Detail from "Portrait of Newman" (1881) by
John Everett Millais [Wikipedia]
Vatican City, Sep 28, 2025 / 06:25 am (CNA).
Pope Leo XIV announced on Sunday that he will proclaim St. John Henry Newman a doctor of the Church on Nov. 1, the Solemnity of All Saints.
“I will confer the title of doctor of the Church on St. John Henry Newman, who gave a decisive contribution to the renewal of theology and to understanding Christian doctrine in its development, in the context of the Jubilee of the world of education,” the pope said after celebrating Mass for the Jubilee of Catechists in St. Peter’s Square.
With the proclamation, Newman will become the 38th doctor of the Church, joining a select group of saints recognized for their enduring contribution to Catholic theology and spirituality. He is especially noted for his insights on the development of doctrine and the role of conscience.
A 19th-century English theologian, Newman was first a renowned Anglican priest before entering the Catholic Church in 1845 under the guidance of Blessed Dominic Barberi. Ordained a Catholic priest two years later, he founded the Oratory of St. Philip Neri in England and was created a cardinal by Pope Leo XIII in 1879.
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Vatican City, Jan 27, 2020 / 04:30 am (CNA).- Pope Francis has asked for people to spend a moment in prayer and recollection on Monday for International Holocaust Remembrance Day.
January 27 marks the 75th anniversary of the liberation of the Auschwit… […]
Pilgrims gather in St. Peter’s Square for a Mass and canonization of 14 new saints on Sunday, Oct. 20, 2024. / Credit: Daniel Ibáñez/CNA
Vatican City, Mar 31, 2025 / 13:17 pm (CNA).
Pope Francis has advanced five people’s paths to sainthood after approving decrees promulgated by the Vatican’s Dicastery for the Causes of Saints on March 28.
Blessed Peter To Rot of Papua New Guinea, Blessed Ignatius Shoukrallah Maloyan of Turkey, and Blessed María Carmen of Venezuela will be proclaimed saints of the Church.
The pope also approved the beatification of Italian diocesan priest Carmelo De Palma and declared Brazilian priest José Antônio de Maria Ibiapina a “venerable” of the Church.
The canonization ceremonies of both To Rot and Maloyan are to be discussed in a future customary consistory, according to a Holy See Press Office announcement.
To Rot, a lay catechist born on March 5, 1912, and martyred for his faith during World War II, will be the first canonized saint from Papua New Guinea.
Beatified by St. John Paul II during his apostolic journey to the Oceania nation on Jan. 17, 1995, To Rot is recognized by the Church as a defender of Christian marriage and a faithful catechist who continued his ministry until his death in prison.
Two children, one of them holding a statue of Blessed Peter To Rot, await the visit of Pope Francis at the Caritas Technical Secondary School in Port Moresby, Papua New Guinea, Sept. 7, 2024. Credit: Daniel Ibáñez/CNA
Fame of To Rot’s sanctity spread throughout Papua New Guinea and to other countries in the Pacific Ocean — including the Solomon Islands and Australia — following his 1995 beatification.
Maloyan was born on April 19, 1869, and died a martyr in Turkey in 1915 after refusing to convert to Islam. He was beatified by St. John Paul II on Oct. 7, 2001, alongside six other servants of God.
Ordained in Lebanon in 1883, Maloyan was known as an intelligent and exemplary priest with a deep understanding of Scripture. He was later elected archbishop of Mardine during the Synod of Armenian Bishops held in Rome in 1911.
Following the great persecution of Armenians in the country with the outbreak of World War I, Maloyan alongside other priests and Christian faithful were executed by Turkish officers in June 1915 after refusing to convert to Islam.
Blessed María Carmen (née Carmen Elena Rendíles Martínez) will become the first canonized saint of Venezuela after the Holy Father approved the miracle — the healing of a woman diagnosed with idiopathic triventricular hydrocephalus — attributed to her intercession.
Born in the country’s capital, Caracas, on Aug. 11, 1903, she became a religious sister of the Congregation of the Servants of Jesus of the Blessed Sacrament in 1927 and later became one of the founders of the Congregation of the Servants of Jesus in Venezuela in 1946.
Serving the Catholic faithful in schools and parishes alongside her sisters who founded the new Latin American congregation, Blessed María Carmen was known for her love for Jesus in the Eucharist.
Vatican City, Dec 19, 2019 / 12:51 pm (CNA).- Pope Francis Thursday hung a cross encircled by a life jacket inside a Vatican building in memory of migrants and refugees who have lost their lives in the Mediterranean Sea.
About our “understanding of Christian doctrine in its development”–and freeing ourselves of mutant signaling and insinuations during the past decade–in “The Development of Christian Doctrine” Newman appeals, in part, to a biological analogy whereby growth (“development”) is one thing, while corruption is another.
He writes:
“I venture to set down seven notes of varying cogency, independence, and applicability to discriminate healthy developments of an idea from its state of corruption and decay, as follows: “There is no corruption if it retains:
(1) One and the same TYPE [doctrine/natural law v. a disconnected degree of pastoral “accompaniment” devolving into accommodation],
(2) The same PRINCIPLES [the non-demonstrable first principle of non-contradiction v. neo-Hegelian interpretations of the ambivalent “time is greater than space”],
(3) The same ORGANIZATION [the received Barque of Peter as from a supernatural source v. natural religions more as expressions of unaltered human searching]
(4) If its beginnings ANTICIPATE its subsequent phases [the Incarnation/Creed/ Catechism/Veritatis Splendor v. normalization of “choices” in place of moral judgments, as in the homosexual lifestyle, etc.];
(5) Its later phenomena PROTECT and subserve its earlier [Veritatis Splendor/ Familiarus Consortio v. social science (?) as the source of alternative truths];
(6) If it has a power of assimilation and REVIVAL [Evangelization and inculturation v. incongruous amalgamation as with Amazonia/der Synodal Weg], and
(7) A vigorous ACTION from first to last…” [lively steadfastness v. the mess of constant change as the deepest rut of all].
By definition, we cannot prove “illative” knowledge, but it helps make sense of why we know that another person, even the Divine Persons, love us. We know the truth of this interpersonal love on many mysterious levels.
Try reading the Bible and everywhere there is the word “faith” replace it with “relationship.”
Faith or belief in the love of another person is more than math. Think also of the revealed fact that the Holy Angelic Persons love us. Happy Feast!
Thank you for remembering my Feast Day. Certainly faith, and beyond that, mystical knowledge, can provide men with certitude regarding religious matters. But Henry Neman’s illative knowledge was viewed as a natural human faculty.As such, it’s not faith or mysticism. It could be regarded as another human means of strengthening faith, but it would be fatal to the Faith to confuse it with a supernatural thing in itself. I think such ideas had a lot to do with the romantic atmosphere of the nineteenth century which, by confusing natural faculties with the supernatural, risked emptying the latter of its real, very distinct, reality.
About our “understanding of Christian doctrine in its development”–and freeing ourselves of mutant signaling and insinuations during the past decade–in “The Development of Christian Doctrine” Newman appeals, in part, to a biological analogy whereby growth (“development”) is one thing, while corruption is another.
He writes:
“I venture to set down seven notes of varying cogency, independence, and applicability to discriminate healthy developments of an idea from its state of corruption and decay, as follows: “There is no corruption if it retains:
(1) One and the same TYPE [doctrine/natural law v. a disconnected degree of pastoral “accompaniment” devolving into accommodation],
(2) The same PRINCIPLES [the non-demonstrable first principle of non-contradiction v. neo-Hegelian interpretations of the ambivalent “time is greater than space”],
(3) The same ORGANIZATION [the received Barque of Peter as from a supernatural source v. natural religions more as expressions of unaltered human searching]
(4) If its beginnings ANTICIPATE its subsequent phases [the Incarnation/Creed/ Catechism/Veritatis Splendor v. normalization of “choices” in place of moral judgments, as in the homosexual lifestyle, etc.];
(5) Its later phenomena PROTECT and subserve its earlier [Veritatis Splendor/ Familiarus Consortio v. social science (?) as the source of alternative truths];
(6) If it has a power of assimilation and REVIVAL [Evangelization and inculturation v. incongruous amalgamation as with Amazonia/der Synodal Weg], and
(7) A vigorous ACTION from first to last…” [lively steadfastness v. the mess of constant change as the deepest rut of all].
Let us hope it is Newman’s WRITINGS that will inspire the Church Peter.
A great saint and example for non-catholics. Not so sure about his notions concerning “illative”, intuitive knowledge though.
By definition, we cannot prove “illative” knowledge, but it helps make sense of why we know that another person, even the Divine Persons, love us. We know the truth of this interpersonal love on many mysterious levels.
Try reading the Bible and everywhere there is the word “faith” replace it with “relationship.”
Faith or belief in the love of another person is more than math. Think also of the revealed fact that the Holy Angelic Persons love us. Happy Feast!
Thank you for remembering my Feast Day. Certainly faith, and beyond that, mystical knowledge, can provide men with certitude regarding religious matters. But Henry Neman’s illative knowledge was viewed as a natural human faculty.As such, it’s not faith or mysticism. It could be regarded as another human means of strengthening faith, but it would be fatal to the Faith to confuse it with a supernatural thing in itself. I think such ideas had a lot to do with the romantic atmosphere of the nineteenth century which, by confusing natural faculties with the supernatural, risked emptying the latter of its real, very distinct, reality.