It has been about thirty years since I last read Newman’s Arians of the Fourth Century [1833 first edition (link); 1871 edition with added appendix (link)]. Though Arians was Newman’s first full-length book, it was the fourth of his books that I had read—An Essay on the Development of Christian Doctrine, Apologia Pro Via Sua, and An Essay in Aid of a Grammar of Assent being the prior three.
My current interest in Arians was precipitated whilst reading Rowan Williams’, Arius – Heresy and Tradition (1987, 2001 – Google preview). Williams wrote:
The modern critical study of the subject [i.e. Arius and Arianism] really begins with Newman’s justly celebrated essay of 1833, The Arians of the Fourth Century, a work many times reprinted, which exercised a formative influence on British scholarship in particular. Newman rightly claimed a degree of originality for his interpretation of the roots of Arianism… (p. 3)
Newman’s “originality” concerning “the roots of Arianism” was his belief that it was the theology of “the Church of Antioch” which was the primary source for Arius’ theology. He sharply contrasted this Antiochene church with the “Alexandrian church”. Newman’s contrast concerning these two churches is summed up by Williams in the following selection:
The Alexandrian church is held up, in contrast, as the very exemplar of traditional and revealed religion (ch. I, s. III, passim). So far from Arianism being the product of an unhealthy Alexandrian flirtation with philosophical mystagogy, and adulteration of the gospel by Platonism (pp. 7, 26), it is the result of a systematic refusal of true philosophy, a refusal of the wisdom that pierces the material veil of things, in favour of shallow materialism. In true Alexandrian (or at least Origenian) style, Newman regards certain exegetical options as moral and spiritual in character and effect. Antioch’s exegetical preference is no mere alternative within the spectrum of possible techniques: it is a spiritual deficiency. (p. 4)
Williams immediately follows the above summation of Newman’s assessment with a sharp critique; note the following:
One must charitably say that Newman is not at his best here: a brilliant argument, linking all sorts of diverse phenomena, is built up on a foundation of complacent bigotry and historical fantasy. However, setting aside for the moment the distasteful rhetoric of his exposition, it should be possible to see something of what his polemical agenda really is. The Arians of the Fourth Century is, in large part, a tract in defence of what the early Oxford Movement thought of as spiritual religion and spiritual authority. It works with a clear normative definition of Christian faith and practice, in which ascetical discipline goes hand-in-hand with the repudiation of Protestant biblicism (and Protestant rejection of post-scriptural development in teaching and devotion) and a commitment to the ‘principle of reserve’ a mystagogic approach to the faith in which deep mysteries could be concealed beneath simple forms and words and only gradually unveiled. (pp. 4, 5)
And in the next paragraph:
Newman’s version of the fourth-century crisis, then, rests upon a characterization of Arianism as radically ‘other’ in several respects. It is the forerunner of stolid Evangelicalism, Erastian worldliness (‘carnal, self-indulgent religion’), and—by 1874, anyway—the new style of university theology. (p. 5)
Williams' criticisms of Newman seemed quite harsh, and unfounded to me. I certainly did not discern the “complacent bigotry”, “historical fantasy” and “distasteful rhetoric” in my original reading of Arians. But then, given the fact that Dr. Williams is a highly respected patristic scholar, I wanted to see if I could find some basis for his assessments. Subsequent research revealed that Williams had written a lengthy introduction for the University of Notre Dame Press/Gracewing 2001 edition of Arians. On page XLVI, Williams wrote: “Newman regarded the book in later life with some real embarrassment” (Google preview). To support this assertion, he provided four references from the multi-volume project, Letter and Diaries of John Henry Newman. I have the first thirty volumes of this series, so I was able to look up all four references; and yes, it sure seems that Newman himself did in fact regard Arians “with some real embarrassment”. Note the following:
TO W. S. LILLY – June 27, 1882
My dear Lilly,
I return with this letter your proof.[3]
The article is most singularly interesting and arresting.[4]
I think you praise my Arians too highly; it was the first book I wrote, and the work of a year, and it is inexact in thought and incorrect in language. When at a comparatively late date I was led to re-publish it, I should have liked to mend it, but I found that if I attempted it would come to pieces, and I should have to write it over again.
In saying this, I have no intention of withdrawing from the substance of what you quote from me; on the contrary, I hold it as strongly as I did fifty years ago when it was written; but I feel the many imperfections of the wording.[5]
Very sincerely yours, John H. Card. Newman.
[3] Lilly, who printed this letter in the Fortnightly Review (Sept. 1890). Could not remember what this proof was. [See page 434.
[4] This was ‘Sacred Books of the East’, DR (July 1882), pp. 1-32, reprinted in Lilly Ancient Religion and Modern Thought, London 1884, Chapter III.
[5] At the end of his article Lilly quoted with high
praise from Ari. Pp. 81-6. (Letters and Diaries of John Henry Newman XXX,
p. 105)
It was John Nelson Darby’s Analysis of Dr. Newman’s Apologia Pro Vita Sua (link) that prompted me to deeply ponder and reflect on my original reading of the book; Dr. Williams has now done the same for me concerning Arians of the Fourth Century.
Grace and peace,
David
