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Apocalyptic Thought in John Henry Newman

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Apocalyptic Thought in John Henry Newman APOCALYPTIC THOUGHT IN JOHN HENRY NEWMAN: DISCERNING ANTICHRIST IN MODERNITY A Dissertation Submitted to the Graduate School of the University of Notre Dame in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Damon McGraw Cyril J. O’Regan, Director Graduate Program in Theology Notre Dame, Indiana March 2014 © Copyright 2014 Damon McGraw APOCALYPTIC THOUGHT IN JOHN HENRY NEWMAN: DISCERNING ANTICHRIST IN MODERNITY Abstract by Damon McGraw This dissertation is the first full-length study of the apocalyptic thought of John Henry Newman (1801-1890). As such it fills lacunae in the fields of Newman scholarship and apocalyptic studies simply by showing that there is a significant amount of apocalyptic thought to be found in Newman’s writings and that he deserves to be recognized as an important figure in this Christian theological tradition. The dissertation also makes three larger contributions to scholarship. It addresses the perennial and unresolved question of Newman’s intellectual coherence and theological identity. It argues that attending to the role of apocalyptic narrative in his thought reveals a unique integrity and consistency in what otherwise appears to be a highly eclectic set of writings. It explains how apocalyptic thought provided a master narrative that oriented his life and work, the varied path of his religious and literary career, as well as the development of his mature mind. To scholars of apocalyptic thought this dissertation demonstrates that Newman was a fervent inheritor of the British Protestant apocalyptic tradition and that his efforts to renew and extend its narrative led to his realization of a distinctively modern Catholic apocalyptic perspective Damon McGraw as well as a profound conviction of the “secularizing” effects of the classically Protestant identification of the Pope as Antichrist. To Christian thinkers interested in the criticism of modernity this dissertation shows how Newman’s practice of apocalyptic thought yielded his interpretation and critique of the ‘liberalism’ that he identified in the modern Western reduction of religion to private sentiment and its attendant assertion of ‘secular reason’ as sovereign over all inherited authorities and traditions. This dissertation makes these three arguments in order to construct a new interpretation of Newman as the Anglo-Christian thinker who converted apocalyptic narration from its Protestant misuse to reconstruct a Catholic figuration of history and produced an “apocalyptic critique of modernity.” It shows that this reading of Newman is obliquely communicated in his autobiographical Apologia Pro Vita Sua (1864), and it critically employs that text as a guide to its analysis of the origins, development, and broader significance of Newman’s apocalyptic thought. For Angela ii CONTENTS Acknowledgments................................................................................................................v Chapter 1: Introduction: Apocalyptic Thought as a Key to Newman .................................1 I. Apocalyptic Thought as a Key to Newman's Intellectual Coherence ..................9 II. Apocalyptic Thought as a Key to Newman's Theological Identity ....................18 III. Apocalyptic Thought as a Key to Newman's Historical Significance ................29 IV. Apologia Pro Vita Sua as Guide to Newman's Apocalyptic Thought ................41 Chapter 2: Heritage: Remembering Protestant Apocalyptic Tradition ..............................49 I. Implications of a Protestant Apocalyptic Prejudice in the Apologia ..................52 II. John Bale and the Classic British Protestant Apocalyptic Narrative ..................64 III. Effects of Protestant Apocalyptic Thought through Modern Britain .................80 Chapter 3: Early Newman: Renewing Protestant Apocalyptic Thought ...........................92 I. Memories of Receiving Protestant Apocalyptic Thought in the Apologia .........93 II. Inheriting and Renewing Classical Protestant Apocalyptic Narrative ...............98 III. Performing a Full Rendition of the Protestant Apocalyptic Narrative .............113 IV. Guarding and Being Governed by Protestant Apocalyptic Thought ...............130 iii Chapter 4: Anglican Newman: Reconstructing Apocalyptic Narrative ...........................138 I. Refiguring the Protestant Apocalyptic Narrative in the Apologia ....................139 II. Remembering How to Wait and Watch for the Second Coming ......................150 III. The Genesis of Newman's Apocalyptic Figuration of Modernity ....................161 Chapter 5: Catholic Newman: An Apocalyptic ‘Critique of Modernity’ ........................171 I. Apologia as Modern Catholic Apocalyptic Narrative in Exoteric Form ..........172 II. Absorbing and Resisting Romantic Forays into Apocalyptic Thought ............186 III. Anticipating the Criticism and the Correction of Modern Rationalism ...........196 IV. Affiliating with Secular and Christian Forms of Postmodern Thought ...........206 V. A Catholic Apocalyptic Narrative and Critique of Modern Secularity ............219 Chapter 6: Conclusion: Apocalyptic Return to Catholicism in Modernity......................234 Bibliography ....................................................................................................................242 iv ACKNOWLEDGMENTS When I learned of the death of Rowan Greer just prior to my defense of this dissertation, I was reminded of the fact that he was the first to teach Newman to me in a course on the Anglican Theological Tradition at Yale Divinity School. I also recalled him being quite vocal about his judgment that there was no better place to pursue a doctorate in historical theology than the University of Notre Dame. Like so many others with whom I consulted, he recommended this program due to the outstanding quality of its faculty. Indeed, I have received superb instruction and support from an unparalleled group of scholar-teachers. I am glad to thank Matthew Ashley, John Cavadini, Jennifer Herdt, Michael Signer, Joseph Wawrykow, Robin Darling Young, and Randall Zachman for their important roles in my education at Notre Dame. I am especially grateful to three distinguished scholars who in addition to being my teachers also served on my dissertation committee. Brian Daley and Lawrence Cunningham led my first forays in scholarly Newman research at Notre Dame. I want to thank them for their constant willingness to assist me in my work. It has been an honor to hand over my dissertation to their incisive judgment. My greatest academic debt is to my advisor: Cyril O’Regan. His teaching, his scholarship, and his counsel have had an immeasurable influence on me and this dissertation. Being his student is certainly one of the greatest privileges that I have received. Another Notre Dame blessing has been the community of doctoral candidates in theology generally and in the history of Christianity area specifically. Among the many friends there, I especially want to acknowledge Caleb v Congrove, Shawn Colberg, and Christopher Wells for their encouragement and support, which had already begun at Yale and has continued after we all moved from South Bend. Since departing from Notre Dame, my institutional home has been the National Institute for Newman Studies. I finished this dissertation there, and I want to thank its board and staff for their support, especially Catharine Ryan and Fr. Drew Morgan. Kevin Mongrain read drafts during my final stage of writing and provided helpful editorial advice. During my research and writing I was fortunate to receive valuable feedback and encouragement from numerous academic colleagues. In this regard I am keen to thank Frederick Aquino, John Connolly, Michael Darcy, John T. Ford, John Friday, Paul Griffiths, Brian Hughes, Daniel Lattier, Dwight Lindley III, Gerard Magill, Gerald McDermott, Ryan McDermott, Mark McIntosh, Terrence Merrigan, Brian Ross, and especially William Wright. Finally, I could have neither embarked upon my higher education nor brought it to this successful conclusion without the various forms of encouragement given to me by my family. I am very grateful to my parents for their unswerving faith in me and for the constancy of their support. I cannot give enough thanks to my wife Angela for her love and her belief in me, which has provided so much strength for my journey. I dedicate this dissertation to her. vi CHAPTER ONE INTRODUCTION: APOCALYPTIC THOUGHT AS A KEY TO NEWMAN This dissertation is the first full-length study of the apocalyptic thought of John Henry Newman (1801-1890). At the minimum I intend to fill lacunae in the fields of Newman scholarship and apocalyptic studies simply by demonstrating that there is a significant amount of apocalyptic thought to be found in Newman’s writings and that he deserves recognition as an important figure in this Christian tradition. At the maximum I attempt to show that approaching Newman through his apocalyptic thought uniquely illuminates his intellectual coherence, his theological identity, and his historical significance. Thus my explication of Newman’s apocalyptic thought is structured with the intent of making three broader contributions to scholarship. To students of Newman I seek to explain how apocalyptic thought provided a master narrative that oriented his life and work, the varied course of his religious and literary career, as well as the development of his mature mind. To scholars of apocalyptic thought I endeavor to show that Newman was an enthusiastic inheritor
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