Volume V completes this series of John Henry Newman's previously unpublished Anglican sermons written between 1824-1843. It contains 51 sermons and 62 sermon abstracts, all but 2 of which belong to the 20 months when he was Curate of St Clement's, Oxford, from June 1824 until April 1826.

A scholarly edition of thirty-nine sermons by John Henry Newman. Part I includes 12 sermons preached on the subject of the Church between 1824-1837 including the first sermon Newman ever preached on high church principles. Part II contains a miscellany of twenty-seven sermons preached between 1828 and 1840.

Newman himself called the Oxford University Sermons, first published in 1843, `the best, not the most perfect, book I have done'. He added, `I mean there is more to develop in it'. Indeed, the book is a precursor of all his major later works, including especially the Essay on the Development of Christian Doctrine and the Grammar of Assent. Dealing with the relationship of faith and reason, the fifteen sermons represent Newman's resolution of the conflict between heart and head that so troubled believers, non-believers, and agnostics of the nineteenth century, Their controversial nature also makes them one of the primary documents of the Oxford Movement. This new edition provides an introduction to the sermons, a definitive text with textual variants, extensive annotation, and appendices containing previously unpublished material.

From 1824 to 1843 Newman was an active clergyman of the Church of England, entering the pulpit about 1,270 times during that period. Newman published 217 of the sermons which he wrote during those years; a further 246 sermons survive in manuscript form in the Archives of Birmingham Oratory--some only as fragments but the majority as full texts. This is the second of a projected five-volume edition of Newman's previously unpublished sermons. The texts have been transcribed accurately and clearly for ease of reading, with sufficient editorial comment to clarify their theological content and historical background.

John Henry Newman and the Development of Doctrine provides an analysis of the attempts by John Henry Newman to account for the historical reality of doctrinal change within Christianity in the light of his lasting conviction that the idea of Christianity is fixed by reference to the dogmatic content of the deposit of faith. It argues that Newman proposed a series of hypotheses to account for the apparent contradiction between change and continuity, that this series begins much earlier than is generally recognized and that the final hypothesis he was to propose, contained in An Essay on the Development of Christian Doctrine, provides a methodology of lasting theological value and contemporary relevance. Stephen Morgan establishes the centrality of the problem of change and continuity in theology, to Newman's theological work as an Anglican, its part in his conversion to Catholicism and its contemporary relevance to Catholic theology. It also surveys the major secondary literature relating to the question, with particular reference to those works published within the last fifty years. Additionally, Morgan considers the legacy of the Essay as a tool in Newman’s theology and in the work of later theologians, finally suggesting that it may offer a useful methodological contribution to the contemporary Catholic debate about hermeneutical approaches to the Second Vatican Council and post-conciliar developments in doctrine.

Modern theological engagements on deification have undergone two major paradigm shifts. First, the study of deification shifted from the periphery of theological discourse to its center. For Adolf von Harnack, deification was a pagan import that fatally corrupted and distorted the Gospel message of salvation. In response, the positive retrieval of the concept of deification belongs to the early years of the twentieth century. By the 1910s in Russian religious thought and by the 1930s in much Roman Catholic theology, deification had become a magnet concept attracting attention from many different viewpoints. The second important shift relates to how deification is characterized. Recent studies question the exclusively 'Eastern' character of deification and draw attention to the engagements of this theme in Latin patristic and later Western Christian sources. Reassessing the evidence for these two major shifts, The Oxford Handbook of Deification comprehensively explores the points of convergence and difference on the constitutive elements of deification in different traditions, and offers a foundation for ecumenical and interreligious dialogues. The Handbook's first part analyzes the cultural and scriptural roots of deification; the second part explores the most significant historical contributions to the understanding of deification in the early, medieval, and modern periods; the third part develops systematic connections. Readers will discover a surprizing breadth, depth, and diversity of theologies of deification in Christian traditions. Throughout the Handbook, leading scholars in the field of Deification Studies propose vital new insights from a variety of perspectives for this central mystery at the heart of the Christian faith.

John Henry Newman, the most seminal of modern Catholic theologians, is often called 'the Father of the Second Vatican Council.' the teachings of which he anticipated in so many ways, especially in his ecclesiology, with its emphasis on the role of the laity, but also in his theory of the development of doctrine, his ecumenism, and his concern for the renewal of Catholicism in the modern world.

Newman: The Heart of Holiness looks at the model of holiness Newman offers us to us all, on the occasion of his canonisation, a moment the Church recognises officially that Newman offers a model of holiness that is relevant for the Universal Church. Newman himself, in fact, said, 'I have nothing of the saint about me'. The Church, however, has decided otherwise and in October this year Blessed John Henry Newman, poet, tractarian, academic, former Anglican, Catholic convert and Cardinal will be canonised by Pope Francis. In this book, Roderick Strange brings his own lifetime of learning and studying of Newman together with newer material that has come to light since the beatification to offer a portrait of Newman's interior life. That is, his intimacy with God and his understanding of Christ, which led him to rejoice in the gift of the Eucharist, and he explores how Newman's interior life had its outworking in his pastoral ministry serving others. This understanding of Newman's spirituality and legacy, suggests the author, might offer us an apologia for our own times, one in which we realise the connection between the sacred and the secular, one in which our faith can sustain us through the inevitable troubles of life, and in which we can cultivate a perceptiveness peculiar to faith, a perceptiveness that helps us recognise the gifts of the Spirit we have received as people who 'watch for Christ'. This book, therefore, is an attempt to peel back the layers of Newman's spirituality so as to explore respectfully the heart of his holiness.

In recent years, interest in John Henry Newman as a philosopher has gained momentum. This work places his philosophical insights in conversation with philosophers from the pragmatic tradition, particularly with C. S. Peirce, the classical pragmatists, and those who have followed their line, and shows several lines of concurrence. It argues that Newman overcame the modern philosophy of his time by reconnecting to the Aristotelian tradition in a very similar way to how Peirce did it fifty years later and the new pragmatists a century after. Without claiming that Newman is a pragmatist philosopher, pragmatism is used as a foil, or point of access, to delve into Newman's philosophy and bring forth the richness of his thought while placing him in the canon of philosophy. This approach deepens the understanding of his philosophical contributions and widens their reach to circles that have previously not engaged with him. Further, this study provides a means to understand pragmatism's resources from a seldom-used vantage point and perhaps appreciate its fruitfulness in a new way. Much emphasis is placed in Newman's texts that refer to his search for and commitment to the truth. The particular nuances of his thought that are brought to light showcase the effective intellectual resources that his writings contain. Newman does not provide ready-made answers to today's questions, but the way he analyzes and engages with the quandaries of his time can point us to creative and fruitful ways of engaging with those of our times.