In his lifetime, John Henry Newman delivered well over a thousand sermons, homiletic efforts distinguished by a directing logic, very much the voice of reason. That much, by even a casual perusal, contemporary readers can still clearly comprehend. Yet, even without Matthew Arnold’s personal experience of that “most entrancing of voices, breaking the silence with words and thoughts which were a religious music—subtle, sweet, mournful,” anyone approaching the sermons or others of Newman’s varied writings must be impressed by the overt emotion that informs the words, words intended to be heard or read (qtd. in Willey 73). If, as Newman maintains in the Apologia Pro Vita Sua, it is “the concrete being that reasons” and “the whole man that moves,” this person, for Newman, lives, moves, and has an integrated rational and emotional being in relationship with the Logos en Sarki, the Word in the Flesh (136).1 For what is now sometimes termed Incarnational theology2 lay at the core of Newman’s persistent construing and celebrating of divine grace, divine presence. That Newman found the Incarnation “the central aspect of Christianity” may clarify his concern with the sanctification that comes through the sacraments of the Church, especially the Eucharist, and it may explain his almost irritable dismissal of “paper logic” so that he might embrace a fully human, fully personal, fully passible, and therefore fully emotional Logos (Essay on the Development of Christian Doctrine 36; Apologia 136). Conversion and ongoing spiritual conversation will partake of reason but also will remain the language of the heart for the pilgrim soul who, when he was elevated to Cardinal, adopted from Saint Francis de Sales the motto cor ad cor loquitur, heart speaks to heart. This fervent sentiment that informs both early and late sermons is particularly disclosed in Newman’s deliberations upon the Real Presence, reflections that prove significant, as well, in his two novels, Loss and Gain and Callista, and also in certain of his more studied theological discourses. For Newman, divinity comes to humanity in a transformative fashion of theosis3 through two communions, communion in the Sacrament of the Eucharist and communion within the body of believers, and the “religious music” of

中文翻译：

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Cor ad cor loquitur：纽曼作品中的情感与信徒的共融

一生中，约翰·亨利·纽曼（John Henry Newman）进行了超过一千次讲道，以指导逻辑，非常理性的声音为特色的同志努力。这样的话，即使是随便的阅读，当代读者也仍然可以清楚地理解。然而，即使没有马修·阿诺德（Matthew Arnold）的亲身经历，“声音的最吸引人，用宗教音乐的言语和思想打破沉默-微妙，甜美，悲哀”，任何接近讲道或纽曼多样化著作的人都必须对他印象深刻。一种明显的情感，可以使这些单词，打算听或读的单词得到启发（Q. Willy 73中的qtd。）。如纽曼在《 Apoologia Pro Vita Sua》中所坚持的，如果是“具体的原因所在”和“整个移动的人”，那么对于纽曼来说，这个人的生活，移动，并与理性的道理和肉体的道理（136）有紧密的联系。1有时被称为“肉体化的神学” 2是纽曼坚持不懈地建构和赞美神的恩典，神性存在的核心。纽曼发现化身为“基督教的中心方面”可能澄清他对通过教会，特别是圣体圣事的圣礼而来的成圣的关注，并且可以解释他对“纸面逻辑”的几乎烦躁的解雇，以便他可以接受完全人性化，完全个人化，完全可通过性以及因此完全情感化的徽标（《基督教教义发展论》第36期；《启示录》第136页）。悔改和进行中的属灵对话将成为理性的一部分，但对于朝圣者灵魂，他们仍将是他们的内心语言。当他从圣弗朗西斯·德·塞勒斯（Saint Francis de Sales）升任红衣主教时，座右铭是ad ad cor loquitur。纽曼对“真实存在”的思考特别揭示了这种能传达早期和晚期布道的热情情绪，在他的两本小说《失落与增益》和《卡莉斯塔》以及他的某些更深入研究的神学论述中，这种反思也具有重要意义。 。对于纽曼来说，神性通过两种圣餐，圣体圣礼中的圣餐和信徒体内的圣餐以神学的变革方式3转化为人类。纽曼对“真实存在”的审议特别揭示了这种能传达早期和晚期布道的热情情绪，在他的两本小说《失落与增益》和《卡莉斯塔》以及他的某些更深入研究的神学话语中也证明了这一点很重要。 。对于纽曼来说，神性通过两种圣餐，圣体圣礼中的圣餐和信徒体内的圣餐以神学的变革方式3转化为人类。纽曼对“真实存在”的审议特别揭示了这种能传达早期和晚期布道的热情情绪，在他的两本小说《失落与增益》和《卡莉斯塔》以及他的某些更深入研究的神学话语中也证明了这一点很重要。 。对于纽曼来说，神性通过两种圣餐，圣体圣礼中的圣餐和信徒体内的圣餐以神学的变革方式3转化为人类。