Overview

An Essay in Aid of a Grammar of Assent is John Henry Newman's seminal work. Though completed in 1870, Newman revealed to friends that it took him 20 years to write the book after many fits and starts. J H Newman age 23 when he preached his first sermon. ... 1870 (MDCCCLXX) was a common year starting on Saturday (link will display the full calendar) of the Gregorian calendar (or a common year starting on Monday of the 12-day slower Julian calendar). ...

The Grammar was an apologia for faith. Newman was concerned with defending faith as a legitimate product of rational human activity--that assent is not contrary to human nature. He wrote this book against the background of British Empiricism which restricted the strength and legitimacy of assent to the evidence presented for it. John Locke, David Hume and John Stuart Mill, a contemporary of Newman, were the primary Empiricists that Newman was engaged with philosophically. In philosophy generally, empiricism is a theory of knowledge emphasizing the role of experience in the formation of ideas, while discounting the notion of innate ideas. ... This article is about John Locke, the English philosopher. ... David Hume (April 26, 1711 – August 25, 1776)[2] was a Scottish philosopher, economist, and historian. ... John Stuart Mill (20th May 1806 – 8th May 1873), a British philosopher and political economist, was an influential liberal thinker of the 19th century. ...

The Grammar is divided into two sections that ask and answer the following questions: can I believe what I don't understand? and can I believe what cannot be absolutely proved? The first part of the Grammar is entitled Assent and Apprehension, which deals with believing what you don't understand. The second part is entitled Assent and Inference and it addresses the issue of believing what cannot be absolutely proven.

Both parts deal with assent or belief. The first part discussed the relationship between assent and apprehension--what level of intelligent appropriation of a teaching is necessary to believe in that teaching. This section ultimately turns on a distinction between apprehension and understanding. Newman's view was that one can believe as long as one apprehends, even if one does not understand. For example, one may not understand the doctrine of the Trinity, i.e., resolve the individual propositions of the doctrine into one clear whole conception, yet legitimately believe it because apprehension is possible without understanding.

Apprehension, according to Newman, is simply an "intelligent acceptance of the idea or of the fact which a proposition enunciates." So while the regular unlearned Christian, or anyone for that matter, may not be able conceive that God is one and three, the words of the propositions that define the doctrine are clear and intellectually accessible and assent may legitimately follow.

The second part further clarified assent by comparing it with inference. The key difference between assent and inference is that assent is unconditional and inference is conditional, i.e., dependent on other propositions or ideas and unable to stand by itself.

For Newman, inference described a proposition that is intrinsically dependent on other propositions. For instance, the statement, "Therefore, the car is red," is clearly dependent on antecedent propositions for its meaning and those propositions would need to be disclosed before one could meaningfully assent. This is an inferential statement as opposed to "The car in front of the house is red," which is an assertion that can be assented to because it can stand on its own.

There are three types of inferences-formal, informal and natural. Formal inference is logic in the deductive sense. For Newman, logic is indeed extremely useful especially in science and in society. However, its real-world applicability is very limited in that its usefulness is circumscribed by its initial assumptions. For Newman, to make logic work, human thought has to be trimmed to very specific and narrow meanings such that logical statements then lose real world applicability. Logic (from Classical Greek λόγος logos; meaning word, thought, idea, argument, account, reason or principle) is the study of the principles and criteria of valid inference and demonstration. ...

Informal inference is akin to calculus. In informal inference one reaches a conclusion by considering the accumulation of converging antecedent probabilities. Natural inference is when the individual, in a simple and whole process, grasps the antecedent conditions and conclusions instantaneously. For instance, if one sees smoke, one may instantly infer the presence of fire. Natural inference, in Newman's view, is related to experience or innate ability. Calculus (from Latin, pebble or little stone) is a mathematical subject that includes the study of limits, derivatives, integrals, and infinite series, and constitutes a major part of modern university education. ...

The second part of the Grammar is where Newman introduces the concept of the Illative Sense. The Illative sense is for Newman, the intellectual counterpart of Aristotle's Phroenesis. It is the faculty of the human mind that closes the logic-gap in concrete situations and thus allowing for assent. Logic/ formal inference utilizes dependable processes that lead to a certain and firm conclusion in the fields in which it is applied. However, Newman maintained that in concrete life formal incontrovertible proof in favor of a decision is not possible--the best one can achieve is converging probabilities in favor of a conclusion. For Newman it is impossible to attain the concrete existential equivalent of logical certainty. Thus, to close that gap between converging probabilities and full assent, we need the aid of the Illative Sense in order to attain certitude in specific situations. Aristotle (Greek: Aristotélēs) (384 BC – 322 BC) was a Greek philosopher, a student of Plato and teacher of Alexander the Great. ...

Newman's aim was to show that the scientific standards for evidence and assent are too narrow and inapplicable in concrete life. He argued that logic and its conclusions are not transferable to real life decision-making as such. As a result, it is inappropriate to judge the validity of assent in concrete faith by conventional logical standards because paper logic is unequal to the task. "Logic is loose at both ends," he said, meaning that the process logic initially depends on restrictive assumptions and is thus unable to fit its conclusions neatly into real world situations.

Chapter Breakdown

Part I Assent and Apprehension

1. Modes of holding and apprehending Propositions

2. Assent considered as Apprehensive

3. The Apprehension of Propositions

4. Notional and Real Assent

5. Apprehension and Assent in the matter of Religion

Part II Assent and Inference

6. Assent Considered as Unconditional

7. Certitude

8. Inference

9. The Illative Sense

10. Inference and Assent in the matter of Religion

References

Collins, James, ed., Philosophical Readings in Cardinal Newman (Chicago: Henry Regnery, 1961).

Ker, Ian, John Henry Newman: A Biography (New York, NY: Oxford, 1988). ISBN: 0192827057

Newman, Jay, The Mental Philosophy of John Henry Newman (Ontario, Canada: Wilfrid Laurier, 1986). ISBN: 0889201862.

Norris, Thomas J. Newman and His Theological Method: A Guide for the Theologian Today (Leiden: E. J. Brill, 1977). ISBN:9004048847

Walgrave, O.P., J. H., Newman the Theologian: The Nature of Belief and Doctrine as Exemplified in His Life and Works. Translated by A. V. Littledale (London: Geoffrey Chapman, 1960).

External link

• HTML etext of the Grammar of Assent at Newmanreader.org