John Henry Newman (1801-90) was brought up in the Church of England in the Evangelical tradition. An Oxford graduate and Fellow of Oriel College, he was appointed Vicar of St Mary's Oxford in 1828; from 1839 onwards he began to have doubts about the claims of the Anglican Church and in 1845 he was received into the Roman Catholic Church. He was made a Cardinal in 1879. His influence on both the restoration of Roman Catholicism in England and the advance of Catholic ideas in the Church of England was profound. This volume covers a crucially important and significant period in Newman's life. The Church of England bishops' continuing condemnation of Tract 90 - plus Pusey's two-year suspension for preaching a university sermon on the Real Presence - are major factors in Newman resigning as Vicar of St Mary's, Oxford. His doubts about the Church of England are deeper and stronger than ever, and he is moving closer to Rome. William Lockhart's sudden defection to Rome in August 1843 precipitates his resignation. He preaches his final Anglican sermon, 'The Parting of Friends', and retires into lay communion at Littlemore. The first edition of University Sermons, including the celebrated sermon on theological development, virtually sells out within a fortnight.

Cardinal Newman stated "I am not a theologian" many times in his letters. In the strict "academic" or "scholarly" sense, indeed he was not. Yet in another broader sense, he certainly was one. In any event, he wrote exquisitely on theology. His personal letters were "popular" and non-technical. In effect, here he becomes a catechist and apologist. Scholars write to and for other scholars, whereas Catholic catechists, apologists, and evangelists try to reach the masses (and Catholics) with the good news of the glorious fullness of the Catholic Christian faith. Moreover, in Cardinal Newman's writing we find extraordinary prose: a feast of 19th century eloquent English style; and we encounter a saintly man. My goal is to create almost a "systematic theology" from Cardinal Newman, by use of many topical categories. This volume may be of particular usefulness for possible converts, as well as Catholics seeking to revive an uncertain or tentative personal Catholic faith. There is much precious treasure here.

The Development of Anglican Moral Theology is the successor volume to The Origins of Anglican Moral Theology. It describes how Anglican theologians interacted closely with the moral philosophers of their day while providing a pastoral resource in the fast-changing period between 1680-1950. The book shows how vibrant and intellectually rigorous the tradition was, and includes detailed studies of the sermons of Butler, Wesley and Newman, the writings of William Law and Coleridge, and the later work of Maurice, Gore, Scott Holland, Moberly, William Temple and Kirk. This is the first account of this lively tradition of moral theology.

Richard Froude wrote in 1833 to John Henry Newman that "the present state of things in England makes an opening for reviving the monastic system." Seemingly original words at the time. Yet, monasticism is one of the most ancient and enduring institutions of the Christian church, reaching its zenith during the High Middle Ages. Although medieval monasteries were regularly suppressed during the Reformation and the magisterial Reformers rejected monastic vows, the existence of monasticism has remained within the Reformation churches, both as an institution and in its theology. This volume is an examination of Protestant theologies of monasticism, examining the thought of select Protestant authors who have argued for the existence of monasticism in the Reformation churches, beginning with Martin Luther and John Calvin and including Conrad Hoyer, John Henry Newman, Karl Barth, and Donald Bloesch. Looking at the contemporary church, the current movement known as the "New Monasticism" is discussed and evaluated in light of Protestant monastic history.

John Henry Newman (1801-90) was brought up in the Church of England in the Evangelical tradition. An Oxford graduate and Fellow of Oriel College, he was appointed Vicar of St Mary's Oxford in 1828; from 1839 onwards he began to have doubts about the claims of the Anglican Church and in 1845 he was received into the Roman Catholic Church. He was made a Cardinal in 1879. His influence on both the restoration of Roman Catholicism in England and the advance of Catholic ideas in the Church of England was profound. Volume VIII covers a turbulent period in Newman's life with the publication of Tract 90. His attempt to show the compatibility of the 39 Articles with Catholic doctrine caused a storm both in the University of Oxford and in the Church. He and others were horrified by the establishment of a joint Anglo-Prussian Bishopric in Jerusalem, considering it an attempt to give Apostolical succession to an heretical church. In 1842 he moved away from the hubbub of Oxford life to nearby Littlemore.