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Comparing Newman's earlier translation of Athanasius's anti-Arian works in A Library of the Fathers (1842–44) with his ‘free’ translation of Select Treatises (1881), this chapter charts the increasingly ‘Latin’ ways in which Newman came to read Alexandrian theology. It begins by showing that in Rome in 1846–47, Newman was challenged to make his reading of the Fathers accord specifically with the theology of the Roman schools. But Newman engaged with scholastic theology only from the 1860s, so that by the 1870s his theological style coincided with the interests of the new Pope, Leo XIII. In ‘Causes of Arianism’ (1872), Origen is seen through Aquinas's eyes. In his freer translation of Athanasius, moreover, it is not so much Thomas Aquinas but the neo-Thomism of the teachers of Leo XIII whom Newman read back into Athanasius.

This chapter examines the enduring influence of post‐Tridentine thought in Catholicism, particularly in light of its severe evaluation by prominent ressourcement theologians. It argues that a proper understanding of both ressourcement and Vatican II must take account of the enduring relevance of post‐Tridentine theology, both to post‐Vatican II Catholicism and to Vatican II itself. This chapter first surveys various historical and theological efforts to name the centuries after the Council of Trent, culminating in a definition of ‘post‐Tridentine theology.’ It then looks at Robert Bellarmine and the Roman School as ecclesiological exemplars of post‐Tridentine theology's strengths and weaknesses. Finally, while acknowledging the significant limits of that theology, this chapter concludes by proposing several of its enduring positive traits: Christocentrism, pastoral concern, and reasoned engagement with divergent views. The excesses and defects of post‐Tridentine thought were rightly criticized by ressourcement theologians, but Vatican II sought where possible to integrate its enduring insights.

Chapter 2 examines the Zobrests’ decision-making as they sought opportunities among various school systems available to them for mainstreaming their deaf son, Jim. We follow Jim’s education from the Arizona School for the Deaf and the Blind to the Catalina Foothills public schools in suburban Tucson and analyze the Zobrests’ decision to remove Jim from the public schools and place him in Salpointe Catholic High School. The general attraction of Roman Catholic schools in the cultural and social climate of the 1980s is discussed, as is the expectation that a Catholic high school would offer a deaf-friendly educational and social environment. Jim’s IEPs, his performance in school, and his social situation, as the only deaf student in each educational setting, are analyzed.

This chapter discusses the governors of Hong Kong during the late nineteenth century and their effect on society. After years of experiencing difficulties and the perceived quarrelsome nature of the Hong Kong civil servants, it was decided that the country needed a strong governor who had wide powers and the backing of the colonial office. These governors affected several facets of society, such as the education of Chinese girls, the police force, and Roman Catholic schools.

From her birth in North London to her residences in Streatham in South London, Dring’s earliest years are discussed. Portraits are provided of her father and mother, including their professions and musical talents, and there are details on her older brother, grandparents, and other relatives as well as evidence of her middle-class background. Also noted are Dring’s church upbringing as a Roman Catholic and the importance of her religion at this point in her life, and her formal education at St. Andrew’s Roman Catholic Primary School and La Retraite Roman Catholic Girls School. Little is known of her musical education from these years, but there is a description of an early recital with her family and the musical instruments in the house.

The ‘neo-Roman’ school of republican thought views non-domination as the central political value of republicanism. This chapter does not defend this value but rather explores some of its implications for how political decisions are made. It shows that in different ways, republican theorists all contrast a refined political process orientated towards public reasoning with a pluralist reading of the competitive party electoral system found in most advanced democracies. They argue that the latter can subvert the former in certain circumstances, so that electoral democratic processes must be constrained and depoliticized to some extent if public reason is to prevail. They suggest that such depoliticization produces a shift away from an aggregative view of democracy as reflecting the will of the people, to a more deliberative view of democracy that seeks to formulate policies that reflect shareable public reasons concerning the common good. The chapter challenges this argument — it rests on an overly pessimistic view of actually existing democracy, on the one hand, and an excessively idealized view of public reason and the deliberative processes likely to achieve it, on the other. The chapter calls for a different account of public reasoning and its relation to both non-domination and the common good to the one these republican theorists work with. Such a revised and more realistic view of public reason reveals pluralist, competitive party democracy to be far more congenial to republican goals. This connection is undermined by many of the constraints certain republicans have advocated placing on the democratic process.

This chapter offers an overview of what has become known as the Roman School of theology, a theological movement that was in ascendancy in Rome during the middle decades of the nineteenth century. The chapter explores the Roman School’s central themes, which included ecclesiocentric and ultramontane apologetics, a renewal of positive theology with a focus on patristic sources, as well as a robust and elaborated theology of tradition. Perrone’s distinct vision of faith and reason is presented against the backdrop of this movement and used to highlight the differing ways in which Perrone and those who followed him regarded the writings of Hermes and Bautain. The analysis culminates in the hypothesis that Perrone would have likely looked upon Newman’s work with certain reservations but also with considerable sympathy.

The most important primary source for the earlier part of Dring’s life is her notebooks, which she used as diaries. Within these fourteen books, she committed her thoughts on music, art, and contemporary films and plays. Other aspects of her life include her appearance and well-being, her horrific experiences at the dentist, the details of her struggles at La Retraite Roman Catholic Girls School, and her close friendship with Pamela Larkin. These diaries also record her impressions of current events, including the burning of the Crystal Palace, the abdication of King Edward VIII and the succession of his brother, George VI, and the sinking of the Arandora Star. Finally, Dring describes in vivid detail life in London during the “The Blitz,” and the chapter concludes with the death of her brother, a casualty of the war.

The conclusion reassesses the early impact of Newman’s theory of development. Contrary to studies of the last several decades, Newman’s theory was not marginal to nineteenth-century Roman Catholic thought; it played a role in the Church’s attempts to come to terms with history as a field of theological inquiry. The conclusion also offers an account of doctrinal development’s subsequent fall into obscurity. As Newman’s theory reached the pinnacle of influence in the decade after his conversion, a new movement in theology, Neoscholasticism, began to expand among Roman Catholics. Neoscholasticism was, in part, a reaction to political events that punctuated the nineteenth century, and the movement was less amenable than the Roman School to the idea of development. It was in large measure the rise of this movement, and the lack of sensitivity to these events in twentieth-century scholarship, which obscured the early significance of Newman’s theory.

This chapter undertakes a comparison of John Henry Newman’s reflections on faith and reason with those of his French contemporary, Louis Bautain, and the German writer, Georg Hermes. Both writers faced scrutiny from ecclesiastical authorities on the issue of faith and reason in the middle decades of the nineteenth century. The analysis shows that Newman shared affinities with both thinkers on the level of technical language and teachings regarding faith and reason. Newman’s view of implicit reason was at times strikingly similar to Bautain’s notion of raison, and Newman’s passing statements on proofs for the existence of God and use of Butler’s language of probability bore close and sometimes misleading resemblances to Hermes’s notion of Wahrscheinlichkeit. There were also key differences between Newman and these writers, which are shown in later chapters to have played a role in the early reception of the Essay on Development.