From the Catholic Encyclopedia
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For twenty years Newman lay under imputations at[/color]
Rome[color=rgba(0, 0, 0, 0.870588)]
, which misconstrued his teaching and his character. This, which has been called the ostracism of a saintly genius, undoubtedly was due to his former friends,[/color]
Ward [color=rgba(0, 0, 0, 0.870588)]
and[/color]
Manning[color=rgba(0, 0, 0, 0.870588)]
. In February, 1878,[/color]
Pius IX [color=rgba(0, 0, 0, 0.870588)]
died; and, by a strange conjuncture, in that same month Newman returned to Oxford as Honorary Fellow of Trinity College, "dear to him from undergraduate days." The event provoked[/color]
Catholics [color=rgba(0, 0, 0, 0.870588)]
to emulation. Moreover, the new[/color]
pope[color=rgba(0, 0, 0, 0.870588)]
,[/color]
Leo XIII[color=rgba(0, 0, 0, 0.870588)]
, had also lived in exile from the[/color]
Curia [color=rgba(0, 0, 0, 0.870588)]
since 1846, and the Virgilian sentiment, "Haud ignara mali", would come home to him. The Duke of Norfolk and other English peers approached[/color]
Cardinal Manning[color=rgba(0, 0, 0, 0.870588)]
, who submitted their strong representation to the[/color]
Holy See[color=rgba(0, 0, 0, 0.870588)]
. Pope Leo, it is alleged, was already considering how he might distinguish the aged Oratorian. He intimated, accordingly, in February, 1879, his intention of bestowing on Newman the[/color]
cardinal's [color=rgba(0, 0, 0, 0.870588)]
hat. The message affected him to tears, and he exclaimed that the cloud was lifted from him forever. By singular ill-fortune,[/color]
Manning [color=rgba(0, 0, 0, 0.870588)]
understood certain delicate phrases in Newman's reply as declining the purple; he allowed that statement to appear in "The Times", much to everyone's confusion. However, the end was come. After a hazardous journey, and in broken health, Newman arrived in[/color]
Rome[color=rgba(0, 0, 0, 0.870588)]
. He was created[/color]
Cardinal-Deacon [color=rgba(0, 0, 0, 0.870588)]
of the Title of St. George, on 12 May, 1879. His[/color]
[color=rgba(0, 0, 0, 0.870588)]biglietto[/color] [color=rgba(0, 0, 0, 0.870588)]
speech, equal to the occasion in grace and wisdom, declared that he had been the life-long enemy of[/color]
Liberalism[color=rgba(0, 0, 0, 0.870588)]
, or "the doctrine that there is no truth in religion, but that one creed is as good as another", and that[/color]
Christianity [color=rgba(0, 0, 0, 0.870588)]
is "but a sentiment and a taste, not an objective fact, not[/color]
miraculous[color=rgba(0, 0, 0, 0.870588)]
."[/color][/b]
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Hitherto, in modern times, no simple priest, without duties in the Roman Curia, had been raised to the Sacred College. Newman's elevation, hailed by the English nation and by Catholics everywhere with unexampled enthusiasm, was rightly compared to that of Bessarion after the Council of Florence. It broke down the wall of partition between Rome and England. To the many addresses which poured in upon him the cardinal replied with such point and felicity as often made his words gems of literature. He had revised all his writings, the last of which dealt somewhat tentatively with Scripture problems. Now his hand would serve him no more, but his mind kept its clearness always. In "The Dream of Gerontius" (1865), which had been nearly a lost masterpiece, he anticipated his dying hours, threw into concentrated, almost Dantean, verse and imagery his own beliefs as suggested by the Offices of Requiem, and looked forward to his final pilgrimage, "alone with the Alone." Death came with little suffering, on 11 August, 1890. His funeral was a great public event. He lies in the same grave with Ambrose St. John, whom he called his "life under God for thirty-two years." His device as cardinal, taken from St. Francis de Sales, was Cor ad cor loquitor (Heart speaketh to heart); it reveals the secret of his eloquence, unaffected, graceful, tender, and penetrating. On his epitaph we read: Ex umbris et imaginibus in veritatem (From shadows and symbols goes the truth); it is the doctrine of the Economy, which goes back to Plato's "Republic" (bk. VII) and which passed thence by way of Christian Alexandria into the philosophy of St. Thomas Aquinas, the poetry of the Florentine, and the schools of Oxford. John Henry Newman thus continues in modern literature the Catholic tradition of East and West, sealing it with a martyr's faith and suffering, steadfast in loyalty to the truth, while discerning with a prophet's vision the task of the future.[/color]
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As a writer of English prose Newman stands for the perfect embodiment of Oxford, deriving from Cicero the lucid and leisurely art of exposition, from the Greek tragedians a thoughtful refinement, from the Fathers a preference for personal above scientific teaching, from Shakespeare, Hooker, and that older school the use of idiom at its best. He refused to acquire German; he was unacquainted with Goethe as with Hegel; he took some principles from Coleridge, perhaps indirectly; and, on the whole, he never went beyond Aristotle in his general views of education. From the Puritan narrowness of his first twenty years he was delivered when he came to know the Church as essential to Christianity. Then he enlarged that conception until it became Catholic and Roman, an historical idearealized. He made no attempt, however, to widen the Oxford basis of learning, dated 1830, which remained his position, despite continual reading and study. The Scholastic theology, except on its Alexandrian side, he left untouched; there is none of it in his "Lectures", none in the "Grammar of Assent." He wrote forcibly against the shallow enlightenment of Brougham; he printed no word concerning Darwin, or Huxley, or even Colenso. He lamented the fall of Döllinger; but he could not acquiesce in the German idea by which, as it was in fact applied, the private judgment of historians overruled the Church's dogmas. Conscience to him was the inward revelation of God, Catholicism the outward and objective. This twofold force he opposed to the agnostic, the rationalist, the mere worldling. But he seems to have thought men premature who undertook a positive reconciliation between faith and science, or who attempted by a vaster synthesis to heal the modern conflicts with Rome. He left that dutyto a later generation; and, though by the principle of development and the philosophy of concrete assent providing room for it, he did not contribute towards its fulfillment in detail. He will perhaps be known hereafter as the Catholic Bishop Butler, who extended the "Analogy" drawn from experience to the historical Church, proving it thus to be in agreement with the nature of things, however greatly transcending the visible scheme by its message, institutions and purpose, which are alike supernatural.” [/color]
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That’s what Traditional Catholics thought of Newman. Enough with this BS from TIA[/color]