This dissertation is the first full-length study of the apocalyptic thought of John Henry Newman (1801-1890). As such it fills lacunae in the fields of Newman scholarship and apocalyptic studies simply by showing that there is a significant amount of apocalyptic thought to be found in Newman's writings and that he deserves to be recognized as an important figure in this Christian theological tradition. The dissertation also makes three larger contributions to scholarship. It addresses the perennial and unresolved question of Newman's intellectual coherence and theological identity. It argues that attending to the role of apocalyptic narrative in his thought reveals a unique integrity and consistency in what otherwise appears to be a highly eclectic set of writings. It explains how apocalyptic thought provided a master narrative that oriented his life and work, the varied path of his religious and literary career, as well as the development of his mature mind. To scholars of apocalyptic thought this dissertation demonstrates that Newman was a fervent inheritor of the British Protestant apocalyptic tradition and that his efforts to renew and extend its narrative led to his realization of a distinctively modern Catholic apocalyptic perspective as well as a profound conviction of the "secularizing" effects of the classically Protestant identification of the Pope as Antichrist. To Christian thinkers interested in the criticism of modernity this dissertation shows how Newman's practice of apocalyptic thought yielded his interpretation and critique of the 'liberalism' that he identified in the modern Western reduction of religion to private sentiment and its attendant assertion of 'secular reason' as sovereign over all inherited authorities and traditions. This dissertation makes these three arguments in order to construct a new interpretation of Newman as the Anglo-Christian thinker who converted apocalyptic narration from its Protestant misuse to reconstruct a Catholic figuration of history and produced an 'apocalyptic critique of modernity.' It shows that this reading of Newman is obliquely communicated in his autobiographical APOLOGIA PRO VITA SUA (1864), and it critically employs that text as a guide to its analysis of the origins, development, and broader significance of Newman's apocalyptic thought.