Francis William Newman

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Francis William Newman (27 June 1805 – 4 October 1897) was an English classical scholar and moral philosopher, prolific miscellaneous writer and activist for vegetarianism and other causes.

He was the younger brother of John Henry Newman. Thomas Carlyle in his life of John Sterling called him a "man of fine attainments, of the sharpest-cutting and most restlessly advancing intellect and of the mildest pious enthusiasm."Template:Sfn George Eliot called him "our blessed St. Francis" and his soul "a blessed yea".<ref name=Trilling>Lionel Trilling, "Matthew Arnold", W.W. Norton Company, 1939, p. 169</ref>

Early life

Newman was born in London, the third son of John Newman, a banker, and his wife Jemima Fourdrinier, sister of Henry Fourdrinier. With his brother John Henry, he was educated at Ealing School. He matriculated at Worcester College, Oxford in 1822, where he obtained a double first class and graduated B.A. in 1826. He was elected fellow of Balliol College in the same year.Template:Sfn<ref name="ODNB">Template:Cite ODNB</ref><ref>Template:Alox2</ref>

During his undergraduate days, his father's bank having failed, he was able to complete his degree by relying on financial support from his older brother John Henry.<ref name="ODNB"/> Early in his student period, however, lodging as he did with his brother, he disagreed enough on established religion to feel, at least as he expressed it in a late autobiographical work, that there was a breach in their relationship.<ref>Template:Cite book</ref> He never graduated M.A., normally at Oxford a pure formality, since he shortly acquired religious scruples about signing as required the 39 Articles.<ref>Template:Cite book</ref>

In 1827, Newman went to Delgany, County Wicklow, where for a year he tutored the sons of Edward Pennefather, There he fell under the influence of Pennefather's brother-in-law, the Rev John Nelson Darby, one of the nascent group of Plymouth Brethren, who he describes in Phases of Faith as "the Irish Clergyman".<ref name="ODNB"/>

Conscientious scruples respecting the ceremony of infant baptism then led him to resign his fellowship in 1830.Template:Sfn<ref name = "new">Template:Cite book</ref>

Missionary

Newman then took another position, in the family of Henry Parnell, 4th Baronet Parnell. An obituary of Edward Cronin, a Catholic convert widowed in 1829, suggests a Bible study group as origin of the sequel.<ref>Template:Cite book</ref> Newman had recently been rejected by Maria Rosina Giberne, whom he had been courting for seven years, and had been helping his brother with parish work at Littlemore.<ref name="ODNB"/>

Shortly, in September 1830, Newman left Ireland with a party bound for Baghdad. They intended to join the independent faith mission of Anthony Norris Groves, who was working there with John Kitto and Karl Gottlieb Pfander. The party included John Vesey Parnell, who was its financial backer with John Gifford Bellett, Edward Cronin, and others. The journey, guided by the early views of Darby, ended badly.<ref>Template:Cite ODNB</ref><ref>Template:Cite ODNB</ref><ref>Template:Cite journal</ref> Newman's letters written home during the period of his mission were collected and published in 1856.Template:Sfn There are other accounts, by the Brethren historian William Blair Neatby, and by Henry Groves, son of Anthony Norris Groves.

In 1833, Newman returned to England, via Tehran, with Kitto, arriving in June.<ref name="ODNB"/> He intended to find additional support for the mission: but rumours of unsoundness in his views on the doctrine of eternal punishment had preceded him.Template:Sfn

Academic

Finding himself looked upon with suspicion by erstwhile evangelical colleagues, including Darby, Newman gave up on his vocation of missionary. He became classical tutor at the non-sectarian Bristol College, which existed 1831–1841 at Park Row, Bristol.Template:Sfn

In 1840 he became classics professor at Manchester New College, the dissenters' college lately returned from York, at the time linked to London University. In 1846 he moved to become a professor of Latin at University College, London, where he remained until 1869.Template:Sfn

In 1856 Newman produced a translation of the Iliad which was heavily criticised by the poet and literary critic Matthew Arnold,<ref>Template:Cite book</ref> which led to a bitter quarrel between the two in 1860 and resulted in Arnold's series of essays on translation, On Translating Homer.<ref>Template:Cite book</ref>

Views

Newman once described himself as "anti-everything".<ref name=Sieveking>I.G. Sieveking, "Memoir and Letters of Francis W. Newman", London, 1909, p.26</ref> Wilfrid Meynell commented that Newman was as a "deist, vegetarian, anti-vaccinationist, to whom a monastery is even as a madhouse."<ref>Meynell, Wilfrid. (1890). Cardinal Newman: A Monograph. London: John Sinkins. p. 5</ref> Literary critic Lionel Trilling described Newman as a "militant vegetarian, an intransigent anti-vivisectionist, an enthusiastic anti-vaccinationist."<ref>Trilling, Lionel. (1939). Matthew Arnold. W. W. Norton & Company. p. 170</ref>

"The perfection of the soul, he said, lay in its becoming woman. He believed in woman's right to vote, to educate herself and to ride astride". He sought to make life rational in all things, including clothing. He wore an alpaca tailcoat in summer, three coats in winter (the outer one green), and in bad weather, he wore a rug with a hole cut for his head. When it was muddy, he wore trousers edged with six inches of leather.<ref name=Sieveking/>

Christian and secularist belief

As a young man, Newman was a fervent evangelical, associating with Walter Mayers and Thomas Byrth.<ref name="ODNB"/> At Oxford he was acquainted with radical Calvinist evangelicals, such as the circle around John Hill (1786–1855) of St Edmund Hall. In 1827 he encountered Benjamin Wills Newton of Exeter College, a future Plymouth Brethren founder, and Joseph Charles Philpot of his own college, who was his predecessor in the Pennefeather household in Dublin, much impressed by Darby.<ref>Template:Cite book</ref><ref>Template:Alox2</ref><ref>Template:Alox2</ref>

Newman returned from Baghdad in 1833 a deist. He remained throughout life a believer in a theism, which has been described as "versatile".<ref name="ODNB"/><ref name="19C"/><ref>Template:Cite book</ref><ref>Template:Cite book</ref> He had a believer's baptism in 1836 at Broadmead Chapel.<ref name="ODNB"/> He often attended both Unitarian and Baptist religious services, but was agnostic on many aspects of Christian doctrine.<ref name="19C">Template:ThoemmesBritish19C</ref>

In London of the 1840s Newman associated with the radical group comprising also William Henry Ashurst, William James Linton, William Shaen, James Stansfeld, Peter Alfred Taylor, mixing Unitarians and freethinkers.<ref>Template:Cite book</ref> Harriet Martineau wrote to William Johnson Fox in 1849 about the "religious state of the world", saying "I am in the midst of the F Newman set of friends", mentioning also Bonamy Price's praise for Newman.<ref>Template:Cite book</ref>

The liberal theological movement to which Newman belonged was hailed by George Jacob Holyoake, founder of British secularism. It equally received heavy criticism. The Anglican Clerical Journal, edited by Henry Burgess, wrote in 1854 of the "openly destructive volumes" of Newman and Theodore Parker.<ref>Template:Cite book</ref> In that year, Newman published Catholic Union: Essays Towards a Church of the Future, as the Organization of Philanthropy.<ref>Template:Cite book</ref>

Journalism and controversy

Newman wrote, anonymously, a favorable review of Vestiges of the Natural History of Creation for the first issue in 1845 of the Prospective Review, a journal edited by James Martineau, John Hamilton Thom and two other Unitarian ministers in the north of England.<ref>Template:Cite book</ref> The content is considered to reflect the influence on Newman at this time of Baden Powell, in the area of science and religion.<ref>Template:Cite book</ref>

With Martineau and others such as James Anthony Froude and Edward Lombe, he was one of the unorthodox but "respectable" backers when John Chapman took over the radical Westminster Review in 1851.<ref>Template:Cite book</ref> The embattled Newman was a figure of controversy, particularly with Henry Rogers and his The Eclipse of Faith, or, A Visit to a Religious Sceptic of 1852, to which Newman replied.<ref>Template:Cite ODNB</ref> He was supported in the Westminster Review by a sympathetic article of 1858, "F. W. Newman and his Evangelical Critics", by Wathen Mark Wilks Call, that classed him as an "honest doubter".<ref>Template:Cite journal</ref> Considering the reception of ten books by Newman from the 1850s, Call (writing anonymously) concluded that many of his opponents "failed in candour, courtesy, generosity, and conscientiousness."<ref>Template:Cite book</ref>

Newman himself published in the Westminster Review the provocative "Religious Weaknesses of Protestantism" in 1859. Circulation dropped, but Edward Henry Stanley stepped up with financial support.<ref>Template:Cite book</ref> One of those offended was Henry Bristow Wilson, who thought it anti-Christian.<ref>Template:Cite book</ref> He was one of the seven authors of Essays and Reviews (1860), which argued for a different version of liberal theology; among the other authors, Baden Powell was clearly influenced by Newman's views, while there is evidence that Mark Pattison took Phases of Faith to heart.<ref>Template:Cite book</ref><ref>Template:Cite book</ref>

Returning to the topic at book length, Newman published The Religious Weakness of Protestantism in 1866.<ref name="DNB"/> He was slow to drop the sola scriptura doctrine of Darby.<ref>Template:Cite book</ref> Over time he developed arguments against it, under the headings of Bibliolatry and bigotry.<ref>Template:Cite book</ref>

He went on to contribute 11 articles in the early 1870s to Fraser's Magazine, edited by Froude.<ref>Template:Cite journal</ref>

Social purity movement

Newman was both a supporter of a radical individualism and opponent of a centralised state;<ref name="19C"/><ref>Template:Cite book</ref> and an ethicist who opposed free love, and was concerned with urban libertinism and prostitution.<ref name="19C"/><ref>Template:Cite book</ref> In 1869 he became involved in the opposition to the Contagious Diseases Acts.<ref>Template:Cite book</ref> In 1873 he stood his ground, while chairing a meeting against the Acts in Weston-super-Mare, confronting disruptive protesters.<ref>Template:Cite book</ref>

In his lectures of the 1850s on political economy, Newman had commented on the "population doctrine" of Thomas Malthus. While he did not contest it in the abstract, in his view, the practical applications of the doctrine had been "deplorably and perniciously false."<ref>Template:Cite book</ref>

An opponent of birth control, Newman put a case that sexual excess was a danger to women's health.<ref>Template:Cite book</ref> The Moral Reform Union, launched in 1881 and commended by The Englishwoman's Review, published Newman's book 1889 book The Corruption Now Called Neo-Malthusianism.<ref>Template:Cite book</ref><ref>Template:Cite book</ref>

Vegetarianism

Newman joined the Vegetarian Society in 1868,<ref name="Spencer">Spencer, Colin. (1995). The Heretic's Feast: A History of Vegetarianism. University Press of New England. pp. 274–276. Template:ISBN</ref> and was President of the Society from 1873 to 1884.<ref name="Gregory 2002">Template:Cite book</ref> He was opposed to the dogmatic ideas of raw foodism and objected to the disuse of flavourings and salt. He commented that "the number of dogmatic prohibitions against everything that makes food palatable will soon ruin our society if not firmly resisted." In 1877, Newman criticized a raw food book of Gustav Schlickeysen.<ref name="Spencer" />

He made an associate membership possible for people who were not completely vegetarian, such as those who ate chicken or fish. From 1875 to 1896, membership for the Vegetarian Society was 2,159 and associate membership 1,785.<ref name="Spencer"/>

Newman did not like the term "vegetarian" because it implied someone who ate only vegetables. Instead, he preferred the Greek term "anti-creophagite" or "anti-creophagist" (anti-flesh eater). This idea was not supported by other members of the Society, as few people knew what the term meant.<ref>Sieveking, Isabel Giberne. (1909). Memoir and Letters of Francis W. Newman. London: K. Paul, Trench, Trübner. p. 118</ref> He used the phrase "V E M" diet (vegetables, eggs, milk).<ref>Newman, Francis William. (1883). Essays On Diet. London: Kegan Paul, Trench, & Co. p. 24</ref> Newman consumed dairy and eggs. In 1884, a hostile review of his book Essays on Diet commented that he "is no vegetarian himself in the strict acceptation of the word, for he takes milk, eggs, butter, and cheese."<ref>Template:Cite journal</ref> Newman believed that abstinence from meat, fish and fowl should be the only thing the Vegetarian Society advocates. Some members believed that Newman was not strict enough.<ref name="Spencer"/> However, under Newman's presidency the Society flourished as income, associates and membership numbers increased.<ref>Template:Cite journal</ref>

In the 1890s, Newman converted to a pescetarian diet, and consumed white fish.<ref>May Vegetarians Eat Fish?. Dundee Evening Telegraph (11 September 1895).</ref>

Vaccination

Newman was an anti-vaccinationist and supported the Anti-Compulsory Vaccination League. He carried over arguments, against following the advice of a "medical clique", that he had used against the Contagious Diseases Acts.<ref>Template:Cite book</ref> In 1869, an article in The Lancet journal criticized Newman for holding this opinion and tried to convince him to withdraw his support for the League.<ref>Anonymous. (1869). F. W. Newman as an Anti-Vaccinator. The Lancet 2: 346.</ref>

One of Newman's opponents in the vaccination controversy was Henry Alleyne Nicholson (Harry), whom he had tutored, and the son of his good friend John Nicholson. He declined to answer Henry's pamphlet.<ref>Memoir and Letters of Francis W. Newman (1909) by I. Giberne Sieveking, chapter IX</ref>

Land reform

The Land as National Property: With Special View to the Scheme of Reclaiming it for the Nation Proposed by Alfred Russel Wallace (1886)<ref>Template:Cite book</ref>

Newman was quoted by James Platt as stating that "the ownership of land is a monstrous despotism".<ref>Template:Cite book</ref>

During the 1870s, Newman supported Matthew Vincent's scheme for acquiring land to provide smallholdings for agricultural labourers.<ref>s:The Dictionary of Australasian Biography/Vincent, J. E. Matthew</ref>

Family

Newman was married twice, firstly on 23 December 1835 to Maria Kennaway (died 1876).<ref>Template:Cite thesis</ref> She was the second daughter of Sir John Kennaway, 1st Baronet, and a Plymouth Sister.<ref name="19C"/><ref>Template:Cite book</ref> They had met at Escot House in 1834.<ref>Template:Cite book</ref> Francis's mother Jemima was at the end of her life — she died in spring 1836 — but welcomed Maria to the Newman family home. John Henry Newman found that unacceptable. By 1840 the brothers were more reconciled, at least in correspondence.<ref>Template:Cite book</ref>

Maria's sister Frances married Edward Cronin in 1838.<ref>Template:Cite book</ref>

The couple had no children.<ref name="ODNB"/> Under the will of John Sterling (died 1844), Francis became guardian of his orphaned son Edward Conyngham Sterling.<ref>Template:Cite book</ref><ref>Template:Cite book</ref> Edward (Teddy) went to live with the Newmans in Manchester;<ref>Template:Cite book</ref> for a while his younger brother, John Barton Sterling was there also − their sisters went to their uncle Anthony Coningham Sterling.<ref>Template:Cite journal</ref> Edward Sterling was an artist, and married in 1868 Bertha Stone, a suffragist, daughter of Frank Stone.<ref>Template:Cite book</ref> Born in 1831 on Munro Plantation, St Vincent, he died in 1877.<ref>Template:Cite ODNB</ref><ref>Template:Cite news</ref> He had a house built in Sheffield Terrace, London, in 1876, by Alfred Waterhouse.<ref>Template:Cite book</ref>

Secondly, Newman married Eleanor Williams on 3 December 1878.<ref name="ODNB"/>

Death

After his retirement from University College, Newman continued to live for some years in London, subsequently moving to Clifton, and eventually to Weston-super-Mare, where he died in 1897. He had been blind for five years before his death, but retained his faculties to the last.Template:Sfn

Newman's funeral address was given by John Temperley Grey.<ref name="DNB">Template:Cite DNBSupp</ref> It contained the comment that he was "a saint in the very thick of life's battle."<ref>Template:Cite book</ref>

Legacy

Newman is listed on the south face of The Reformers' Memorial in Kensal Green Cemetery in London.<ref>Template:Cite web</ref>

Karl Marx quoted from Newman's "Lectures on Political Economy", given at Bedford College in Capital, Volume III, p. 595.

Works

Newman studied mathematics and oriental languages, but wrote little until 1847.Template:Sfn He is credited with the Weierstrass definition of the gamma function (1848, in reciprocal form).<ref>Template:Cite journal</ref>

Linguistic

As listed in the Dictionary of National Biography.

A Collection of Poetry for ... Elocution, 1850
Homeric Translation in Theory and Practice, 1861; a reply to Matthew Arnold.
The Text of the Iguvine Inscriptions, 1864<ref>Template:Cite book</ref>
A Handbook of Modern Arabic, 1866<ref>Template:Cite book</ref>
Translations of English Poetry into Latin Verse, 1868<ref>Template:Cite book</ref>
Orthoëpy ... Mode of Accenting English, 1869
Dictionary of Modern Arabic, 1871, 2 vols.<ref>Template:Cite book</ref><ref>Template:Cite book</ref>
Libyan Vocabulary, 1882<ref>Template:Cite book</ref>
Comments on the Text of Æschylus, 1884
Supplement ... and Notes on Euripides, 1890
Kabail Vocabulary, 1887

Translations or adaptations into Latin:

Template:Cite book
Template:Cite book (In the preface Newman describes himself as "taking only the general idea from Defoe".)

Religion

Prominent were:

History of the Hebrew Monarchy (1847; 1853);<ref>Template:Cite book</ref> intended to introduce the results of German scholarship and Biblical criticism.Template:Sfn
The Soul (1849; 3rd edit. 1852)<ref>Template:Cite book</ref> This work made a favourable impression on Charlotte Brontë.<ref>Template:Cite book</ref>
Phases of Faith (1850; 1852), autobiographical, detailing the author's passage from Calvinism to theism.<ref>Template:Cite book</ref>
Theism, Doctrinal and Practical, 1858<ref>Template:Cite book</ref>

Others listed in the Dictionary of National Biography:

On the Relation of Free Churches to Moral Sentiment, 1847
Thoughts on a Free and Comprehensive Christianity, Ramsgate [1865]
The Religious Weakness of Protestantism, Ramsgate, 1866
On the Defective Morality of the New Testament, Ramsgate, 1867.
The Bigot and the Sceptic, Ramsgate [1869]
James and Paul, Ramsgate, 1869
Anthropomorphism, Ramsgate, 1870
On the Causes of Atheism [1871]
The Divergence of Calvinism from Pauline Doctrine, Ramsgate, 1871
The Temptation of Jesus, Ramsgate [1871]
On the Relation of Theism to Pantheism, and on the Galla Religion, Ramsgate, 1872
Thoughts on the Existence of Evil, Ramsgate [1872]
On the Historical Depravation of Christianity, 1873
Ancient Sacrifice, 1874
Hebrew Theism, 1874
The Two Theisms [1874]
On this and the other World [1875]
Religion not History, 1877
Morning Prayers, 1878; 1882
What is Christianity without Christ? 1881
A Christian Commonwealth, 1883
Christianity in its Cradle, 1884; 1886
Life after Death? 1886; 1887
The New Crusades; or the Duty of the Church to the World, Nottingham, 1886
Hebrew Jesus: His true Creed, Nottingham, 1895

Posthumous was

Mature Thought on Christianity, 1897, edited by George Jacob Holyoake.<ref>Template:Cite book</ref>

Social and political

As listed in the Dictionary of National Biography.<ref name="DNB"/>

A State Church not Defensible, 1845; 1848
On Separating ... Church from State, 1846
Appeal to the Middle Classes on ... Reforms, 1848
On ... Our National Debt, 1849
Lectures on Political Economy, 1851<ref>Template:Cite book</ref>
The Ethics of War, 1860
English Institutions and their ... Reforms, 1865
The Permissive Bill, Manchester, 1865
The Cure of the great Social Evil, 1869; first part reprinted as On the State Provision for Vice, 1871; second part reprinted, 1889
Europe of the near Future, 1871
Lecture on Women's Suffrage, Bristol [1869]
Essays on Diet, 1883<ref>Template:Cite book</ref>
The Land as National Property [1886]
The Corruption now called Neo-Malthusianism, 1889; 1890
The Vaccination Question, 5th edit. 1895

Other

Template:Cite book
Template:Cite book
Physiological Arguments in Favor of Vegetarianism. The Herald of Health, 1875.
Contributions chiefly to the Early History of Cardinal Newman (1891), considered at the time deficient in fraternal feeling.Template:Sfn

References

Template:Reflist

External links

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Attribution

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Template:People in veganism and vegetarianism Template:Authority control

Francis William Newman

Contents

Early life

Missionary

Academic