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The Development of Newman's Political Thought*

Published online by Cambridge University Press:  05 August 2009

Alvan S. Ryan
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Extract

An Account of Newman's political thought must explain a paradox. Newman declared that the principal aim of his life was to combat religious liberalism; and however novel may have been his approach to many problems, no charge against the orthodoxy of his theological writings has ever been sustained. Yet Newman was considered dangerously liberal by many. A few years after Newman had been made a Cardinal, Lord Selborne, during an audience with Pope Leo XIII, chanced to mention the name of Newman. The Pope's face brightened. “It was not easy; no, it was not easy. They said he was too liberal; but I was determined to honour the Church by honouring Newman. I have always felt a deep veneration for him. I am proud that it has been given me to honour such a man.” In what sense could it be said of Newman that he was too liberal? A study of his political thinking will, I think, take one far toward an answer to the question.

Type
Research Article
Information
The Review of Politics , Volume 7 , Issue 2 , April 1945 , pp. 210 - 240
Copyright
Copyright © University of Notre Dame 1945

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References

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11 Ibid., p. 64. There are few studies on Lamennais available in English. Laski's, H. J.Authority in the Modern Stale, (New Haven, 1919)Google Scholar, and Woodward's, E. L.Three Studies in European Conservatism, (London, 1929)Google Scholar, are both important. Unfortunately, Gurian's, WaldemarDie Politischen und Sozialen Ideen des Französischen Katholizismus 1789–1914 (1929)Google Scholar has not been translated, but he intends to publish an essay on Lamennais in the October (1945) issue of this Review.

12 Ibid.

13 Ibid.

14 Ibid., p. 65.

15 Ibid., p. 67.

16 “I,… had out of my own head begun the Tracts.” Apologia Pro Vila Sua, p. 40.

17 Ibid., p. 68.

18 Remains, (London, 1838), IV volsGoogle Scholar. The publication by Newman and others of the Remains, was, as is well known, considered one of the blunders of the movement. It is not surprising, for the uncompromising tone of Volume III, especially, shows that Froude was running out far ahead not merely of such moderates as Keble, but even of Newman himself.

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49 Ibid., p. 339.

50 Ibid., pp. 341–42.

51 Ibid., p. 342.

52 Ibid., p. 343.

53 Ibid., 344.

54 Ibid., p. 350.

55 Ibid., pp. 350–51.

56 Ibid., p. 357.

57 Ibid., p. 355.

58 Ibid., p. 360.

59 Ibid.

60 Ibid., p. 342.

61 Ibid., p. 343.

62 Ibid., p. 348.

63 Ibid., p. 351.

64 Ibid., pp. 351–352.

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75 Ibid.

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92 Ibid., p. 401.

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102 Ibid., p. 68.

103 Ibid., pp. 70–72.

104 Ibid., pp. 78–79

105 Ibid., p. 80.

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115 Even as late as 1882 he speaks in a letter of “what may be called Nihilism in the Catholic Body, and in its rulers. They forbid, but they do not direct or create.” Ward, , Life, II, p. 486Google Scholar.

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