Musician, by E. Bellasis, 1892; by A. R. Waller and G. H. S. Burrow36, 1901; an Appreciation37, by Dr. A. Whyte, 1901; Addresses to Cardinal Newman, with his Replies, edited by Rev. W. P. Neville, 1905; by W. Ward38 (in Ten Personal Studies), 1908; Newman's Theology, by Charles Sarolea, 1908; The Authoritative39 Biography, by Wilfrid P. Ward (based on Cardinal Newman's private journals and correspondence), 1912.
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1 autobiography | |
n.自传 | |
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2 rev | |
v.发动机旋转,加快速度 | |
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3 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
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4 cardinal | |
n.(天主教的)红衣主教;adj.首要的,基本的 | |
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5 pro | |
n.赞成,赞成的意见,赞成者 | |
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6 affected | |
adj.不自然的,假装的 | |
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7 piety | |
n.虔诚,虔敬 | |
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8 instinctive | |
adj.(出于)本能的;直觉的;(出于)天性的 | |
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9 Oxford | |
n.牛津(英国城市) | |
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10 logic | |
n.逻辑(学);逻辑性 | |
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11 allude | |
v.提及,暗指 | |
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12 sincerity | |
n.真诚,诚意;真实 | |
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13 delightful | |
adj.令人高兴的,使人快乐的 | |
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14 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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15 memorable | |
adj.值得回忆的,难忘的,特别的,显著的 | |
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16 penetrating | |
adj.(声音)响亮的,尖锐的adj.(气味)刺激的adj.(思想)敏锐的,有洞察力的 | |
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17 hush | |
int.嘘,别出声;n.沉默,静寂;v.使安静 | |
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18 meditated | |
深思,沉思,冥想( meditate的过去式和过去分词 ); 内心策划,考虑 | |
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19 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
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20 discourses | |
论文( discourse的名词复数 ); 演说; 讲道; 话语 | |
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21 transcripts | |
n.抄本( transcript的名词复数 );转写本;文字本;副本 | |
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22 controversy | |
n.争论,辩论,争吵 | |
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23 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
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24 impulsive | |
adj.冲动的,刺激的;有推动力的 | |
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25 devout | |
adj.虔诚的,虔敬的,衷心的 (n.devoutness) | |
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26 serene | |
adj. 安详的,宁静的,平静的 | |
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27 expectancy | |
n.期望,预期,(根据概率统计求得)预期数额 | |
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28 guile | |
n.诈术 | |
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29 slain | |
杀死,宰杀,杀戮( slay的过去分词 ); (slay的过去分词) | |
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30 tracts | |
大片土地( tract的名词复数 ); 地带; (体内的)道; (尤指宣扬宗教、伦理或政治的)短文 | |
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31 justification | |
n.正当的理由;辩解的理由 | |
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32 Christian | |
adj.基督教徒的;n.基督教徒 | |
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33 doctrine | |
n.教义;主义;学说 | |
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34 assent | |
v.批准,认可;n.批准,认可 | |
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35 meditations | |
默想( meditation的名词复数 ); 默念; 沉思; 冥想 | |
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36 burrow | |
vt.挖掘(洞穴);钻进;vi.挖洞;翻寻;n.地洞 | |
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37 appreciation | |
n.评价;欣赏;感谢;领会,理解;价格上涨 | |
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38 ward | |
n.守卫,监护,病房,行政区,由监护人或法院保护的人(尤指儿童);vt.守护,躲开 | |
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39 authoritative | |
adj.有权威的,可相信的;命令式的;官方的 | |
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