THE P RTAL
September 2013
Page 14
Thoughts on Newman
Newman, Poetry and the Tractarian Imagination
by Stephen Morgan
The
Church Newman conceived of in the early years of the Oxford Movement was one which, if it were to be a living one rather than a paper theory, would need to appeal to the imagination as much as to the intellect.
It was to be created, Newman believed, not only in the apologetic form of the Tracts but also in literary forms that would create impressions upon the imagination and create the feel or ethos of this living, apostolical church. In this connection, even before Keble’s Assize Sermon in July 1833 – usually taken as the beginning of the Movement – Newman recognised the need for a poetic contribution, in order ‘to bring out certain truths and facts, moral, ecclesiastical, and religious, simply and forcibly’,[1] truths and facts which would better be apprehended if both heart and mind were convinced of them.
poems
The poems appeared from June 1833 in British Magazine, which was edited by his friend Hugh James Rose, under Newman’s chosen title ‘Lyra Apostolica’. Eventually one hundred and seventy nine poems appeared: forty six from Newman’s pen. The tone he adopted and the use to which he put the Fathers in these poems is well illustrated by an early poem, verses he wrote whilst en route to Algiers in December 1832,[2] but which were not to appear in the British Magazine until August 1834.[3]
To shield the ancient faith at his own harm? Like him who stayed the arm Of tyrannous power, and learning’s sophist tone, Keen-visioned Seer, alone. The many crouched before an idolpriest, Lord of the world’s rank feast. In the sad night, mid the Saints’ trial sore, He stood, then bowed before The sacred mysteries; he their likest sign, Weak vessel yet divine. Cyprian is ours, since the high souled primate laid Beneath the traitorous blade His silvered head. And Chrysostom we claim In that clear eloquent flame And learned zeal in the same woe, which shone Bright round a Martyr’s-throne. And Ambrose’ pastoral might we celebrate, Tho’ with unequal fate, When in dark times our champion crossed a king. - But good in every thing Comes as ill’s cure. Dim Future! shall we NEED A Prophet for truth’s creed?[4]
sympathetic hearing
The poetry may not be of the first rank but the reader could be left in no doubt as to Newman’s message, nor his intention of eliciting a sympathetic hearing by ‘catching people when unguarded’.[5] As Ian Ker observes, in his biography, Newman ‘had been unable to help comparing unfavourably the di vided and threatened Church of England with that fresh vigorous Power of the first centuries’.[6] If the English Church would not stand comparison with the Church of the Fathers, was there one that would?
JHN to Hugh James Rose, 26 November 1832, in Letters and Diaries of John Henry Newman, (‘LD’) iii, pp.119f., and here p.120. [2] JHN to Mrs Newman, 19 December 1832, in LD iii, p.155-162. [3] Blehl, Bibliographical Catalogue, p.84. [4] JHN to Mrs Newman, 19 December 1832, in LD iii, p.156. [5] JHN to John William Bowden, 17 November 1833, in LD iv, pp.108-110, here p.109. [6] Ker, John Henry Newman: A Biography, (Oxford: Oxford University Press, 1988), p.56.
[1]
patristic heroes
Entitled ‘Athanasius’, Newman nonetheless marshalled Cyprian, Chrysostom and Ambrose: a whole host of his patristic heroes in addition to the eponymous hero. The poem made it absolutely clear that Newman understood precisely that the Church of England was then – as now? – in time of trial: When shall our northern Church her champion see, Raised by high heaven’s decree,