Cardinal Newman died on August 11, 1890 at the age of 89.Although his mind remained lucid to the end, his body declined to the point that in the summer of that year it became evident to all that the end was near. However, on the evening of August 9 he staged a remarkable rally which was recorded by Father William Neville, his secretary and caregiver in his final years. Not recognizing his youthful step he was surprised when Newman entered his room, and he was-unbent, erect to the full height of his best days in the fifties; he was without support of any kind. His whole carriage was, it may be said, soldierlike, and so dignified; and his countenance was most attractive to look at; even great age seemed to have gone from his face, and with it all careworn signs; his very look conveyed the cheerfulness and gratitude of his mind, and what he said was so kind, his voice was quite fresh and strong, his whole appearance was that of power, combined with complete calm... [Ward,The Life of Cardinal Newman, vol.2,537] At his request he was buried in the grave of his friend Ambrose St. John. On the memorial were engraved the words Ex umbris et imaginibus in veritatem-from shadows and illusions into truth. All of his life Newman had been a soldier for Christ-prepared to do battle for the truth. This is the story of his spiritual journey; emerging from the shadows into the fullness of truth.

In "Passion for Truth", author and scholar Fr. Juan R. Vélez painstakingly uncovers the life and work of Blessed John Henry Newman. In the story of his early years, his family upbringing and university education, and through his vast correspondence with family, friends, and colleagues, Vélez acquaints us with Newman, the loyal friend, profound thinker, prolific writer, and holy priest. A true Catholic gentleman, who can be admired and loved by all who love the Truth.Newman was a talented but timid young man, who often doubted his own competence, but was to become one of the most influential teachers and writers of the 19th Century.Starting life as a devout and promising Anglican scholar, he finished the race a faithful and unwavering Catholic priest and Cardinal, to the disappointment of some of his closest friends and the great joy of many others.His prominent position as an Anglican clergyman and Oxford don made his long anticipated conversion the subject of great interest to many of his contemporaries and once he crossed over to Rome, many Anglicans followed his lead.His clarity of thought as a scholar was such as is hardly seen in contemporary society and was even growing rare in his own day.A relentless pursuit of wisdom did not allow him to simply store away his knowledge but urged him to conform his life to what was true wherever and whenever he discovered it. This passion for Truth did not always gain him friends, but it ultimately gained him what he valued above all else: a home in the True Church of Christ.

Reinhard Hütter’s main thesis in this third volume of the Sacra Doctrina series is that John Henry Newman, in his own context of the nineteenth century, a century far from being a foreign one to our own, faced the same challenges as we do today; the problems then and now differ in degree, not in kind. Hence, Newman's engagement with these problems offers us a prescient and indeed prophetic diagnosis of what these problems or errors, if not corrected, will lead to—consequences which have more or less come to pass—and, furthermore, an alternative way which is at once thoroughly Catholic and holds contemporary relevance. The introduction offers a survey of Newman’s life and works and each of the subsequent four chapters addresses one significant aspect of Christianity that is not only contested or rejected by secular unbelief, but also has a counterfeit for which not only Christians, but even Catholics have fallen. The counterfeit of conscience is the “conscience” of the sovereign subject (Ch. 1); the counterfeit of faith is the “faith” of one who does not submit to the living authority through which God communicates but rather adheres to the principle of private judgment in matters of revealed religion(Ch.2); the counterfeit of doctrinal development is twofold: (i) paying lip service to development while only selectively accepting its consequences on the grounds of a specious antiquarianism and (ii) invoking development theory to justify all sorts of contemporary changes according to the present Zeitgeist (Ch. 3). Finally, the counterfeit of the university are all those “universities” whose end is not to educate and thereby to perfect the intellect, but rather to feed more efficiently the empire of desire that is informed by the techno-consumerism of today (Ch. 4). The book concludes with an epilogue on Hütter’s journey to Catholicism.

Cardinal Newman died on August 11, 1890 at the age of 89.Although his mind remained lucid to the end, his body declined to the point that in the summer of that year it became evident to all that the end was near. However, on the evening of August 9 he staged a remarkable rally which was recorded by Father William Neville, his secretary and caregiver in his final years. Not recognizing his youthful step he was surprised when Newman entered his room, and he was"-unbent, erect to the full height of his best days in the fifties; he was without support of any kind. His whole carriage was, it may be said, soldierlike, and so dignified; and his countenance was most attractive to look at; even great age seemed to have gone from his face, and with it all careworn signs; his very look conveyed the cheerfulness and gratitude of his mind, and what he said was so kind, his voice was quite fresh and strong, his whole appearance was that of power, combined with complete calm..." [Ward,"The Life of Cardinal Newman, vol.2,537] At his request he was buried in the grave of his friend Ambrose St. John. On the memorial were engraved the words "Ex umbris et imaginibus in veritatem"-from shadows and illusions into truth. All of his life Newman had been a soldier for Christ-prepared to do battle for the truth. This is the story of his spiritual journey; emerging from the shadows into the fullness of truth.

Reprint of the original, first published in 1874.

Moral and spiritual guidance from one of the most distinguished and versatile champions of English spirituality.That's what Pope John Paul II called the great nineteenth-century convert John Henry Cardinal Newman -- and this new collection of his writings on virtually every aspect of life in Christ shows why.Editor John Hulsman here presents brief, readable excerpts from Newman's sermons on faith, the true Christian life, temptations, the world, doubts, and the mysteries of the Catholic Faith. These selections give you a comprehensive overview of Newman's profound and influential teachings on daily life as a Christian, including his wisdom on the Church, God's Providence, the Mass, the intercession of Mary, prayer, temptation and sin, the Christian character, happiness, and much more. Full of Newman's elegant prose and piercing Christian insight, this volume is not only a winning introduction to Newman: it's also a remarkable resource for daily spiritual reading.

How is Kenneth Starr's extraordinary term as independent counsel to be understood? Was he a partisan warrior out to get the Clintons, or a saviour of the Republic? An unstoppable menace, an unethical lawyer, or a sex-obsessed Puritan striving to enforce a right-wing social morality? This volume is designed to offer an evaluation and critique of Starr's tenure as independent counsel. Relying on lengthy, revealing interviews with Starr and many other players in Clinton-era Washington, Washington Post journalist Benjamin Wittes arrives at an understanding of Starr and the part he played in one of American history's most enthralling public sagas. Wittes offers a portrait of a decent man who fundamentally misconstrued his function under the independent counsel law. Starr took his task to be ferreting out and reporting the truth about official misconduct, a well-intentioned but nevertheless misguided distortion of the law, Wittes argues. At key moments throughout Starr's probe - from the decision to reinvestigate the death of Vincent Foster, to the repeated prosecutions of Susan McDougal and Webster Hubbell to the failure to secure Monica Lewinsky's testimony quickly - the prosecutor avoided the most sensible prosecutorial course, fearing that it would compromise the larger search for truth. This approach not only delayed investigations enormously, but it gave Starr the appearance of partisan zealotry and an almost maniacal determination to prosecute the president. Wittes provides in this account of Starr's term a reinterpretation of the man, his performance, and the controversial events that surrounded the impeachment of President Clinton.

In the early fifteenth century, the general council assembled at Constance and, representing the universal Church, put an end to the scandalous schism which for almost forty years had divided the Latin Church between rival lines of claimants to the papal office. It did so by claiming and exercising an authority superior to that of the pope, an authority by virtue of which it could impose constitutional limits on the exercise of his prerogatives, stand in judgement over him, and if need be, depose him for wrongdoing. In so acting the council gave historic expression to a tradition of conciliarist constitutionalism which long competed for the allegiance of Catholics worldwide with the high papalist monarchical vision that was destined to triumph in 1870 at Vatican I and to become identified with Roman Catholic orthodoxy itself. This book sets out to reconstruct the half-millennial history of that vanquished rival tradition.

The conversion of Cardinal Newman, an educated, renown Anglican, gave respectability to converting to Catholicism in England. Recusant Catholics had been treated as social outcasts and persecuted when the English monarchy outlawed the practice of the true faith. Hence the Catholic hierarchy rejoiced when Cardinal Newman broke the ice for many Anglicans to enter the Church and eloquently defended the Catholic faith. Yet, heroes are still human, and converts to the Church are practically unable to completely discard their non-Catholic mindset simply by their baptism. All this made the Catholic hierarchy both in Rome and in England both praise and fear this newly adopted son. How could his Protestant mindset be criticized and he still be used as a showpiece of Catholic respectability? Cardinal Newman's theory of the development of doctrine, along with his other ideas that were controversial during his time, are herein analyzed by renown theologians and an equally literary Catholic, Orestes Brownson. On the other hand Newman's famous biographer, Wilfred Ward, made the Cardinal an untouchable anti-liberal to traditionally minded Catholics, yet an avian guard liberal pioneer to liberal Catholics, including the very founders of the school of Modernism. Even if it can be argued that Newman act in good faith, what is not generally known is that he formed his own school of thought within the Church favoring a mutability of Catholic doctrine, seemingly adopted and acclaimed by the Second Vatican Council.