¹ Coulson, J. (ed.), Theology and the University. An Ecumenical Investigation (London 1963)Google Scholar. For the setting, see Sharratt, B., ‘English Roman Catholicism in the 1960s’, in Hastings, A. (ed.), Bishops and Writers. Aspects of the Evolution of Modem English Catholicism (Wheathampstead, Herts., 1977), pp. 127–158Google Scholar.

² Butler, B. C. (O. S. B.), The Originality of St Matthew (Cambridge 1957)Google Scholar; Spirit and Institution in the New Testament (London 1961)Google Scholar–exegesis; The Idea of the Church (London 1962)Google Scholar; The Church and Unity (London 1979)Google Scholar– ecclesiology; Prayer. An Adventure in Living (London 1961Google Scholar; 1983)– spirituality; The Church and Infallibility (London 1954)Google Scholar; Why Christ? (London 1960); An Approach to Christianity (London 1981)Google Scholar–apologetics.

³ Idem., The Theology of Vatican II (London 1967; 19812)Google Scholar.

⁴ For his intellectual autobiography, see idem., A Time to Speak (Southend‐on‐Sea 1972)Google Scholar; see also Searching. Essays and Studies (London 1974)Google Scholar.

⁵ Davis, C., Liturgy and Doctrine. The Doctrinal Basis of the Liturgical Movement (London 1960)Google Scholar; The Study of Theology (London 1962)Google Scholar; The Making of a Christian (London 1964)Google Scholar.

⁶ For his ‘post‐Catholic’ theology, see e.g. Christ and the World Religions (London 1970)Google Scholar; The Temptations of Religion (London 1973)Google Scholar; Body as Spirit. The Nature of Religious Feeling (London 1976)Google Scholar, Davis returned quietly to the practice of Catholicism in the 1990s.

⁷ As well as writing studies of general topics in (especially) the philosophy of mind–Action, Emotion and Will (London 1963Google Scholar; 1966); The Anatomy of the Soul. Historical Essays on the Philosophy of Mind (Oxford 1973)Google Scholar; Will, Freedom and Power (Oxford 1975)Google Scholar, Kenny showed an enduring fascination with the giants of the Catholic philosophical tradition–Descartes. A Study of his Philosophy (New York 1968Google Scholar); The Five Ways. St Thomas Aquinas's Proofs of God's Existence (London 1969)Google Scholar; Thomas More (Oxford 1983)Google Scholar. He hovered between obsessed ex‐believer–Faith and Reason (New York 1983)Google Scholar; God and Two Poets: Arthur Hugh Clough and Gerard Manley Hopkins (London 1988)Google Scholar; What is Faith? Essays in the Philosophy of Religion (Oxford 1992)Google Scholar, and servant of secular academe and State: A Life in Oxford (London 1997)Google Scholar; The Ivory Tower. Essays in Philosophy and Public Policy (Oxford 1988)Google Scholar.

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⁹ Hastings, A., A History of English Christianity, 1920–1985 (London 1986), pp. 574–575Google Scholar.

¹⁰ Coulson, J., Newman and the Common Tradition (Oxford 1970)Google Scholar; Religion and Imagination (Oxford 1981)Google Scholar. Coulson's own legacy was the creation of the ‘Newman Fellowship Trusts’, earlier the Downside Fellowship at the University of Bristol, and presently held by Dr Carolyn Muessig, an expert on mediaeval monastic preaching. I am grateful to Abbot Charles Fitzgerald‐Lombard of Downside for this information. A very different appeal to the English literary scene is constituted by the Tolkienesque inspiration of Haughton, Rosemary, Tales from Eternity. The World of Faerie and the Spiritual Search (London 1973)Google Scholar; The Passionate God (London 1981Google Scholar).

¹¹ Wicker, B., Culture and Liturgy (London 1963)Google Scholar–with appeal to D. H. Lawrence, Dickens, George Eliot, Hardy, Morris, T. S. Eliot, Orwell. Important influences were Raymond Williams and E. P. Thompson, a remark of whose William Morris. Romantic to Revolutionary (London 1955)Google Scholar– Morris has not sufficiently emphasized the ideological role of art, its active agency in changing human beings and society as a whole, its agency in man's class‐divided society'–quoted in Culture and Liturgy, op. cit., p. 141, provides the marching orders whereby these figures are rallied. Culture and Theology. A Sketch for Contemporary Christianity (London 1966)Google Scholar adds Golding to the writers' gallery but appeals more widely to social theorists (Marx, Marcuse); anthropologists of religion (Eliade, van der Leuuw); and philosophers (Merleau‐Ponty, Wittgenstein).

¹² Kenny, M., The First New Left. British Intellectuals after Stalin (London 1995)Google Scholar; and for the Second New Left–and more widely–Widgery, D., The Left in Britain, 1956–1968 (Harmondsworth 1976)Google Scholar. A Catholic comment from a fairly balanced standpoint was Cameron, J. M., ‘The New Left in Britain’, The Listener 64. 1641 (8. 9. 1960), pp. 367–368Google Scholar. Those Catholics who gravitated towards the New Left did so for a variety of motives–reaction to what was perceived as the accommodationism of German Catholicism under Nazi rule; the hostility to the British Establishment aroused by the Suez Crisis; the nuclear arms issue which in the 1980s would unite Catholic radicals with the more rigorous of the orthodox moralists. From the standpoint of the late 1990s it seems a considerable waste of energies, an example of the excessive diversion of Christian talent into non‐virtuous theories and practice of justice via ideological schemes. Yet some of the ideas produced may prove recuperable: see, e.g. Wicker, B., First the Political Kingdom. A Personal Appraisal of the Catholic Left (London 1967)Google Scholar; Eagleton, T., The Body as Language (London 1970)Google Scholar.

¹³ Wicker, B., The Story‐Shaped World. Fiction and Metaphysics: some Variations on a Theme (London 1975)Google Scholar.

¹⁴ Already there is attention to literary tropes in Lash, N., Newman on Development (London 1975)Google Scholar; indicative are such later titles as Doing Theology on Dover Beach (London 1979)Google Scholar, with a reference to Arnold; Easter in Ordinary. Reflections on Human Experience and the Knowledge of God (London 1988)Google Scholar, with a reference to Herbert.

¹⁵ Ernst, C., Multiple Echo. Explorations in Theology, edited by Kerr, F. and Radcliffe, T. (London 1979)Google Scholar, offers a representative set of soundings in his thought.

¹⁶ Kerr, F. (O.P.), Immortal Longings. Versions of Transcending Humanity (London 1997)Google Scholar. Via philosophers, the book considers literary ‘versions’ of transcendence (or anti‐transcendence) in for instance Samuel Beckett, Blake, Dante, Henry James, Shakespeare, while Iris Murdoch, a major voice in the work, can count as both thinker and imaginative writer.

¹⁷ Sherry, P., Spirit and Beauty: An Introduction to Theological Aesthetics (Oxford 1992)Google Scholar. Sherry arrived at this topic by way of Wittgenstein–idem., Religion, Truth and Language‐Games (London 1977)Google Scholar–and anthropology, as represented in his Spirit, Saints and Immortality (London 1984)Google Scholar.

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¹⁹ Soskice, J. Martin, Metaphor and Religious Language (Oxford 1985)Google Scholar; idem., ‘Sight and Vision in Medieval Christian Thought’, in Brennan, T. and Jay, M. (ed.), Vision in Context (London 1996)Google Scholar.

²⁰ Bell, M., F. R. Leavis (London 1988)Google Scholar makes at more sustained length the comparison with Heidegger suggested by Fergus Kerr in ‘Liberation and Contemplativity’, New Blackfriars 50.587 (1969), pp. 356–366, and Resolution and Community', idem. 50.589 (1969), pp. 471–482.

²¹ Kenny would go on to develop his own view of the sage in Wittgenstein (London 1973)Google Scholar, and The Legacy of Wittgenstein (Oxford 1984)Google Scholar. As a literary executor of Wittgenstein's corpus, Professor G. E. M. Anscombe would play a major role as translator and interpreter of his work: especially in re Remarks on the Foundations of Mathematics (Oxford 1956)Google Scholar; Tractatus Logico‐Philosophicus (London 1959)Google Scholar, Notebooks 1914–1916 (London 1961)Google Scholar, Philosophical Investigations (Oxford 1963)Google Scholar, and Zettel (Oxford 1967)Google Scholar.

²² For McCabe see McCabe, H. O. P., The New Creation (London 1964)Google Scholar; Law, Love and Language (London 1968)Google Scholar, and God Matters (London 1987)Google Scholar.

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²⁶ McMylor, P., Alasdair Maclntyre. Critic of Modernity (London 1994)Google Scholar; Horton, J. and Mendus, S. (eds.), After Maclntyre. Critical Perspectives on the Work of Alasdair Maclntyre (Oxford 1994)Google Scholar.

²⁷ Geach, P. T., Mental Acts (London 1957)Google Scholar; Reference and Generality. An Examination of Some Mediaeval and Modern Theories (New York 1962; 19803)Google Scholar; Logic Matters (Oxford 1972)Google Scholar; Reason and Argument (Oxford 1976)Google Scholar; note also his translations (with M. Black) from Frege's philosophical writings (Oxford 1952); Dummett, M., Intuitionist Mathematics and Logic (Oxford 1974–1975)Google Scholar; Elements of Intuitionism (Oxford 1977)Google Scholar; Truth and other Enigmas (London 1978)Google Scholar; The Interpretation of Frege's Philosophy (London 1981)Google Scholar; Frege. Philosophy and Language (London 1981)Google Scholar.

²⁸ Braine, D., The Reality of Time and the Existence of God: the Project of Proving God's Existence (Oxford 1988)Google Scholar; The Human Person, Animal and Spirit (London 1993)Google Scholar. Braine's ‘reconstruction of epistemology’, the third part of his master‐work, is still to appear.

²⁹ Davies, B. (O.P.), An Introduction to the Philosophy of Religion (Oxford 1982)Google Scholar; Thinking about God (London 1985)Google Scholar; Williams, C. J. F., What is Truth? (Cambridge 1976)CrossRefGoogle Scholar; What is Existence? (Oxford 1981)Google Scholar; What is Identity? (Oxford 1989)Google Scholar; Being, Identity and Truth (Oxford 1992)Google Scholar; Haldane, J. J. (with J. J. C. Smart), Atheism and Theism (Oxford 1996)Google Scholar. See also their common intellectual ancestor: G. E. M. Anscombe and P. T. Geach, “Aquinas” in Three Philosophers, op. cit., pp. 65–125.

³⁰ ‘A Bibliography of the Publications of Dom Illtyd Trethowan’, Downside Review 95. 320 (1977), pp. 157–163Google Scholar; A. Baxter, ‘Illtyd Trethowan as Thinker: An Appreciation’, ibid., 112. 387 (1994), pp. 75–87. Insofar as Trethowan had English successors in looking to Augustine for philosophical inspiration, these were mediated in part by Lonergan, Hugo Meynell (who, however, moved to Canada), God and the World. The Coherence of Christian Theism (London 1971)Google Scholar; An Introduction to the Philosophy of Bernard Lonergan (London 1976)Google Scholar, and, taken neat from the historical sources John Rist (a convert to Catholicism while teaching in Canada), Augustine. Ancient Thought Baptized (Cambridge 1994)Google Scholar. They differed, though, from Trethowan by their considerable continuing indebtedness to the English analytic school.

³¹ Anscombe, G. E. M., Twenty Opinions common among Anglo‐American Philosophers, in Ansaldo, A. (ed.), Persona, verityà e morale (Rome 1986), pp. 49–50Google Scholar.

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³⁴ Milbank, J., Pickstock, C., Ward, G. (eds.) Radical Orthodoxy. A New Theology (London 1999)CrossRefGoogle Scholar. The vision of the history of philosophy found in these writers is sometimes idiosyncratic. A more dispassionate account has been made available to English Catholics by F. C. Copleston, the Heythrop Jesuit, volumes of whose A History of Philosophy, begun in 1946, continued to appear throughout the Conciliar period and beyond.

³⁵ Orchard, B. (O. S. B.), The Griesbach Solution to the Synoptic Question (Manchester 19772)Google Scholar; A Synopsis of the Four Gospels in Greek (Edinburgh 1983)Google Scholar. Wansbrough, H. (O. S. B.), Event and Interpretation (London 1967)Google Scholar; Theology in St Paul (Cork 1968)Google Scholar; Risen from the Dead (Slough 1978)Google Scholar; The Lion and the Bull (London 1996);Google Scholar (ed.) Jesus and the Oral Gospel Tradition (Sheffield 1991)Google Scholar.

³⁶ McHugh, J., The Mother of Jesus in the New Testament (London 1975)Google Scholar. Canon McHugh is using his retirement to produce a long matured commentary on St John's Gospel for the International Critical Commentary. Earnests of what is to come are, idem., ‘“In Him was Life”. John's Gospel and the Parting of the Ways’, in Dunn, J. D. G. (ed.), Jews and Christians. The Parting of the Ways, A. D. 70 to 135 (Tü;bingen 1992), pp. 123–158Google Scholar, and ‘“Behold your Mother”. Reflections on John 19. 25–27’, in McLoughlin, W. O. S. M., and Pinnock, J. (eds.), Mary for Everyone (Leominster 1997), pp. 2–14Google Scholar. The invitation to McHugh from the International Critical Commentary serves to mark the distance travelled by English Catholic biblical scholarship since 1966 when it was content to produce in the Jerusalem Bible, a translation of the French Bible de Jerusalem of 1956, a peg on which to hang baskets of fruits gleaned from the efforts of exegetes elsewhere. In notable contrast, the New Jerusalem Bible of 1985 with Wansbrough as general editor was a translation from out of the original languages.

³⁷ Murray, R., The Cosmic Covenant. Biblical Themes of Justice, Peace and the Integrity of Creation (London 1992)Google Scholar; see also idem., ‘Hebrew Bible, Jewish Scriptures, Christian Old Testament’, The Month CCLIX. 1572 (1998), pp. 468–474Google Scholar.

³⁸ Idem., Symbols of Church and Kingdom; A Study in Early Syriac Tradition (Cambridge 1975)Google Scholar.

³⁹ Idem., ‘Maurice B6venot, Scholar and Ecumenist, 1897–1980’, Heythrop Journal XXIII (1982), pp. 1–17Google Scholar (with bibliography by J. S. Poole following at pp. 18–29).

⁴⁰ Yarnold, E. S. J., The Awe‐inspiring Rites of Initiation. Baptismal Homilies of the Fourth Century (Slough 1971)Google Scholar.

⁴¹ Meredith, A., The Cappadocians (London 1995)CrossRefGoogle Scholar; Gregory of Nyssa (London 1998)Google Scholar.

⁴² Weinandy, T. O. F. M. Cap., The Father's Spirit of Sonship. Reconceiving the Trinity (Edinburgh 1995)Google Scholar; Hill, E. O. P., St Augustine's De Trinitate: The Doctrinal Significance of its Structure', Revue des Etudes augustiniennes 19 (1973), pp. 277–286CrossRefGoogle Scholar; see also idem., The Mystery of the Trinity (London 1985)Google Scholar, and, especially, Fr Edmund's translation of Augustine, The Trinity (New York 1991)Google Scholar.

⁴³ John, E., Orbis Britanniae, and other studies (Leicester 1966)Google Scholar; Mayr‐Harting, H., The Coming of Christianity to Anglo‐Saxon England (London 1972)Google Scholar.

⁴⁴ Scarisbrick, J., The Reformation and the English People (Oxford 1984)Google Scholar; Duffy, E., The Stripping of the Altars. Traditional Religion in England 1400–1580 (New Haven and London 1992)Google Scholar; Rex, R., The Theology of John Fisher (Cambridge 1991)CrossRefGoogle Scholar; Henry VIII and the English Reformation (London 1993)Google Scholar.

⁴⁵ Bossy, J, The English Catholic Community 1570–1850 (London 1976)Google Scholar; McClelland, V. A., Cardinal Manning. His Public Life and Influence, 1865–92 (London 1962)Google Scholar; English Roman Catholics and Higher Education, 1830–1903 (Oxford 1973)Google Scholar; Holmes, J. D., The Triumph of the Holy See. A Short History of the Papacy in the Nineteenth Century (London 1978)Google Scholar; More Roman than Rome. English Catholicism in the Nineteenth Century (London 1978)Google Scholar; The Papacy in the Modern World, 1914–1978 (London 1981)Google Scholar. There was a corresponding effort among Catholic historians in Scotland, inspired by John Durkan: thus for the Middle Ages, MacFarlane, L. J., William Elphinstone and the Kingdom of Scotland, 1431–1514. The Struggle for Order (Aberdeen 1995)Google Scholar; for the Reformation period, Lynch, M., Edinburgh and Reformation (Aldershot 1981)Google Scholar; and for the eighteenth and nineteenth centuries especially, the work of T. M. Devine: see, e.g., Exploring the Scottish Past. Themes in the History of Scottish Society (East Linton 1995Google Scholar). Of course other Catholic historians have looked beyond Britain: in Cambridge alone, Jonathan Riley‐Smith to the Crusading kingdoms, Peter Linehan to mediaeval Spain, David Brading to Latin America on the grand scale.

⁴⁶ Sheppard, L. C., The New Liturgy (London 1970)Google Scholar; Crichton, J. D., Christian Celebration: the Mass (London 1971)Google Scholar; Understanding the Sacraments (London 1973)Google Scholar'; Understanding the Prayer of the Church (London 1976)Google Scholar; and with Winstone, H. E. and Ainslie, J. R., (ed.) English Catholic Worship. Liturgical Renewal in England since 1900 (London 1979)Google Scholar; Howell, C. S. J., The Work of our Redemption (Oxford 1953)Google Scholar.

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⁵¹ Moore, S., God is a New Language (London 1967)Google Scholar; The Crucified is no Stranger (London 1977)Google Scholar; The Fire and the Rose are One (London 1980)Google Scholar; Let this Mind be in You: the Quest for Identity from Oedipus to Christ (London 1985)Google Scholar.

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⁵³ Burrows, R., Guidelines for Mystical Prayer (London 1976)Google Scholar; Before the Living God (London 1979)Google Scholar; also, on the companion teresian doctrine: Interior Castle Explored: St. Teresa's Teaching on the Life of Deep Union with God (London 1981)Google Scholar.

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⁵⁶ Saward, J., Perfect Fools: Folly for Christ's Sake in Catholic and Orthodox Spirituality (Oxford 1980)CrossRefGoogle Scholar; The Mysteries of March: Hans Urs von Balthasar on the Incarnation and Easter (London and Washington 1990)Google Scholar. Redeemer in the Womb. Jesus Living in Mary (San Francisco 1993)Google Scholar; Christ is the Answer. The Christ‐centred Teaching of Pope John Paul II (Edinburgh 1995)Google Scholar.

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⁵⁸ Finnis, J., Natural Law and Natural Rights (Oxford 1980Google Scholar); Moral Absolutes: Tradition, Revision and Truth (Washington 1991)Google Scholar. Expounding Catholic social teaching was less divisive: thus R. Charles, S. J. (with D. Maclaren, O. P.), The Social Teaching of Vatican II. Its Origin and Development (Oxford and San Francisco 1982)Google Scholar; McHugh, F. P. and Natale, S. (eds.), Things Old and New: Catholic Social Teaching Revisited (New York 1992)Google Scholar. Father Frank McHugh of the von Hü;gel Institute at St Edmund's College, Cambridge, also figures in the delicate area of business ethics: thus Frowen, S. and McHugh, F. P. (eds.), Financial Decision‐making and Moral Responsibility (London 1995)Google Scholar, and from the same editorial hands, Financial Competition, Risk and Responsibility (London 1998)Google Scholar.

⁵⁹ Davis, H. Francis, Williams, A. O. S. B., Thomas, I. O. P., Crehan, J. S. J., A Catholic Dictionary of Theology, I‐III (London 1962–71Google Scholar). They were gathering materials, in effect, for a ressourcement systematics: cf. I, p. ix, ‘Our work aims at presenting Catholic doctrines in the sources from which they are drawn in Scripture and Tradition, since the study of these sources is leading to a rejuvenation of theology in many parts of the Catholic world today’.

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⁶¹ Lash, N., Believing Three Ways in One God. A Reading of the Apostles' Creed (London 1992)Google Scholar; more elements of an overall dogmatics in idem., Theology on the Way to Emmaus (London 1986)Google Scholar; The Beginning and the End of ‘Religion’ (Cambridge 1996)Google Scholar, but these are essentially essays, manifesting at times a deliberate rejection of the project of systematics as such: thus, e.g. Theology on the Way to Emmaus, op. cit., p. ix. Also offered in essay form was the work of the gifted Jesuit dogmatician Bruno Brinkman, in his To the Lengths of God. Truths and the Ecumenical Age (London 1988)Google Scholar. Here, however, I must mention an ambitious proposal for a new dogmatics, based philosophically on the concept of ‘kenotic ontology’ and theologically on the root idea of the divine compassion, announced by Oliver Davies, on whom see above, n. 50.

⁶² For a history of the place, see Penny, B., Maryvale (Birmingham 1985)Google Scholar. It is hoped that the Maryvale course books will eventually be made available to a wider audience in published form.

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⁶⁴ Chiles, D., A Silken Thread. The History of Plater College, 1921–1996 (Oxford 1996), p. 200Google Scholar. What is needed is a ‘think‐tank’ which is also a ‘heart‐tank’ since empowered by the Liturgy and especially the Mass, on which English Catholics have not ceased to write, if not always to consistent effect. See, for example Lash, N., His Presence in the World. A Study of Eucharistic Worship and Theology (London 1968)Google Scholar; McHugh, J. F., The Sacrifice of the Mass at the Council of Trent', in Sykes, S. W. (ed.), Sacrifice and Redemption. Durham Essays in Theology (Cambridge 1991), pp. 157–181CrossRefGoogle Scholar; FitzPatrick, P. J., In Breaking of Bread: the Eucharist and Ritual (Cambridge 1993)CrossRefGoogle Scholar; McPartlan, P., The Eucharist Makes the Church. Henri de Lubac and John Zizioulas in Dialogue (Edinburgh 1993)Google Scholar.

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