Newman and His Contemporaries
Page 84
23 Kenny, Arthur Hugh Clough: A Poet’s Life, p. 45.
24 LD, 1:219, JHN to Charles Newman (24 March 1825).
25 See Tait, quoted in Kenny, Arthur Hugh Clough: A Poet’s Life, p. 60.
26 Richard Holt Hutton, “Arthur Hugh Clough,” from Essays Theological and Literary (London, 1871), Vol. II, pp. 368–91.
27 See “Sins of Infirmity” in Parochial and Plain Sermons, pp. 212–13.
28 See Clough: The Critical Heritage, ed. Michael Thorpe (London, 1972), p. 107.
29 The Bothie of Tober-Na-Vuolich, Vol. VI, pp. 59–66.
30 Ibid., pp. 194–97.
31 “The State of Innocence,” in Parochial Sermons, Book 5, Sermon 8, Page 10.
32 See Amours de Voyage, Canto I:
It is a blessing, no doubt, to be rid, at least for a time, of
All one’s friends and relations,—yourself (forgive me!) included,—
All the assujettissment of having been what one has been.
33 Ibid., Canto II, IX, lines 270–75.
34 Oxford University Sermons, p. 293.
35 Essays Critical and Historical, pp. 302–03.
36 Ibid., Vol. II, p. 353.
37 Tamworth Reading Room, in Discussions and Arguments on Various Subjects, p. 294.
38 Ibid., p. 295.
39 Loss and Gain, pp. 327–28.
40 Cecil Woodham-Smith, Florence Nightingale 1820–1910 (London, 1950), p. 109.
41 Correspondence of Arthur Hugh Clough, pp. 305–06.
42 Ibid., p. 307.
43 Ibid., p. 300.
44 Kenny, Arthur Hugh Clough: A Poet’s Life, p. 237.
45 Blanche Smith to Clough (4 March 1853), quoted in Robindra Kumar Biswas, Arthur Hugh Clough (Oxford, 1972), p. 418.
46 Lytton Strachey, Eminent Victorians (London, 1918), p. 170.
47 Amours de Voyage, Canto V, V, lines 86–94.
48 Kenny usefully points out that the title “bears a double meaning. Mari Magno is a natural title for a series of tales on seaboard; but it also echoes a famous passage of Lucretius, beginning ‘Suave mari mango,’ which describes the pleasure that watching ships battling with the elements can give to someone safe on shore. This suggests that the poem is meant to represent, from the standpoint of someone happily married, the various things that can go wrong on or after a wedding. Or the things that can go right as the result of storms survived.” See Kenny, Arthur Hugh Clough: A Poet’s Life, pp. 276–77.
49 Poems of Arthur Hugh Clough, p. 376.
50 Kenny, Arthur Hugh Clough: A Poet’s Life, p. 213.
51 “To Spend Uncounted Years of Pain.”
52 See V. S. Pritchett, “The Poet of Tourism.”
53 D. C. Somervell, English Thought in the Nineteenth Century (London, 1929), p. 121.
54 Prologue, Dipsychus, line 3.
55 Epilogue, Dipsychus, line 4.
56 See Martin Gilbert, Finest Hour: Winston S. Churchill 1939–1941 (London, 1983), pp. 1022 and 1070. Churchill learned Clough’s poem by heart before World War I.
57 See J. M. Robertson, “Clough,” from New Essays Towards a Critical Method (London, 1897) in Clough: The Critical Heritage, ed. Michael Thorpe (London, 1972), p. 363.
58 “There Is No God the Wicked Saith” often appears as a stand-alone poem in anthologies.
59 See Kenny, Arthur Hugh Clough: A Poet’s Life, pp. 181–85, and Katherine Chorley, Arthur Hugh Clough: The Uncommitted Mind (Oxford, 1962), pp. 109–13.
60 “Easter Day, Naples, 1849.”
61 Kenny, Arthur Hugh Clough: A Poet’s Life, p. 184.
62 See H. Francis Davis, “The Catholicism of Cardinal Newman,” in Newman Centenary Essays, ed. Henry Tristram (London, 1945), p. 36: “From the time that he began to think, it was inconceivable to [Newman] that God might have left mankind with no revelation of Himself and no guide for man’s action. It almost seemed that for him God’s ways were easier to understand than man’s, and that the mystery of man’s darkness was greater than the mystery of God’s light.”
63 Apologia, p. 243.
64 Ibid., p. 243.
65 Ibid., pp. 243–44.
66 See “Life of Cowley” in Samuel Johnson. The Lives of the Poets ed. Roger Lonsdale (Oxford, 2006),Vol. 1, p. 223.
67 Amours de Voyage, Canto II, V, line 98.
68 Ibid., Canto II, Prologue.
69 LD, 3:268, JHN to Mrs. Jemima Newman (25 March 1833).
70 Amours de Voyage, Canto I, V, lines 19–25.
71 There is one sense in which Claude is a reflection of Clough: as Paul Turner points out in an excellent overview of Clough’s career, Claude “was Clough criticizing himself for constantly criticizing himself.” See Paul Turner, Victorian Poetry, Drama and Miscellaneous Prose 1832–1890 (Oxford, 1989), p. 69.
72 Clough, quoted in Kenny, Arthur Hugh Clough: A Poet’s Life, p. 155.
73 See Church to Lord Blachford (27 April 1882), in Life and Letters of Dean Church, ed. Church (London, 1895), pp. 295–96.
74 The Idea of a University, p. 218.
75 Whatever his later views on Unitarianism were, earlier, in 1845, after reading Thom’s biography of Blanco White, Clough confessed: “almost it persuaded me to turn Unitarian—that is, for the moment …” See Correspondence of Arthur Hugh Clough, ed. Mulhauser (Oxford, 1957), p. 155.
76 Correspondence of Arthur Hugh Clough, ed. Mulhauser (Oxford, 1957), p. 249.
77 Amours de Voyage, Canto I, II, lines 45–46.
78 Ibid., Canto I, IV, lines 70–77.
79 Of Loyola, Dr. Arnold wrote: “No man can doubt the piety of Loyola and many of his followers; yet, what Christian, in England at least, can doubt that, as Jesuitism, it was not of God; that it was grounded on falsehood and strove to propagate falsehood? So, again, the Puritans led to the Nonjurors; zealous, many of them, and pious, but narrow minded in the last degree, fierce and slanderous …” See A. P. Stanley, Life of Dr. Arnold (London, 1904), p. 473.
80 Amours de Voyage, Canto I, IV, lines 101–14.
81 See LD, 9:307–08, JHN to John Keble (15 April 1843).
82 Amours de Voyage, Canto V, II, lines 20–26.
83 John Pemble, The Mediterranean Passion: Victorians and Edwardians in the South (Oxford, 1987).
84 Dipsychus, XI, lines 1–16.
85 Tamworth Reading Room, p. 292.
86 Amours de Voyage, Canto V, X, lines 197–205.
87 Oxford Sermons, “Love the Safeguard of Faith against Superstition” (1839), p. 172.
88 LD, 19:417, JHN to W. G. Ward (8 November 1860).
89 See Arnold’s “The Scholar Gypsy” (1853), line 172.
90 Walter Bagehot, “Mr. Clough’s Poems,” in National Review (October 1862), Vol. XIII, p. 310.
91 The Idea of a University, p. 133.
Chapter 13 Newman on Newman
1 Ronald Knox, A Spiritual Aeneid (London, 1958), p. 11.
2 The Art of Novel: Critical Prefaces by Henry James, ed. R. P. Blackmur (New York, 1934), p. 57.
3 LD, 22:9, JHN to R. W. Church (11 July 1865).
4 “The Theory of Developments in Religious Doctrine” (1843), in Oxford University Sermons, pp. 346–47.
5 The Art of Novel, p. 62.
6 See Leon Edel, Henry James: The Conquest of London (London, 1962), pp. 168–69.
7 From “Last Years of John Chrysostom,” in Historical Sketches, Vol. 2, pp. 218–20.
8 Ibid., p. 219.
9 Autobiographical Writings, p. 268.
10 LD, 21:107, JHN to James Hope-Scott (2 May 1864).
11 Newman’s propensity to cry, whenever overwhelmed by strong feeling, put him in a great tradition. As Hilaire Belloc observes, “Cromwell was perpetually bursting into tears. He sniffed and rubbed his eyes to see Charles the king with his children. Tears rolled down his cheeks in prayer, and again in domestic bereavement. He was one of the great criers of history, an unfailing and repetitive, as it were, chainweeper. The second of the noble Hanoverians, whom I suppose I
may call a Great Man, for he was of Nordic stock and reasonably rich, cried when his wife died; Dr. Johnson at the memory of his mother, Pitt the Younger upon the news of Austerlitz, and under the effect of port; Macaulay (I am told) at the discovery of a stumer cheque. Thiers wept when he signed the capitulation to Bismarck, and the Moltke of the last war when there reached him at head-quarters in Luxemburg the news of the Marne. Alfred, Lord Tennyson, Laureate, wept, or at least allowed the tears to gather to his eyes, at the prospect of the stubble of the English country-side. Carlyle wept when he thought of his wife after her death, and his wife when she thought of Carlyle before it …” See “On the Tears of the Great,” in Hilaire Belloc. A Conversation with an Angel and Other Essays (London, 1928), pp. 53–54.
12 Apologia, p. 4.
13 Ibid., p. 2.
14 Ibid., p. 3.
15 LD, 10:262, JHN to John Keble (8 June 1844).
16 John Keble, On Eucharistical Adoration (London, 1867), p. 177. John Bramhall (1594–1663) was Bishop of Derry under Charles I and Primate of Ireland under Charles II. A resourceful divine, he strengthened the Church of Ireland, defended episcopacy against the presbyterianism of the Puritans, attacked Hobbes’s materialism, and reaffirmed the Anglican understanding of the Real Presence. See Oxford Dictionary of the Christian Church, ed. F. L. Cross (Oxford, 1957), p. 192. Thomas Cranmer (1489–1556) was made Archbishop of Canterbury in 1532 and advanced many of Henry VIII’s anti-papal purposes. After Henry’s death, he became one of Edward VI’s counselors. In 1553, when Mary Tudor ascended the throne, he was accused of high treason and sentenced to death, but spared after he recanted his Protestantism. Charged subsequently with heresy, he recanted his recantation and died bravely at the stake an avowed Protestant on 21 March 1556. Hilaire Belloc had high praise for his literary achievement, writing of his translation of the Bible: “He could frame a sentence of rhythmical and exquisitely beautiful English as no man has … before or since.” But he thought rather less well of the churchman. “Cranmer was never more than an agent, though a willing agent—even in his heart of hearts an enthusiastic agent: a man who hated the Catholic Church and the Sacraments and in especial the Sacrament of the Altar and the Mass …” See Hilaire Belloc, Characters of the Reformation (London, 1936), pp. 74–76.
17 T. S. Eliot, “John Bramhall,” in Selected Essays (London, 1951), p. 351.
18 LD, 19:487, JHN to Malcolm Maccoll (24 March 1861).
19 Apologia, pp. 236–37.
20 Ian Ker, John Henry Newman (Oxford, 2009), p. 745.
21 Apologia, pp. 339–40.
22 Ibid., p. 2.
23 Fifteen Sermons Preached Before the University of Oxford, ed. Tracey and Earnest (Oxford, 2006), p. xiii.
24 See “Justice: Principle of Divine Governance” (1832), in Fifteen Sermons Preached Before the University of Oxford, pp. 115–16.
25 Matthew Arnold made reference to these lectures in the preface of Culture and Anarchy (1869). “At a moment when the Courts of Law have just taken off the embargo from the recreative religion furnished on Sundays by my gifted acquaintance and others, and when St. Martin’s Hall and the Alhambra will soon be beginning again to resound with their pulpit eloquence, it distresses me to think that the new lights should not only have, in general, a very low opinion of the preachers of the old religion but that they should have it without knowing the best that these preachers can do.” Arnold purveyed this same “recreative religion” in his own lay sermons.
26 Thomas Huxley, “On Improving Natural Knowledge,” in Lectures and Lay Sermons (London, 1910), p. 53.
27 Tamworth Reading Room, in Discussion and Arguments, p. 293.
28 Ibid.
29 Oxford Sermons, pp. 117–18.
30 Geoffrey Hill, “Common Weal, Common Woe,” in Collected Critical Writings, ed. Kenneth Haynes (New Haven, 2008), p. 279. See also “Scenes from Comus,” in Hill’s Selected Poems (2006), p. 255: “Nothing is unforgettable but guilt.”
31 Autobiographical Writings, p. 250.
32 Discourses to Mixed Congregations, pp. 348–49.
33 Oxford University Sermons, p. 313.
34 See Tracey Rowland, Ratzinger’s Faith: The Theology of Pope Benedict XVI (Oxford, 2008), p. 24: “Whereas Ratzinger has examined St. Augustine’s contribution to the notion of the person and what in contemporary terms is called the self and its interiority, Wojityla developed Thomist philosophical anthropology in the direction of mid-twentieth-century French personalism. Again we can see in the works of the two pontiffs a dovetailing of two agendas: in general terms both were interested in Christian personalism, but Wojityla was working on the Aquinas-Mounier-Scheler line, and Ratzinger on the Augustine-Newman-Przywara-Guardini line.”
35 The Idea of a University, p. 275.
36 LD, 28:376–77, JHN to Ambrose St. John (13 June 1858).
37 LD, 8:194, JHN to Henry Wilberforce (24 May 1841).
38 The Idea of a University, pp. 275–76.
39 Further Letters of Gerard Manley Hopkins including his correspondence with Coventry Patmore, ed. Claude Colleer Abbott (Oxford, 1938), p. 232.
40 The Idea of a University, pp. 145–46.
41 LD, 13:16, JHN to Henry Wilberforce (24 January 1849).
42 LD, 32:143 JHN to Lady Arundel (20 February 1856).
43 LD, 16:234, JHN to Robert Isaac Wilberforce (21 August 1854).
44 LD, 17:530, JHN to Mrs. Froude (24 February 1857).
45 LD, 19:310, JHN to Mrs. John Mozley (21 February 1860).
46 Evelyn Waugh, A Little Learning: The First Volume of an Autobiography (London, 1964), p. 64.
47 LD, 16:48, JHN to Ambrose St. John (17 February 1854).
48 Autobiographical Writings, pp. 247–8.
49 Newman quoted in Letters of John Henry Newman, ed. Derek Stanford and Muriel Spark (London, 1957), p. 160. I have pinched this from Muriel Spark’s brilliant introduction to Newman’s Catholic letters.
50 Autobiographical Writings, p. 254.
51 Ibid., p. 257.
52 Ibid., p. 254.
53 Ibid., pp. 258–59.
54 Ibid., p. 264.
55 LD, 24:24–25, JHN to Sir Frederic Rogers (2 February 1868).
56 Max Beerbohm, Zuleika Dobson (London, 1914), p. 29.
57 LD, 21:165, JHN to Ambrose St. John (25 July 1864). Edward Caswall (1814–1878), the great hymnologist, who gave Newman the necessary funds to purchase the Birmingham Oratory, called Talbot and his friends “those bumptious Romans.”
58 LD, 23:394, JHN to Catherine Anne Bathurst (29 December 1867).
59 LD, 16:535, JHN to Mrs. J. W. Bowden (31 August 1855).
60 LD, 20:427, JHN to Sister Mary Gabriel du Boulay (7 April 1863).
61 LD, 7:183, JHN to Mrs. John Mozley (17 November 1839).
62 LD, 13:72, JHN to Henry Wilberforce (28 February 1849).
63 LD, 7:216, JHN to J. W. Bowden (17 January 1840).
64 LD, 14:163, JHN to F. W. Faber (8 December 1850).
65 See “St. Paul’s Characteristic Gift” (1857), in Sermons Preached on Various Occasions (London, 1857), pp. 92–93.
66 See “Newman’s Papers No 18,” in Newman the Oratorian, ed. Placid Murray, O.S.B. (London, 1980), pp. 276–77.
67 See Ian Ker, John Henry Newman (Oxford, 2009), pp. 132–33.
68 See Newman’s letter, “Temporal Prosperity, Whether a Note of the Church,” from the Rambler (July 1859), in LD, 19:540.
69 ODNB.
70 See Battiscombe, John Keble, p. 312 and ODNB.
71 ODNB.
72 See Grammar of Assent, p. 241 and p. 27.
73 Ibid., p. 275.
74 LD, 5:313, JHN to Mrs. John Mozley (26 June 1836).
75 LD, 5:311–12, JHN to Harriett Newman (21 June 1836).
76 LD, 13:419, JHN to Miss Munro (11 February 1850).
77 LD, 17:49, JHN to Ambrose St John (9 November 1855).
78 John Newman’s bank was Ramsbottom, Newman and Ramsbottom, 72 Lombard Street.
79 LD, 1:115 JNN to Elizabeth Newman (7 November 1821).
80 See “Christ upon the Waters” (1850), in Sermons Preached on Various Occasions, p. 160.
81 LD, 17:49, JHN to Ambrose St. John (9 November 1855).
82 LD, 27:271, JHN to John Stanislaus Flanagan (24 February 1858).
83 Autobiographical Writings, p. 249.
84 Ibid., p. 253.
85 LD, 20:30, JHN to Sister Mary Gabriel Du Boulay (18 August 1861).
86 LD, 30:141–2, JHN to Lord Braye (29 October 1882).
87 See Henry Tristram, Introduction to John Henry Newman, Meditations and Devotions (London, 1953), pp. xiv–xv.
88 Meditations and Devotions, pp. 403–04.