John Henry Newman 9781472541390, 9780826484079

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Series Editor's Preface

Education is sometimes presented as an essentially practical activity. It is, it seems, about teaching and learning, curriculum and what goes on in schools. It is about achieving certain ends, using certain methods, and these ends and methods are often prescribed for teachers, whose duty it is to deliver them with vigour and fidelity. With such a clear purpose, what is the value of theory? Recent years have seen politicians and policy makers in different countries explicitly denying any value or need for educational theory. A clue to why this might be is offered by a remarkable comment by a British Secretary of State for Education in the 1990s: 'having any ideas about how children learn, or develop, or feel, should be seen as subversive activity'. This pithy phrase captures the problem with theory: it subverts, challenges and undermines the very assumptions on which the practice of education is based. Educational theorists, then, are trouble-makers in the realm of ideas. They pose a threat to the status quo and lead us to question the common sense presumptions of educational practices. But this is precisely what they should do because the seemingly simple language of schools and schooling hides numerous contestable concepts that in their different usages reflect fundamental disagreements about the aims, values and activities of education. Implicit within the Continuum Library of Educational Thought is an assertion that theories and theorizing are vitally important for education. By gathering together the ideas of some of the most influential, important and interesting educational thinkers, from the Ancient Greeks to contemporary scholars, the series has the ambitious task of providing an accessible yet authoritative resource for a generation of students and practitioners. Volumes within the series are written by acknowledged leaders in the field, who were selected both for their

Acknowledgements

We have received much help and encouragement in the writing of this book. We should like to express our thanks to the Fathers of the Birmingham Oratory who gave permission for us to publish for the first time two early sermons as appendices to this book, and to Fr Dermot Fenlon and Fr Philip Cleevely who provided helpful comments on various drafts and provided us with valuable information at crucial stages. We would also like to acknowledge the encouragement and comments of Dr Ian Ker and the reviewers of this series. Moreover, we owe a particular debt of gratitude to Professor Katherine Tillman of the University of Notre Dame who kindly agreed to read through the whole typescript and made many useful suggestions as well as correcting the occasional error. Her kindness and scholarly expertise have been invaluable to the completion of this work. Finally, we are most grateful to Professor Alan McClelland for agreeing to write the Foreword to this book.

Introduction: Newman the Educator

The influence of John Henry Newman on education both in his lifetime and since has been great. It is over fifty years since Dwight Culler made the last comprehensive assessment of this con tribution in The ImperialIntellect. Many other articles, chapters and monographs on Newman's educational work have been published in the meantime, and various aspects of it have been well treated, but a review of his entire oeuvre is overdue. We hope that the present work will help to fill this gap. Our purpose is to introduce the general reader to Newman's educational thought and practice, not restricted to any particular phase, but interpreted broadly as it is found in his contribution to primary, secondary, higher and lifelong education. Newman was deeply involved in educational work throughout his life. He was to be a teacher in several different kinds of educational institution, and to be the founder of more than one of them. Yet beneath the diversity of his educational projects there lay a single aim. Newman was above all a pastor who cared for the souls of those whom God had put in his personal charge. All of Newman's educational projects were pastoral. His work as an educator, an academic, a writer and a thinker is all an expression of his priesthood, whether as an Anglican in the first half of his life, or as a Catholic in the second. The consistency of Newman's thought on education is remarkable when one considers both the length and variety of his life and the fertility and suppleness of his mind. His first sermon on education, which he preached to a congregation of poor parishioners in Oxford inJanuary 1826, when he had not yet reached his twenty-fifth birthday, anticipates many of the themes he was to develop later in his career. Although it still awaits a critical edition, we have included the text of this sermon (see Appendix A) in order to demonstrate how early in his career his thought on morality and education had begun to

Chapter 1

Newman: Educational Biography

Introduction: Historical Background John Henry Newman (1801-1890) was one of the most important churchmen of the nineteenth century. In his own lifetime he was recognized as a powerful religious leader and theologian, known both as a man of action and an original thinker. As a clergyman he was involved for most of his life in various forms of pastoral work and in a variety of educational projects. Gifted with a highly original mind, he made significant contributions to many areas of philosophical, theological and educational debate. Not only intelligent and extremely well read, he possessed an intense self-awareness and power of reflection on his own experiences. This influenced him in terms of both his practice and theoretical perspectives, in particular shaping his thought and actions as an educationalist. Most of his written works arose from, or were influenced by, his projects as a priest and educator. Newman continues to have a profound influence on subsequent generations. Today, for instance, we can find numerous tributes to Newman and his educational ideals by scholars from all over the world. His reputation as an educator is such that many institutes of higher education, schools and university chaplaincies are named after him. Newman spent the first half of his life as an Anglican, principally as a don and clergyman in Oxford, where on account of his preaching and writing he had great influence as one of the founders of the Tractarian Movement in the 1830s, of which he was arguably the greatest exponent and apologist. The Tractarians were so named after the Tracts for the Times which they wrote, printed and distributed to many of the clergy not only in Oxford but around the country, in order to revive a sense of what they claimed to be the original

Chapter 2

The Religious Character of Education in Newman's Thought

Introduction To begin to understand the central place of education in Newman's life, we need to remember that, first and foremost, throughout his adult life, Newman was a pastor. On his ordination as an Anglican deacon in 1824 he wrote: 'I have the responsibility of souls on me to the day of my death.'} Newman's varied educational projects must therefore be seen within the context of this responsibility for souls. Nor was this simply a personal responsibility for himself, but an ecclesial one arising from the sacrament of baptism, by which a person is admitted to membership of the Christian Church and receives the supernatural gift of faith. Yet a true understanding of the nature and consequences of baptism for the individual cannot be acquired without careful and prolonged teaching and learning. That Newman understood the responsibility of educating in the faith to be so serious can be readily appreciated from his statement that 'to baptise and not to educate is a grievous sin'.2 Moreover Newman was not only aware of the importance, not to say urgency, of this responsibility, but also of its need for careful management. Education is not simply the imparting of certain kinds of information, nor yet the training in certain kinds of skill. However important these aspects of education may be, they are subsidiary to the main aim and purpose, which is the formation of persons made in the image and likeness of God for their eternal destiny. Educating persons requires far more than merely imparting information. The formation of human persons in this life, by engendering their sense of vocation to eternal life was therefore Newman's work and responsibility as

Chapter 3

The Moral Purpose of Education

Introduction Newman's view of moral education belongs firmly within the tradition of the Graeco-Roman tradition of moral philosophy as it had been adopted and reformulated by judaeo-Christian philosophy and theology. Yet Newman's approach to moral education contains distinctive elements which arise from his own personal experience and from his reflection upon developments in moral theory from the Enlightenment period that contrasted significantly with the tradition, and even opposed it. We consider this backdrop to Newman's thought and action.

Classical Greek Ideas of Morality Newman was, of course, deeply influenced by classical Greek thought. Plato, in the first work on the philosophy of education, the Republic, considered morality from the point of view both of the individual and of society. He argued that an essential prerequisite to becoming fully human and to the creation of a just society, was the formation of a good character. But what does it mean to have a good character? A good character is one which embodies the quality of arete, 'moral excellence', which is often rendered 'virtue'. But in what does moral excellence or virtue consist? Socrates, Plato's tutor, had taught that virtue is knowledge of the good. He asked whether a child who has no knowledge of moral principles can therefore truly be good. In the Republic Plato answered that although only a philosopher who knows the good can truly be a good man, there is a lesser kind of goodness which can begin with the right training and which can lead towards

Chapter 4

Liberal Education: The Ability to Think

The Historical Background to Liberal Education It is often said that from the time of Plato to the Hellenic era paideia was humanism in search of theology. Pagan theology, being polytheistic, had a completely different conception of the relationship of man to the cosmos from the Christians who introduced into philosophy the idea of the importance and urgency of the relationship between mankind and the Creator. It was the Fathers of the Christian Church like Basil the Great and Gregory of Nazianzus who built their own Christian scholarship upon the foundation of their studies in Athens,194 who were to provide this kind of theology. As previously education had been entirely secular, Christian thinkers now sought to bring that education to serve the purposes of faith . The relationship between pagan philosophy and Christian revelation in the intellectual and moral spheres was, however, not immediately clear. It was not to be in Athens, but in another great seat of learning, Alexandria, that the relationship between pagan and Christian philosophy was worked out. In Clement of Alexandria Newman found a second-century Christian who tackled this problem in the midst of a sophisticated and cosmopolitan world. Many early converts, like Clement himself, were well educated in the pursuit of wisdom, which included far more than knowledge - it meant a way of life. But pagan wisdom was founded on reason or 'logos', while Christian wisdom was founded in a historical person, Jesus Christ. Clement took as his starting point the prologue of Stjohn's Gospel that 'the Word (logos) was God ... and the Word became flesh' that is, incarnate as man, in Christ. 195 Clement articulated a theory of the logos or word of God, through whom, as Stjohn says, 'all things were made'. Christ is therefore both the one who gives order and unity to all creation,

Chapter 5

The Vocational Dimension of Education

Training versus Education As we have already seen, Newman understood that education has a variety of different aims, practical, moral, intellectual, and above all, religious. Not all those aims are necessarily pursued at the same time in the same institution. But as far as Newman was concerned, vocational or professional training undertaken on its own would be limited as a form of education. Newman made a careful distinction between instruction and education. Instruction is concerned with external and mechanical rules and results in the mere transmission, acquisition or acceptance of information or technical skills. Typically, such instruction takes place either in institutions specially created for the purpose, or in the place of work, which therefore does not require any study outside its own expertise. Such a kind of technical training, necessary as it must be for a profession, could not qualify as 'education' according to Newman, insofar as it is incapable of developing the higher critical faculties of the mind. Not that such training was necessarily devoid of intellectual content. Newman notes that in ancient Greece many of the doctors were slaves, and highly trained;296 but they did not necessarily have any broader intellectual formation. It is not that Newman denied the intellectual character of their learning, but that, of itself, it did not develop their mental powers. The limitation of professional training outside the context of a liberal education lies in its intrinsic narrowness. The more highly particularized a skill or habit is, the more difficult it is to apply its principles to other skills or disciplines. For instance, a well-trained carpenter can produce a fine practical demonstration of his skills, but even ifhe is capable of giving a good account

Chapter 6

Newman's Challenge to Some Modem

Educational Trends

Introduction As we have seen already, liberal education is presented by Newman

in the Idea as the 'philosophical habit of mind', by which the student is trained to grasp ideas accurately and so to be able to evaluate and arrange them in order to form judgements and reach well-reasoned conclusions. Good judgement, like wisdom, both depends upon a thoughtful and rather extensive acquaintance with many areas of study, and requires the ability to think independently, in the face of pressures, distortions, and overemphasized truth. In modem educationallanguage we would say that this philosophy involves the ability to draw conclusions from a body of information through applying, analysing, synthesizing, and evaluating from observation, experience, and reflection. Nevertheless, such independence of mind does not mean that the idea of a liberal education lends support to a relativistic elective system in which students choose their own content in a fragmented or haphazard manner. Such an approach lacks the opportunity to develop critical thinking skills. Newman denied that the imparting of skills and competencies alone can be a sufficient end of education and learning. Today many believe that education in schools and in universities should be primarily about the acquisition of skills skills of thinking, learning, judgement and so on. Newman taught that skills of any sort in education are by-products of learning any particular discipline, whether it is geography, Latin, English, mathematics or history. To learn skills therefore requires the transmission of information for the mind to work on and come to a judgement.

Appendix A

Note: Newman numbered all his sermons in order of composition and this one is No. 128. It was first given at St Clement's, Oxford on Sunday afternoon 8 January 1826. This sermon was number 12 in a course of sermons entitled 'Obedience to the law and the purpose of education' .

Sennon 12: On some popular mistakes as to the object of education I Cor viii. 1

'... Knowledge puffeth up, but charity edifieth. ' The Church at Corinth to which these words were addresst [sic] by Saint Paul, had been formed a very few years - yet even in them had run its course of degeneracy, and was corrupt even while miraculous gifts were found in it, and before the civil power had given Christians that security and those temporal privileges, which were the occasion of its supineness and unfaithfulness in after ages. It was overcome by another sort of enemy - not wealth but false philosophy. The first promulgation of the gospel took place in one of the most refined, enlightened, and luxurious ages which the world has seen - Society was in its last stage, about to break up and commence its race anew. It was intended (as it seems) by the great Author of Christianity to plant His religion in the very constitution of Kingdoms and governments So the new doctrine was preached just before a ploughing time of all nations, that the seed might be ready when the spring-season came. But being first preached in the last age of a previous system it was exposed to corruption from the peculiar vices and errors of that

Bibliography

Writings ofJohn Henry Newman Apologia pro Vita Sua, ed. Svaglic, Martin J. (1967) Oxford: Clarendon Press. Autobiographical Writings, ed. Tristram, Henry (1956) London and New York: Sheed & Ward. Certain Difficulties felt by Anglicans in Catholic Teaching Considered, Volume II (1876) London: Basil Montagu Pickering. Discussions and Arguments on Various Subjects (1882), London: Pickering. An Essay in Aid of a Grammar ofAssent (1870), London: Burns, Oates. An Essay on the Development of Christian Doctrine (1890), London: Longmans, Green. Fifteen Sermons preached before the University of Oxford, 3rd edition (1872), London, Oxford and Cambridge: Rivington. Historical Sketches Vol. III (1888), London: Longmans, Green. TheIdea ofa University, ed. Ker, I. T. (1976), Oxford: Clarendon Press. Lectures on the Present Position of Catholics in England; Addressed to the Brothers ofthe Oratory in the Summer of1851 (1889) , Longmans, Green. Letters and Correspondence ofJ H. Newman, Vol. 1 ed. Mozley, Anne (1891), London: Longmans. The Letters and Diaries of John Henry Newman, ed. Dessain, Charles Stephen et al., vols xi-xxii (1961-72, London: Nelson), xxiii-xxxi (1973-7, Oxford: OUP), i-ix (1978-2006, Oxford: OUP). My Campaign in Ireland, Part I, ed. Neville W. (1896, privately printed). Newman the Oratorian: His Unpublished Oratory Papers, ed. Murray OSB, Placid (1969), Dublin: Gill & Macmillan. The Rise and Progress of Universities and Benedictine Essays, ed. Tillman, Mary Katherine (2001), Gracewing: Notre Dame Press.