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NEWMAN STUDIES JOURNAL 100 Christ’s humanity and divinity (this would include Leo’s Tome). Griffiths concludes that Newman’s use of reserve and economy in his writings could be interpreted in some instances as allowing for a person to lie. Newman contrasts with Augustine,says Griffith,in that Augustine was apodictically opposed to a lie under any circumstances, whereas Newman, applying reserve and economy, which are not restricted to religion, and holding that speech is “an instrument principally of exhortation and persuasion,” is more flexible in order for transformation of the person to happen. Finally,Barr’s paper very interestingly makes it clear that while Catholic theology has its place in an education that should be organically interrelating all knowledge, the pursuit of truth is the goal of such an education as a whole and,that any discipline which pursues truth by its own method, is thereby automatically Catholic, even if implicitly so. Newman and Truth—with the exception of Milbank, who needs to learn to write as if what he wants to say matters and, therefore, should be intelligible, and Hanley, who needs to drop the therapeutic model of interpretation—is very much worth the concentrated effort it takes to appreciate how Newman’s brilliance can be seen under new lights. Edward J. Enright, O.S.A. Merrimack College, North Andover, MA. How Italy and Her People Shaped Cardinal Newman: Italian Influences on an English Mind. By Jo Anne Cammarata Sylva. Pine Beach, NJ: Newman House Press, 2010. Pages: 189. Paper: ISBN 978–0977884643. Jo Anne Cammarata Sylva’s study of Italian influences on Newman takes the importance of Tradition as its starting point. At the outset of her How Italy and Her People Shaped Cardinal Newman:Italian Influences on an English Mind,one reads that “in many instances” answers to Newman’s questions about Tradition (often in relation to Scripture) “came from the people of Italy who as a group and as individuals helped to clarify Newman’s thoughts about specific aspects of Catholic Tradition . . .” (11). The reader venturing into Sylva’s treatment of early Italian influences on Newman notices passing references to Newman’s appreciation of Italian music and the climate of Italy, to be sure, but captures the author’s emerging focus on ways in which Newman’s vicarious introduction to Italian Catholicism through Hurrell Froude and certain Oriel fellows would open him to a Catholic apprehension of Tradition. Indeed sometimes the author’s focus on Tradition leads her to underline ways it came home to Newman through non-Italian influences such as Joseph Butler’s Analogy of Religion (25), the death of Newman’s beloved sister Mary (28) and John Keble (28–29). Sylva’s narrative underlines the growing importance of Tradition in Newman’s thought but the author’s eye remains, even prospectively, on “Italy, where he experienced, firsthand, a people united in sanctity by Church Tradition” (26). Newman’s 1832 trip to Italy, Sylva claims, set off a “fascination” with Italy that “would grow in intensity until the day of his death” (40–41). Initially,however,it was the allure of the landscape and the kindness of the people that impressed Newman, 101 especially during his grave illness during his second stay in Sicily. Newman’s sense of the Roman Catholic Church was ambivalent, confused and conflicted (42–45): “Newman could deplore what he saw as a corrupt church, but he felt admiration for those individuals who kept alive the beauty and the ChristianTradition of the Church Fathers and the saints” (44). Sylva contends that Newman took from the Sicilian experience “a different and more trusting spirituality” more open to seeing God’s Providence at work (56). Although Newman approached his literary encounter with Saint Alphonsus Liguori (mediated by Charles Russell,an Irish priest and seminary professor at Maynooth who visited Newman in the early 1840s) fearful that Catholic excesses,especially in regard to Marian devotion, would prove corruptive of Christianity, he was able to formulate—perhaps as a result of his personal encounter with Italians—viable interpretations consistent with the pristine faith of the Fathers, even if the style of Italian devotion did not appeal to him (66–71, 72). A...


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