THE NEW SCHAFF-HERZOG
logical Seminary (from which he was graduated in 1875), and the Southern Baptist Theological Seminary (1875-76). He was acting professor of church history (1877-80) and Pettingill professor of church history (1880-81) at Rochester Theological Seminary, and professor of church history in McMaster University, Toronto (1881-1901). Since 1901 he has been professor of the same subject in the theological seminary attached to Baylor University, Waco, Tex., which, as the Southwestern Baptist Theological Seminary, became independent in 1908, and removed to Fort Worth, Tex., in 1910. In 1906 he was professor of church history in the Divinity School of the University of Chicago for the summer term. In theology he is a moderate conservative. He has written The Baptist Churches in the United States (New York, 1894) ; A History of Anti-Pedobaptism from the Rise of Pedobaptism to A.D. 1609 (Philadelphia, 1897) ; Manual of Church History (2 vols., 1900-03); and A Century of Baptist Achievement (1901). He also prepared a new translation, with annotations and an introductory essay on Manicheanism, of the anti-Manichean treatises of Augustine for the fourth volume of the Nicene and Post-Nicene Fathers (New York, 1887), translated A. Immer's Hermeneutik des Neuen Testaments (Wittenberg, 1873) under the title Hermeneutics of the New Testament (Andover, 1877), and edited Memoir of Daniel A. McGregor (Toronto, 1891).
NEWMAN, FRANCIS WILLIAM: Layman, brother of Cardinal Newman; b. in London June 27, 1805; d. at Weston-super-Mare (8 m. s.w. of Bristol), England, Oct. 4, 1897. He attended a private school at Ealing; studied at Worcester College, Oxford (B.A., 1826); was fellow of Balliol, 1826-30, but resigned because unable conscientiously to subscribe to the Thirty-nine Articles, which was then requisite before obtaining the master's degree; he lived and traveled in the East, 1830-33; became classical tutor at Bristol College, 1834; and professor of Latin in Manchester New College (now Manchester College, Oxford), Manchester, 1840; and was professor of Latin in University College, London, 1846-69. Originally he was a man of religious tendencies, but gradually became a free-thinker. He was a voluminous writer on linguistic, mathematical, historical, social, and political, as well as religious subjects. His most important theological works are History of the Hebrew Monarchy (London, 1847) ; Relation of Free Knowledge to Moral Sentiment (1847); The Soul, its Sorrows and Aspirations (1849, 9th ed., 1882); Phases of Faith; Passages from my own Creed (1850) ; Catholic Union: Essays towards a Church of the Future as the Organization of Philanthropy (1854); Defective Morality of the New Testament (Ramsgate, 1867); Thoughts on a Free and Comprehensive Christianity (1868); Thoughts on the Existence of Evil (1872); Theism, Doctrinal and Practical (London, 1858), reissued as Hebrew Theism: The Common Basis of Judaism, Christianity, and Mohammedism (1874) ; The Two Theisms (1874) ; Life After Death (1886); and Miscellanies, of which vol. ii. consists of Essays, Tracts, Moral and Religious (1887).
Bibliography: Letters and Correspondence of J. H. Newman, ed. Anne Mozley, 2 vols., London, 1891; In Memoriam, Emeritus Professor F. W Newman, ib. 1897; I. G. Sieveking, Memoir and Letters of Francis W. Newman, ib. 1909; DNB, Supplement iii. 221-223.
NEWMAN, JOHN HENRY: English cardinal; b. in London Feb. 21, 1801; d. in Birmingham Aug. 11, 1890. He attended Trinity College, Oxford, 1816-20 (B.A.), remaining there after obtaining his degree to do private tutoring, at the same time preparing himself to enter Oriel, the acknowledged center of Oxford intellectualism, and was elected fellow Apr. 12, 1822. He was ordained deacon June 13, 1824, and soon after became curate of St. Clement's Church, Oxford, preaching his first sermon at Warton, June 23, from Ps. cxxiv. 23: " Man goeth to his work and to his labour until the evening " — nineteen years later he preached his last sermon as an Anglican clergyman from the same text. In March, 1825, he was appointed vice-principal of Alban Hall by Richard Whately, the principal (afterwards archbishop of Dublin), to whose influence Newman declared he owed more than to that of any other man during the formative period of his career. He became vicar of St. Mary's, the university church, in 1828, and in 1831-32 he was one of the select university preachers, marking the close of his public activity at Oxford. In Dec, 1832, Newman and Richard Hurrell Froude visited southern Europe. While in Rome he collaborated with Froude on the Lyra Apostolica. In June, 1833, while traveling in an orange-boat from Palermo to Marseilles, the boat was becalmed for a whole week, during which time he wrote his most famous verses: " Lead, kindly light." On his arrival home in July of the same year Keble preached his assize sermon at St. Mary's on national apostasy, which Newman considered the start of the Oxford movement (see Tractarianism) .
According to Dean Church " the Oxford movement was the direct result of the searchings of heart and the communings from 1826-33 of Keble, Froude, and Newman. Keble gave the inspiration, Froude the impetus, and Newman did the work. " The same author calls Newman's Arians of the Fourth Century (1833) " a book, which for originality and subtlety of thought was something very unlike the usual theological writings of the day." With this publication Newman's fame as an author was assured. Toward the close of the year 1835 Dr. Pusey joined the Oxford movement, becoming (in the eyes of the world at large) its official head. In 1836 Renn Dickson Hampden became regius professor of divinity at Oxford against considerable opposition, which was aroused by the liberalism of his Bampton lectures. Newman took a leading part in the controversy by his Elucidations of Dr. Hampden's Theological Statements (Oxford, 1836), opening the eyes of many to the meaning of the movement and making friends day by day. There followed a series of works in defense of Anglo-Catholicism, the firt, Lectures on the Prophetical Office of the Church, Viewed relatively to Romanism and Popular Protestantism (1837), occupying him for three years. In 1838 he published Lectures on Justification and his tract on Antichrist. These publications were largely