Mandell Kreyton - Mandell Creighton

To'g'ri muhtaram va To'g'ri hurmatli

Mandell Kreyton
London yepiskopi
Yog'och stulda o'tirgan, sochlari oqargan va uzun kulrang soqolli, bo'yli va kallaning tasviri. U shishgan oq ko'ylak, qora o'g'irlik va uzun qizil xalat kiyadi; u shuningdek kichkina dumaloq ko'zoynak taqib yuradi va bo'ynida katta oltin xoch bor.
Kreyton London episkopi sifatida, ser tomonidan Hubert fon Herkomer.
CherkovAngliya cherkovi
YeparxiyaLondon yeparxiyasi
Saylangan1896
O'rnatilgan1897 yil yanvar
Muddati tugadi1901 (o'lim)
O'tmishdoshFrederik ibodatxonasi
VorisArtur Winnington-Ingram
Boshqa xabarlar
Buyurtmalar
Ordinatsiyav. 1866 yil
Taqdirlash1891 yil aprel
Shaxsiy ma'lumotlar
Tug'ilgan(1843-07-05)5-iyul 1843 yil
Karlisl, Cumberland
O'ldi1901 yil 14-yanvar(1901-01-14) (57 yoshda)
Dafn etilganAziz Pol sobori, London
MillatiInglizlar
DenominatsiyaAnglikan
Ota-onalarRobert Kreyton va Sara Mandell
Turmush o'rtog'iLuiza fon Glehn (m. 1872 y.)
Bolalar7 bola
KasbTarixchi
Olma materMerton kolleji, Oksford

Mandell Kreyton (/ˈmændalˈkraɪteng/; 1843 yil 5-iyul - 1901 yil 14-yanvar) a Inglizlar tarixchi va a episkop ning Angliya cherkovi. Olim Uyg'onish davri papalik, Creighton ning birinchi egasi bo'lgan Dixie cherkov tarixi kafedrasi da Kembrij universiteti, tarix mustaqil akademik intizom sifatida paydo bo'lgan davrda tashkil etilgan professor. Shuningdek, u .ning birinchi muharriri bo'lgan Ingliz tarixiy sharhi, eng qadimgi ingliz tili akademik jurnal tarix sohasida. Kreyton ruhoniy sifatida ikkinchi martaba olgan Angliya cherkovi. U sifatida xizmat qilgan cherkov ruhoniysi yilda Embleton, Northumberland va keyinchalik, ketma-ket, sifatida Canon Residentiary ning Worcester sobori, Peterboro episkopi va London yepiskopi. Uning mo''tadilligi va dunyoviyligi maqtovga sazovor bo'ldi Qirolicha Viktoriya va siyosatchilarning e'tiboriga sazovor bo'ldi. O'sha paytda Kreyton bu bo'ladi degan fikr keng tarqalgan edi Canterbury arxiepiskopi uning 57 yoshida vafot etganligi sababli, o'g'lining nazorati ostiga olinmagan.

Kreytonning tarixiy asari turli xil baholandi. U ehtiyotkorlik bilan bir tekislik uchun maqtandi, ammo tarixiy haddan tashqari narsalarga qarshi turmagani uchun tanqid qilindi. O'z navbatida, u jamoat arboblari xususiy emas, jamoat ishlari uchun hukm qilinishini qat'iy ta'kidlagan. Uning konstruktivni mavhumlikka bo'lgan afzalligi yozgan asarlari orqali tarqaldi Angliya cherkovi. U cherkov o'ziga xos inglizcha sharoitlari bilan o'ziga xos tarzda shakllangan deb hisoblagan va bu jamoatning qarashlari va istaklarini aks ettirishini targ'ib qilgan Inglizlar.

Kreyton muallifga va kelajakka uylangan ayollarning saylov huquqi faol Louise Creighton va er-xotinning etti farzandi bor edi. Kreytonlar bolalarning ta'limiga juda qiziqishgan va birgalikda o'ndan ziyod maktab tarixini yozishgan. Murakkab aql va g'ayratli odam Mandell Kreyton timsol edi Viktoriya davri kuchli tomonlarida ham, kamchiliklarida ham.

Erta bolalik, 1843-1857

Karlaydagi Kreytonlar oilasi taxminan Mandell 26 yoshida bo'lgan 1870 yil. Chapdan o'ngga: Jeyms, Robert, Meri Ellen (Polli) va Mandell.

Mandell Kreyton 1843 yil 5-iyulda tug'ilgan chegara davlat shahar Karlisl, Cumberland (hozirda Kumbriya ) Saraga (nee Mandell) va Robert Kreyton. Uning otasi duradgor muvaffaqiyatli qurgan edi shkaf ishlab chiqarish va Carlisle-dagi asosiy trassa - Castle Street-da bezatish ishlari. Bir yil o'tgach, er-xotinning yana bir o'g'li Jeyms tug'ildi va 1846 yilda qizi Meri yil oldin vafot etdi. 1849 yilda yana bir qizi Meri Ellen (Polli) tug'ildi va keyingi yil Sara Kreyton kutilmaganda vafot etdi. Hech qachon qayta turmushga chiqmagan va bundan keyin ham rafiqasi haqida gapirmagan Robert, oilasi bilan yashashga kelgan turmushga chiqmagan singlisining yordami bilan bolalarni katta qildi.[1]

A o'zini o'zi yaratgan odam, Robert Kreyton doimo o'g'illarini ishlashga undab turardi. Biroq, u ularni mustaqillik hissi bilan singdirdi. Keyinchalik bu Mandellga kelib chiqishi uchun g'ayritabiiy bo'lgan kasb tanlashga imkon berdi. O'z navbatida, uning akasi Jeyms otasining duradgorlik biznesiga qo'shilib, mahalliy siyosat bilan shug'ullanadi, ikki karra Karl shahri meri etib saylanadi va keyinchalik direktorga aylanadi. Shimoliy Britaniya temir yo'li. Polli, aksincha, bolaligini "dahshatli baxtsiz" deb hisoblagan.[2] Maktabda o'qishni tugata olmaganligi sababli, u hech qachon u juda qadrlaydigan nafislikka ega bo'lmagan. Shunga qaramay, u kattalar hayotini bolalar ta'limini targ'ib qilish bilan o'tkazadi va 1927 yilda Karlayl shahri erkinligi berilgan birinchi ayolga aylanadi.[3] Do'konning yuqorisida joylashgan oilaviy yashash joylari keng, ammo spartan edi - bezak va kitoblar kam edi. Bundan tashqari, Robertga osonlikcha o'zini yo'qotish qobiliyati berilganligi sababli, uy sharoitlari qo'rqinchli va qo'rqinchli edi. Yillar o'tib, Mandell Kreytonning rafiqasi erining bolaligida oilaga daxldorlik tuyg'usi yo'qligi, ehtimol onasi yo'qligidan kelib chiqqan deb taxmin qilishi kerak edi.[4]

Kreytonning ta'limi yaqin atrofda boshlangan Dame maktabi, qattiq direktor tomonidan boshqariladi, u erda uning notinchligi va buzuqligi ko'pincha unga jazo keltirar edi. 1852 yilda u mahalliy aholiga ko'chib o'tdi sobor maktabi. U erda xarizmatik direktor Uilyam Bellning ta'siri ostida u qattiq o'qiy boshladi va akademik jihatdan muvaffaqiyat qozondi. Boshqa talabalar o'zlarining mumtoz ishlaridan parchalarni tarjima qilishda yordam so'rab kelishdi; tez orada unga taxallus berishdi "Gomer "tezkor fikr yuritgani uchun. 1857 yil noyabrida u Qirolning stipendiyasi kirish uchun imtihon Durham grammatika maktabi, etmish mil uzoqlikda joylashgan. Uning Carlisle o'qituvchilari uni tarjima qilishga tayyorlamaganliklari sababli Lotin oyati, u imtihonning bir qismini javobsiz qoldirdi va muvaffaqiyatsizlikka uchraganiga amin bo'ldi. Ammo imtihon beruvchilar uning umumiy ish faoliyatini yaxshi deb baholashdi va uni qabul qilishga qaror qilishdi. 1858 yil fevralda 15 yoshli Kreyton Karlidan jo'nab ketdi Durham.[5]

Durham maktabi, 1858–1862

Mandell Kreyton, 15 yoshda, Karlilleni tark etib, Durham maktabiga yo'l olgan yili

Darham maktabi talabalaridan XI asrda xizmatlarga borishni talab qildi Darxem sobori yakshanba va muqaddas kunlarda. Sobor oliy cherkov marosim Kreytonda unutilmas taassurot qoldirdi. Bu uning diniy hayotining markaziga aylandi va keyinchalik uning kasb tanlashiga ta'sir qiladi.[6][7] Durhamning direktori doktor Genri Xolden, a klassik olim va ta'lim islohotchisi, tez orada yangi talabaga qiziqish bildirmoqda. Xoldenning da'vati bilan Kreyton klassik mavzularda, ingliz va frantsuz tillarida sovrinlarni qo'lga kirita boshladi. Darhamdagi so'nggi yili davomida u lavozimga ko'tarildi bosh bola maktab, bu odamlarga, ayniqsa yoshroq o'g'il bolalarga ta'sir ko'rsatishga bo'lgan katta istagini jalb qilgan pozitsiya.[6] U buni yuksak axloqiy hayoti bilan o'rnak ko'rsatish orqali amalga oshirishni maqsad qilgan bo'lsa ham, u universal davrda bunday qilmagan jismoniy jazo, tayoqchani ishlatishga ikkilanib turing. Darham maktabiga yozilgan xatda monitor Kreyton maktabni tark etganidan so'ng, u shunday deb maslahat berdi: "Yodingizda bo'lsin, hech qachon birovni ozgina va har doim qattiq tashlamang: va uni bir nechta monitor kuzatib qo'yishi yaxshi"[8]

Darxem sobori dan Darham maktabi cherkov

Kreyton qattiq edi uzoqni ko'ra bilmaydigan; u ham azob chekdi ikki tomonlama ko'rish, bu uni bir ko'zni yumib o'qishga majbur qildi. Vizual nogironlik uning kuchli sportdagi ishtirokini ham cheklab qo'yganligi sababli, u yurishga ishtiyoq bilan kirishdi. Uning qishloq bo'ylab ekskursiyalari, ko'pincha sheriklari bilan, kuniga yigirma chaqirimdan ko'proq yo'l bosib o'tdi va bir necha kun davom etdi. Yurish unga mahalliy botanika va arxitektura sohasidagi doimiy qiziqishini amalga oshirish uchun ko'p imkoniyatlar berdi. Umr bo'yi u bilan birga qolish odat edi.[7]

1862 yilning bahorida Kreyton stipendiya olish uchun muvaffaqiyatsiz murojaat qildi Balliol kolleji, Oksford. U yoniga murojaat qildi Merton kolleji, Oksford klassik uchun postmasterslik. Uning arizasi muvaffaqiyatli chiqdi va Kreyton 1862 yil oktyabrda Oksfordga keldi.[9] U katta qiziqishni davom ettirdi Darham maktabi. Og'ir oilaviy hikoyada, 1866 yilda, u uch kun ichida Oksforddan Darxemgacha maktab vazifasida nutqlarni eshitish uchun piyoda yurgani aytiladi.[8]

Oksford bakalavriat, 1862–1866

Mandell Kreyton guruh bilan, to'rtburchak, da Merton kolleji, Oksford, 1864. Chapdan o'ngga ko'rinib turibdi: R. T. Rayks, M. Kreyton, C. T. Boyd va V. H. Foster.

Kreytonning yiliga 70 funt sterlingga postmasterslik qilishi uning Mertonda o'qishini qoplash uchun etarli edi, ammo bundan ko'p emas. Boshqa xarajatlari uchun u otasidan so'rashi kerak edi, uning jirkanchligi so'rashni qiyinlashtirdi. Bunday sharoitda Kreyton ko'p vaqtini Mertonda kollejning mansard xonalarida yashadi. Oxirgi yilida u kollejdan xonalarni baham ko'rish uchun chiqib ketdi Jorj Seyntsberi (1845-1933), ingliz va frantsuz adabiyotining kelajakdagi obro'li tanqidchisi, serhosil muallif va sharob tanqidchisi.[10]

Kreytonning uzoqni ko'ra olmasligi uning ishtirok etishiga to'sqinlik qilgan bo'lsa-da kriket va futbol, u kollejning eshkak eshish jamoasiga qo'shilishga muvaffaq bo'ldi. U sayr qilishni davom ettirdi. Bular, ayniqsa Oksford atrofida kech tushdan keyin bir necha soat davomida ko'plab talabalar orasida mashhur bo'lgan; Kreyton xarakterli bo'lib, kun bo'yi uzoq davom etadigan yurishlarni uyushtirdi.[10]

Kreytonning o'qishi nafaqat o'quv dasturida ko'rsatilgan kitoblarni, balki rivojlanib boraverdi. U shunchalik qattiq o'qiganki, ba'zida ta'til paytida Oksfordda o'qish uchun qolardi. Yozuvchi va shoirlar orasida u ayniqsa yaxshi ko'rar edi Karleyl, Braunlash, Tennyson va Svinbern. U siyosiy jihatdan ham xabardor bo'lib turardi. Agar u bosilsa, u shaxsning avtonomiyasiga asoslangan liberalizmni tan oldi. U qo'shildi Oksford ittifoqi va u erda kamdan-kam hollarda jamoat oldida nutq so'zlagan bo'lsa-da, u Ittifoq prezidenti etib saylandi. U o'z mahoratini norasmiy suhbatlarda, hamma joyda va hamma joyda, katta va kichik mavzularda olib boradigan, osonlikcha nimaning bo'yinturug'ini ko'targan holda o'tkazdi. Gladstone Keyinchalik "Oksfordning azoblari" deb nomlash kerak edi, bu Oksfordning kundalik tortishuvlarida hayotdan ham muhimroq, o'zini ko'ra muhimroq.[11][12]

Kreyton boshqalarga o'zlarining qobiliyatlari darajasida ta'sir o'tkazish barcha shaxslarning mas'uliyati ekanligiga jiddiy ishondi. U ta'sir o'tkazish va ko'rsatma berish uchun boshqalarni qidirdi. Taxminlarga ko'ra, Merton do'stlari orasida u "Professor" yoki "P" taxallusini olgan.[11] Ikkinchi kursida u va yana uchta talaba akademik davrda ham, ta'tilda ham ajralmas bo'lib, "To'rtburchak" nomli guruh tuzdilar.[13] O'sha davrdagi ko'pchilik singari guruh do'stligi juda kuchli edi.[14] Kreyton katta do'stlar doirasiga ega bo'lishiga qaramay, bu vaqt ichida u ayollar bilan yaqin do'stlik aloqalarini o'rnatmagan. Oxirgi davrda u do'stiga "umuman ayollar juda qoniqarsiz aqliy oziq-ovqat: ularning o'ziga xos fikrlari yoki g'oyalari yo'q ko'rinadi" deb yozgan edi.[13]

Akademik ravishda, Kreytonning maqsadi imtiyozli diplomni qo'lga kiritish bo'ldi literae humaniores, Oksforddagi eng yaxshi talabalarni jalb qiladigan klassik tadqiqotlar dasturi. Yakuniy imtihonlarda, to'rtinchi yil bahorida u a birinchi sinf.[13] Darhol huquq va zamonaviy tarix fakultetiga qo'shilib, butun yozni o'qib, 1866 yilning kuzida ushbu maktabda imtihonlarni topshirdi. ikkinchi sinf bu safar uning imtihonchilari tafsilotlarni etarli darajada o'zlashtirmaganligini baholashdi. Ammo, beri literae humaniores daraja yanada aniqroq bo'lgan, undan klassik professor so'radi, Benjamin Jovett, kollejda o'qituvchilar bilan hamkorlik qilish uchun ariza berish. Ma'lum bo'lishicha, unga kerak emas edi; u qabul qilishni davom ettirishga qaror qildi muqaddas buyruqlar va o'zining kolleji Merton unga a taklif qildi ruhoniy do'stlik bilan o'quv vazifalari 1866 yil 22-dekabrda.[15]

O'qitish va nikoh, 1867–1874

Mandell Creighton sifatida Merton kolleji u Luiza bilan uchrashishdan bir yil oldin, 1870 yilda o'qituvchi
Luiza fon Glehn Mandell Kreyton bilan uchrashish paytida, 1871 yil

19-asrning ikkinchi yarmida Oksford Universitetida 1854 yilgi Oksford universiteti to'g'risidagi qonundan boshlab bir qator akademik islohotlar amalga oshirildi (17 va 18 g'alaba. c81 ). 1860-yillarga kelib islohotlar kollejlarni buzib tashladi. O'zgarishlar orasida kollej o'qituvchilariga berilgan yangi vazifalar ham bor edi. Asosiy vazifasi magistrantlarga o'z xonalarida shaxsiy ko'rsatma berishdan iborat bo'lgan ushbu o'qituvchilarga endi talabalarni universitet imtihonlariga tayyorlash vazifasi yuklatilgan, ilgari butun universitet o'qituvchilari, masalan, professorlar zimmasiga yuklangan.[16] Murabbiylar taniqli so'nggi bitiruvchilar orasidan tanlanganligi sababli, yangi o'qituvchilar tarkibi eskilariga qaraganda yoshroq edi.[17] Bu vaqtda Merton kolleji o'quv fakultetida etakchining etishmasligi deb qaraladigan talabalar tartibsizliklaridan aziyat chekardi.[18][19] Ham rezident ham, norezident ham ko'pgina do'stlar uzoqdan bo'lishgan.[19]

Kreyton talabalar orasida mashhur bo'lganligi sababli, unga ushbu etakchini amalga oshiradigan kishi sifatida qarashgan. U buni talabalarning mulohazalariga va ularning aql-idrokiga murojaat qilish va bir vaqtning o'zida ular orasiga singdirish orqali amalga oshirdi.[19] Unga ko'proq vazifalar yuklandi. Bular, ularning ortidan, lavozim ko'tarilishlari va ish haqining oshishiga olib keldi. To'rt yillik o'qituvchilikdan so'ng uning maoshi ikki barobardan ko'proq oshdi.[20] U boshqa kollej o'quvchilari uchun kollektiv ma'ruzalar ochish uchun Merton o'qituvchisi bilan kuchlarni birlashtirdi va kollejdan ruxsat oldi.[21][20] Tez orada repetitorlar uyushmasi, shuningdek Oksford miqyosida har qanday talaba ishtirok etishi mumkin bo'lgan ma'ruzalar seriyasi tug'ildi.[22][20] Ma'ruzalar uning kelajakdagi tadqiqotlarini tanlashiga ta'sir qilishi kerak edi. U keyinchalik yozgan,

Biz oramizda butun tarixni (tarixni) qamrab oladigan ma'ruzalar sxemasini ishlab chiqdik va hozirda ikkala universitetda ham mavjud bo'lgan "Kollejlararo ma'ruzalar" ning kashshoflari edik. Ushbu sxemaning ehtiyojlari menga cherkov va ayniqsa, hech kim qabul qilmagan papa tarixini tashladi.[20]

Diniy e'tiqodlar ham g'alayonni boshdan kechirayotgan edi. Ko'pchilik Viktoriya davri nasroniy oilalarida tarbiyalangan ziyolilar voyaga etganlarida diniy shubhalarni boshdan kechirdilar va dunyoviy yo'nalishlarda harakat qilishdi.[23][17] Kreyton, aksincha, asta-sekin diniy e'tiqodlarini mustahkamlay boshladi. Uning yuqori cherkov qarashlari biroz mo'tadil bo'lgan bo'lsa-da, u hech qachon ishonch inqiroziga duch kelmagan. Uning yangi tabiatshunoslikka qiziqishi yo'q edi va o'qishga unchalik ta'sir qilmadi Darvin, uning yozuvlarini juda ko'p spekülasyon sifatida qabul qildi. Kreytonning do'sti Genri Skott Holland u haqida shunday yozgan edi: "[1860-yillarning] oxirlarida Oksfordda biz yoshga o'xshab tuyuldi. don zamonaviylik uchun har qanday intellektual obro'si nasroniy tomonida bo'lishi kerak. "[17] Do'stlar Kreyton muqaddas buyruqlarni bajarishga majbur qiladimi yoki yo'qmi degan ba'zi taxminlardan so'ng, 1870 yilda Oksford yepiskopi tomonidan unga dekon tayinlandi. U 1871 yil aprelda birinchi va'zida va'z qildi.[24]

Kreyton Evropada ko'plab ta'tillarni o'tkazdi. U Italiyani, uning manzaralarini, madaniyati va xalqini sevib qoldi. Bu tabiiy ravishda Uyg'onish davri Italiyasini hayratga soldi, bu uning ilmiy qiziqishiga aylandi.[25] U muxlisiga aylandi Valter Pater va estetik harakat. Uning Oksforddagi xonalari did bilan bezatilgan Uilyam Morris devor qog'ozi va ko'k chinni. Uy jihozlari do'stlarning hayratiga sabab bo'ldi va ularni tanishlaridan ko'rishni iltimos qildi. Kreyton endi tejamkor talabalik davridan ancha uzoqda bo'lgan hayot kechirayotgan edi.[26]

Evropada ta'tildan qaytgach, 1871 yil boshida Kreyton san'atshunosning ma'ruzasida qatnashdi Jon Ruskin da Sheldoniya teatri. Ma'ruzadan so'ng u do'sti, kelajak muallifini payqadi Xempri Uord, sariq sharf kiygan notanish yosh ayol bilan suhbatlashish. Sariq Kreytonning eng sevimli rangi edi; sharf uning qiziqishini uyg'otdi, chunki u Uorddan ism-sharifi bo'lgan ayol haqida so'rashi mumkin edi Luiza fon Glehn.[27][28] Tez orada Uord Kreyton va fon Glenni a ga taklif qildi sevishganlar kuni uning xonalarida tushlik uyushtirildi Brasenoz kolleji. Bir necha hafta ichida fon Glehn Kreaytonning jozibasi bilan g'olib chiqqanini aniqladi va oy oxirida Oksforddan ketishidan oldin ikkalasi unashtirildi.[29] Keyingi qishda ular turmush qurishga kelishib olishgan; ammo, Rojdestvo yaqinlashganda, Merton kolleji o'z o'qituvchilari uchun turmush qurmaslik talabidan voz kechadimi yoki yo'qmi, hali ham aniq emas edi. Rojdestvo arafasida kollej nihoyat tinchlanib, to'rtta turmush o'rtog'ini sayladi, ulardan biri Kreyton edi.[30] Fon Glen va Kreyton 1872 yil 8-yanvarda o'z uyida tug'ilgan Sydenxem, Kent. Ular Parijda bir hafta asal oyini o'tkazib, Kreytonning yangi o'quv muddatiga Oksfordga qaytib kelishdi.[31]

Ko'pgina Viktoriya olimlari singari, Mandell Kreyton ham uning rafiqasi uning akademik mashg'ulotlarida yordamchi bo'ladi va ularning intellektual munosabatlarida u ustunlik qiladi deb taxmin qilgan.[32] Uchrashuv paytida, u unga shunday deb yozgan edi:

Oilaviy hayotning noqulayligi, bu men xohlagancha harakat qilaman, yoki siz xohlaganingizcha, hayotning amaliy tomoni siz uchun emas, balki men uchun juda muhimroq bo'lishi kerak. Menda bir qator ishlar bor; Holbuki, sizning sohangiz mening qo'limdan va bilimimdan iborat bo'lsa, boshqa tomondan meniki sizning qo'lingizga kirmaydi.[32]

1873 yil yozida er-xotin birgalikda Italiyaga birinchi sayohat qilishdi. Aynan shu sayohat paytida Kreyton o'zining hayotiy tadqiqotlari uchun Uyg'onish davri papalarini o'rganish niyatida edi.[33] Bu yillarda oilaga qo'shimchalar qo'shildi: 1872 yilning kuzida er-xotindan qiz tug'ildi, ikkinchisi 1874 yil yozida. O'sib borayotgan oilasi va aniq tadqiqot rejasi bilan Kreyton endi uzoq muddatli istiqbolga shubha qila boshladi. uning Merton o'quv qo'llanmasining hayotiyligi. U o'qituvchilik vazifalari intellektual mehnat uchun sabr-toqatini kamaytirayotganini tobora ko'proq his qildi.[34] Shu vaqt atrofida qishloq uchun imkoniyat paydo bo'ldi yashash masofadan turib cherkov sohil bo'yida Northumberland Mertonga tayinlash huquqiga ega edi. Garchi Luiza, Kreytonning turmush qurgan hamkasblari, turmushga chiqmagan hamkasblari va hattoki shogirdlari tomonidan turli xil maslahatlar berilgan bo'lsa ham, uning fikri tuzilgan. 1874 yil noyabr oyida kollej nihoyat lavozimni taklif qildi vikar cherkovining Embleton, Kreyton sabrsizlik bilan qabul qildi.[35]

Embletonning vikari, 1875-1884

The Embleton vikaraji uning bilan pele minorasi

Embleton qishlog'i joylashgan Shimoliy dengiz taxminan o'rtada Northumberland-da qirg'oq Edinburg va Nyukasl-apon-Tayn. Keyinchalik vertaraj Merton kollejiga tegishli bo'lib, u mustahkamlangan pele minorasi XIV asrda qurilgan va unga qo'shni bo'lgan keyingi qo'shimchalar - Kreytonning o'sib borayotgan oilasi, ularning mehmonlari va xizmatchilari uchun ko'plab xonalarga ega bo'lgan yirik muassasa edi. Cherkov bir nechta qishloqlardan va taxminan 1700 aholidan iborat edi, ular orasida dehqonlar ham bor edi. jingalak konchilar, seld va haddock baliqchilar, ishchi ayollar baliqlarni davolaydigan hovlilar va temir yo'lchilar.[36] Kreytonlar Oksford jamiyati va uning rag'batlantirilishini sog'ingan bo'lsalar-da, asta-sekin o'zlarining yangi muhitlariga moslashdilar. A yordamida kurat o'z mablag'lari hisobidan to'lanadigan Kreyton kun tartibini o'rnatdi, bu unga cho'ponlik burchini bajarishga va tarixni yozishga imkon berdi. Har bir ish kuni ertalab u vikarjlar kutubxonasida to'rt soat o'qidi. Kunning ikkinchi yarmida Mandell va iloji bo'lsa, Luiza o'zlarining cherkovlarining uylariga tashrif buyurib, ularni tinglashdi, maslahat berishdi, ibodat qildilar, uyni yo'q qilish uchun xizmatlar qildilar va ba'zida uyda tayyorlangan tibbiy vositalarni tarqatdilar. Ular o'zlarining parishionerlarini o'zini tutib turadigan, mag'rur va mustaqil deb topdilar, ammo ularni axloqsiz deb bilishlariga yordam berolmadilar.[37] Ularning Embletonda keng tarqalgan alkogolizmga bergan bahosi, kreytonlar, hech qanday teetotaler emas, o'zlarining mahalliy bobini topishga olib keldi. Angliya Temperance Jamiyati cherkovi va bu jarayonda ba'zi mahalliy aholini norozi qilish. Luiza uchrashuvlarni tashkil qildi Onalar uyushmasi shu qatorda; shu bilan birga Qizlarning do'stona jamiyati Bu, masalan, qizlarni o'n to'rt yoshga qadar maktabda qolishga da'vat etgan qizlarni kuchaytirishga qaratilgan.[38]

"(Yaxshi o'qituvchi) bilim va uning shogirdini hayotiy munosabatlarga olib keladi; va o'qitishning maqsadi bu munosabatlarni tushunarli asosda o'rnatishdir. Buni faqat ... pastki qismida joylashgan ikkita fazilatga murojaat qilish orqali amalga oshirish mumkin. hamma bilim, qiziqish va kuzatuvchanlik ular biz bilan tug'iladi, har bir bola ularni tabiiy ravishda rivojlantiradi va ularni to'g'ri maqsadlarga yo'naltirish o'qituvchining burchidir.[39]"

- Mandell Kreytonnikidan Ta'lim to'g'risidagi fikrlar: ma'ruzalar va va'zlar (1902)

Kreytonning o'z oilasi o'sib borar edi: Embleton yillarida yana to'rtta bola tug'ildi va barchasi tugildi uyda o'qimishli, asosan Luiza tomonidan.[40] Parish maktablariga katta qiziqish bilan qaragan Kreyton mintaqadagi boshqa maktablarda imtihonchi bo'lib xizmat qildi va bolalar tarbiyasi bo'yicha ba'zi g'oyalarni shakllantira boshladi. U saylangan mahalliy hukumat kabi jismlar Vasiylar kengashi, qabul qilingan yomon qonunlar mintaqada va mahalliylarga sanitariya hokimiyat.[41] 1879 yilda u o'zining birinchi rahbarlik lavozimini qabul qildi Angliya cherkovi: u tayinlandi qishloq dekani dekanati Alnvik, qo'shni cherkovlarda ruhoniylarning nazorati uchun mas'uldir. Keyinchalik, u ruhoniyni tekshirish uchun tayinlandi Nyukasl episkopi, Ernest Roland Uilberforce va muqaddas ordenlarga nomzodlarni tekshirish vazifasi topshirildi.[42]

Embletonda o'n yil davomida Kreytonlar - u 30 yoshda va u, asosan, 20 yoshda - ular o'rtasida o'n besh kitob yozgan.[43] Ularning ikkalasi ham yoshlarga tarix kitoblarini, Luiza esa muvaffaqiyatsiz roman va Mandell o'zining birinchi ikki jildini yozdilar. magnum opus, Islohot davridagi papalik tarixi.[43][44] In Papalik Kreyton, Papalar ilgari ilgari surilgan engilroq parlament islohotlariga to'sqinlik qilganda, islohotlarning notinchligi muqarrar bo'lib qoldi, deb taklif qildi. Kitoblar yaxshi kutib olindi va ularning bir tekis yondoshgani uchun maqtovga sazovor bo'ldi.[44] Lord Acton, kitoblarni ko'rib chiqqan kim Akademiya va kitoblar bir necha yil davomida stipendiya markazlaridan uzoqda bo'lgan shimoliy vikarajda yozilganligini kim bilar edi:

Kuchaygan buzilish va imonning pasayishi, jiddiy talab qilingan, zaif urinishlar va uzoq muddatlarga qoldirilgan islohotlar tarixi janob Kreyton tomonidan umr bo'yi mashg'ul bo'lgan asarlarda noodatiy aniqlik bilan aytilgan.[45]

Kreyton, shuningdek, o'nlab kitob-sharhlar va ilmiy maqolalar yozgan.[46] Ular orasida uning Angliya cherkovining millat hayotidagi roliga oid birinchi harakatlari bo'lgan. 19-asr davomida cherkov a'zolik eroziyasiga duch kelgan. Asrning o'rtalarida o'qituvchi kabi ko'plab olimlar Tomas Arnold cherkov va millatning o'ziga xosligini tasdiqlagan edi; ammo, asr o'zining so'nggi yigirma yilligiga kirib borar ekan, Kreyton xuddi shunday qilishni davom ettirayotgan oz sonli ozchiliklar orasida edi.[47]

1884 yilda Kreytondan yangi tashkil etilgan professorlik unvoniga ariza berishni so'rashdi cherkov tarixi, Diksi kursisi, da Kembrij universiteti va bir vaqtda do'stlik Emmanuel kolleji.[48] Uning arizasi muvaffaqiyatli chiqdi,[49] va 1884 yil 9-noyabrda Kreyton Embleton cherkovida o'zining so'nggi va'zini o'qidi. Keyinchalik u shunday yozishi kerak edi: "Men Embletonda o'n yilni o'tkazdim va bu mening hayotimdagi eng baxtli o'n yil edi, deb aytishga ikkilanmayman". Uning ruhoniylari, o'z navbatida, o'zlarining his-tuyg'ularini ochiq ifoda etishga qiynalishdi; bir ayol: "Xo'sh, agar siz hech qanday yaxshilik qilmasangiz, siz hech qanday zarar ko'rmadingiz."[47]

Kembrij professori, 1885–1891

38 yoshli Mandell Kreyton va "Hurmat bilan, M. Kreyton" deb imzo chekmoqda
Mandel Kreyton 1888 yilda uch qizi (chapdan o'ngga), Lusiya, Beatris va Meri bilan. Kreytonlarning to'rtinchi qizi va o'tgan yili tug'ilgan ettinchi farzandi Gemma ko'rsatilmagan.

1884 yil noyabr oyining oxirida Kembrijga kelganlaridan so'ng, Kreytonlar ijtimoiy ishlarga taklifnomalar bilan botqoqlanishdi. O'n yildan so'ng akademik jamiyat bilan o'zaro munosabatlar, ayniqsa, Luiza uchun yangi do'stliklarga olib keldi. Shunday yangi tanishlardan biri, Beatrice Uebb, Luizaning umrbod do'sti bo'lishi kerak edi.[50] Kreyton allaqachon boshqa bir tarixchi bilan yozishmalar olib borgan bo'lsa-da Lord Acton, U tez orada u bilan Kembrijning boshqa taniqli shaxslari singari shaxsan uchrashdi, masalan Robertson Smit, Ibroniycha va Arabcha olim va Alfred Marshall, iqtisodchi.[51]

"Men bu voqea qanday bo'lishi mumkinligi haqida oldindan hech qanday tasavvurga ega bo'lmagan holda, uning hikoyasini o'rganish uchun o'tmishga murojaat qilaman. Men bir davr yoki bitta o'qish chizig'i boshqasiga qaraganda ko'proq ibratli deb o'ylamayman, lekin men inson intilishining asl shaxsiyatini tan olishga tayyorman Tarixdagi ba'zi epizodlar juda zamonaviy deb topilgan, boshqalari esa mayda-chuyda narsalarga nisbatan kamsitilgan holda rad etilgan. Ba'zi asrlarda buyuk qahramonlar bor, boshqalarida aktyorlar beparvolik va yalqovlikka botib ketgan. Men o'zim uchun tan olmayman bu katta farq. "

- "cherkov tarixini o'qitish" dan, ochilish ma'ruzasi, Dixie cherkov tarixi kafedrasi, Kembrij universiteti, 1885 yil 23-yanvar.[52]

Taxminan shu vaqt ichida bakalavrning imtiyozli imtihonlari doirasi yoki tripos Tarix va ilohiyot bo'yicha. Tarix triposlari tarixchi tomonidan yaratilgan Jon Sili bu tarixni kim tutganligi haqiqatan ham edi siyosiy tarix, davlat xizmatchilarini tayyorlashning muhim qismi va "tarix - bu davlatchilik maktabi" deb juda ozgina ta'kidlagan. Unga qarshi, tarixchi kabi islohotchilar Jorj Valter Prothero va Genri Melvill Gvatkin Drixi kafedrasida Kreytonning vorisi, yanada kengroq va ilmiy yondashishni qo'llab-quvvatladi.[51] 1885 yil bahorida Kembrijdagi tarixiy tadqiqotlar kengashi yig'ilish o'tkazib, islohotlarni ko'rib chiqdi. Garchi Kreyton munozaralarda bevosita ishtirok etmagan bo'lsa-da, islohotchilar tomoniga o'tdi va o'qishni ta'kidlaydigan murosaga erishildi. asosiy manbalar talabalarning tarixiy mavzularida.[53]

Kreyton haftada ikki marotaba universitetda ma'ruza qildi, keng miqyosda tayyorlandi, ammo vaqtincha ma'ruza qildi.[54] U shuningdek va'z qilgan Emmanuel kolleji Chapel. Uning hamkasbi o'zining voizlik uslubi haqida shunday degan edi: "U so'zlash qobiliyatiga ahamiyat bermadi, chindan ham u nafratlandi; maqsadi ko'rsatma edi va bu uchun u har doim dalillarga qaraganda ko'proq printsiplarga e'tibor qaratdi".[55] Kreyton haftasiga bir marta Emmanuel kollejida magistrantlarga norasmiy ma'ruzalar qildi. U Kembrijning ikkita yangi ayollar kollejini qo'llab-quvvatladi, Nyunxem va Jirton va Nyuman shahrida norasmiy haftalik mashg'ulotlarda dars bergan. Ushbu sinflarning ikkita talabasi, Meri Bateson va Elis Gardner, keyinchalik professional tarixchilarga aylandi; Ikkalasiga ham kariyeralarining boshida Kreyton ustozlik qilgan.[54]

1885 yil bahorida Kreyton Bosh vazirning taklifini qabul qildi, Uilyam Gladstoun, a yashovchilar uchun kanonry da Worcester sobori.[55] Kembrijdagi ta'til paytida uch oylik yashash talabini qondirish mumkin bo'lganligi sababli, Kreyton oilasi Kembrij bilan oltita yurishning yillik tartibiga o'tdilar. Vester, 100 mildan ortiq masofa.[56] Vorester tajribasi Kreytonni sobori va uning yeparxiyadagi cherkov cherkovlari o'rtasidagi raqobat munosabatlari qanday qilib hamkorlik mavzusiga aylanishi mumkinligini, u mavzusida ilmiy maqolalar yozishi haqida o'ylashga majbur qildi. Shahar hayotining dahshatli haqiqatlari bilan tanishtirish orqali Vorester, bundan tashqari, Kreytonning ijtimoiy ongini uyg'otdi. U Worcester Diocesan Penitensiar uyushmasiga qo'shildi va qamoqxonadagi mahbuslarning og'ir ahvoliga ta'sir qildi. 1889 yilda Vorester shahridagi sanitariya kongressida va'zida u qattiq jismoniy hayotning axloqiy hayotga ta'siri haqida gapirdi,[57]

fabrikaning zararli havosi, gavjum ustaxona, shamollatiladigan xona, bularning barchasi tanani kuchini o'g'irlaydi, ular qalbga qanday ta'sir qilishi kerak! ... nopoklik, nafrat, xilma-xillik, ichkilikbozlik, xursandchilik. Sizningcha, bu narsalar, asosan, hayotning jismoniy sharoitlari bilan bog'liq emasmi?[57]

250-yilligida Garvard universiteti 1886 yil noyabrda Kriton Luiza hamrohligida Emmanuel kollejining asoschisi edi Jon Garvard "s olma mater. Kengaytirilgan tashrif davomida ular taniqli amerikalik xatlar, shu jumladan Amerika G'arbining tarixchisi, Frensis Parkman; oliy sud odil sudlovi, Oliver Vendell Xolms, kichik; va shoir va tanqidchi Jeyms Rassell Louell. 1886 yil 8-noyabrda Kreyton Garvardning faxriy unvoniga sazovor bo'ldi.[58]

1887 yil fevralda Kreytonning III va IV jildlari Papalik tarixi Longmans tomonidan nashr etilgan. Ushbu jildlar ma'lum papalar e'tiborini toraytirdi, asosan, Sixtus IV, Aleksandr VI va Yuliy II. Ta'minlashning o'ziga xos uslubida tarixiy muvozanat va shaxslarni o'zlarining tarixiy davrlarida juda g'amgin deb hisoblagan holda, Kreyton hech kimni alohida qoralash uchun ajratmadi, hatto Aleksandr VI ham, uning obro'sizligi Kreytonning fikriga ko'ra "uning boshqa illatlariga ikkiyuzlamachilik qo'shmaganligi sababli. . "[59] Oldinroq, 1885 yilda Kreyton yangi jurnalning birinchi muharriri bo'lishga rozi bo'ldi Ingliz tarixiy sharhi.[60] Endi u Actondan jurnal uchun uning ikki jildini ko'rib chiqishni iltimos qildi. Ekton yozgan sharh nafaqat dushmanlik, balki, Kreyton nazarida, tushunarsiz ham bo'lgan. Keyingi haftalarda, ikki kishi o'rtasida munozarali almashinuvlar bo'lib o'tdi, natijada tarixning ikki qarashiga, ya'ni Acton normativ Kreytonga nisbatan yondashuv relyativist bitta. Aynan shu almashinuvlarning birida Ekton uchta jumla yozgan, ulardan biri tez-tez keltirilgan epigramaga aylanishi kerak edi. "Tarixiy mas'uliyat, - deb yozgan Acton, - qonuniy javobgarlikning etishmasligini qoplashi kerak. Hokimiyat buzadi va mutlaq hokimiyat mutlaqo buzadi. Buyuk insonlar deyarli har doim yomon odamlardir, hatto ular hokimiyatni emas, balki ta'sir o'tkazsalar ham." Biroq, Etonning hujumi Kreytonni o'z pozitsiyasini biroz qayta ko'rib chiqishga undadi. U 1895 yilgi maqolasida "axloqni targ'ib qilish uchun tashkil etilgan" papalik aslida "axloqsizlikning eng katta vositasini taqdim etgan" deb yozadi.[59]

Peterboro episkopi, 1891–1896

Mandell Kreyton Peterborodagi episkop saroyining bog'ida, 1893 yil

1890 yil dekabrda Kreyton maktub oldi Lord Solsberi, Bosh vazir, kanonir rezidentiga uchrashuvni taklif qilmoqda Sent-Jorj cherkovi, Vindzor qasri Voresterda tayinlanishi evaziga.[61] Vindzordagi uchrashuv Buyuk Britaniya suverenitetining shaxsiy afzalligini ko'rsatganligi sababli va Kreytonlar sud madaniyatidan ehtiyot bo'lishganligi sababli, xat ularga pauza qildi. Biroq, bir oz ikkilanib, Kreyton qabul qildi. Tez orada u va uning oilasi o'zlarining Kembrijdagi uylari va uylari o'rtasida oldinga va orqaga harakatlanish bilan yarashdilar Vindzor qasri Kreyton yiliga olti marta Solsberidan boshqa xat olgan. Yangi maktub tayinlanishni taklif qildi Peterboro episkopi, kuni mavjud bo'lgan ofis tarjima uning amaldagi rahbari Uilyam Konnor Meyj ga York.[61] Kreyton tanlangan, chunki marosimlarga bo'lgan muhabbati boshqalar orasida u yuqori cherkov dunyoqarashi borligi haqida taassurot qoldirgan. Peterboro yeparxiya juda ko'p yuqori cherkov arboblari bor edi va Kreytonning bunga mos kelishi sezilardi. Darhaqiqat, Kreyton ta'limot jihatidan juda yaxshi edi keng cherkov; uning mo''tadil qarashlari keyinchalik uni mashhur qiladi Qirolicha Viktoriya.[62]

"Bag'rikeng odam fikrlarni qaror qildi, lekin ularga etib boradigan jarayonni tan oladi va o'zlari oldiga o'tgan jarayonga o'xshash jarayonni boshqalarga nisbatan takrorlash orqali ular faqat foydali tarzda tarqalishi mumkinligi to'g'risida haqiqatni saqlaydi. har doim o'z fikrlarini tarqatish umidini saqlaydi, lekin u buni ishonch hosil qilish orqali amalga oshiradi, u fazilatli, chunki u o'z fikrlarini ko'zdan chetda qoldirgani uchun emas, balki boshqa fikrlar ham o'z fikri kabi yaxshi deb o'ylaydi. , lekin uning fikrlari u uchun shunchalik haqiqatki, boshqalarning fikri kamroq haqiqatni qabul qilmas edi "

- Mandell Kreyton, Quvg'in va bag'rikenglik, Xulsan ma'ruzalari, Kembrij universiteti, 1893–94 yil qish

Kreyton uchun Peterboroga tayinlanishi, u o'z vazifasini qabul qilishni majbur deb bilgan, bu akademik hayotining samarali yakunlanishini anglatardi. Kreytonlar bo'lganligiga ishora mavjud tushkunlikka tushgan Kembrijdan ketish umidida.[63] Luiza misolida tushkunlik uzoq davom etishi kerak edi.[63][64] Kreyton shu vaqtdan boshlab hayoti boshqalarga oson tasalli beradigan hayotga aylanadi deb o'ylardi. Kollejning eski do'stiga yozgan maktubida u shunday deb yozgan edi: "Hech kim mendan ko'ra episkop lavozimiga nisbatan kamroq istakka ega bo'lolmaydi. Hech narsa mensimaslik qo'rquvini mas'uliyatdan qutqaradi va xudbinlik qo'rquvi meni bo'ysunishga majbur qildi"[62]

Kreytonnikidan bir necha hafta oldin muqaddaslik episkop sifatida Vestminster abbatligi 1891 yil aprel oyi oxirida u kasal bo'lib qoldi mushak revmatizmi.[63] Taxtga o'tirgandan ko'p o'tmay Peterboro sobori 1891 yil may oyi o'rtalarida u yana kasal bo'lib qoldi, bu safar gripp. Har safar tiklanish muddati uzaytirildi.[64] Keyinchalik 676 cherkovni o'z ichiga olgan Peterborough yeparxiyasi "Lester" va Nortxempton, ulkan cherkov vazifasini taklif qildi. Kreyton buni Embletonda ishlagan uslubi bilan kutib oldi: u har bir burchakka tashrif buyurishga kirishdi. Poezdda uzoq cherkovlarga sayohat qilish, cherkov ruhoniylari bilan tunash va ularning cherkovlarida xizmatlar ko'rsatish bilan Kreyton birinchi yil davomida oilasi bilan uyda juda oz vaqt o'tkazdi.[65] Biroq, uning ruhoniylar orasida sho'ng'ib ketishi, ularga teng huquqli munosabatda bo'lishi va ularning muammolariga javob berib yuborishi asta-sekin uning mashhurligini oshirdi. Tajriba unga ta'limot pozitsiyasini ishlab chiqishda ham yordam berdi. Garchi u shaxsan liberal bo'lsa-da, u ingliz bo'lish kerakligiga qat'iy ishondi Anglikan va uni boshqa muxoliflarni adashgan deb bilishga undadi va Rim katoliklari bevafo sifatida.[66]

Kreyton shuningdek, buni yaxshiroq tushunishga qaror qildi ishchi sinflar uning yepiskopligi.[66] Sifatida mart oyida boshlangan 1895 yildagi "Lester" ning poyabzal va savdo poytaxti qulflangan ish beruvchilarning 120 ming ishchisidan unga aynan shunday imkoniyat yaratdi. Kreyton ruhoniylariga ochiq xat yozib, vaziyatning og'irligidan taassurot qoldirdi va qarama-qarshi tomonlar o'rtasidagi aloqani osonlashtirish uchun xolis ishlashga undadi. Biograf Jeyms Kovertning so'zlariga ko'ra, "Kreytonning taktikasi barcha savdolashuvchi tomonlar uchun kanal bo'lib xizmat qilishi kerak edi, u mahalliy ruhoniylardan olingan ma'lumotlar va his-tuyg'ularni o'rtoqlashdi, ular joyida bo'lganlarida, tanib olishlari va bildirishlari kerak bo'lgan tushuncha va hamdardliklarga ega edilar."[67] Aprel oyining oxiriga kelib, kelishuvga erishildi, buning uchun Kreyton katta maqtovga sazovor bo'ldi, shuningdek, davlat arbobi sifatida obro'si tobora ortib bormoqda.[67]

Bir yil oldin, 1894 yilda Kreytonning beshinchi va oxirgi jildi Islohot davridagi papalik tarixi tomonidan nashr etilgan Longman. Kitob subtitr bilan nashr etilgan Germaniya qo'zg'oloni, 1517–1527 gacha bo'lgan tarixni qamrab olgan 1527 yilda Rimning xaltasi. Kreyton o'z yozuviga bag'ishlash uchun ozgina vaqt topdi va tanqidchilar odatda natijadan umidsizlikni bildirishdi. Dastlab u tarixni so'nggi sessiyagacha davom ettirishni rejalashtirgan bo'lsa-da Trent kengashi in 1563, Creighton did not now feel up to the task. As the volumes did not cover the period claimed in their title, the publisher, in 1897, brought out a second edition titled, A History of the Papacy from the Great Schism to the Sack of Rome, 1378–1527 reflecting the reduced scope. Creighton, nonetheless, remained a popular lecturer. During his Peterborough years, he gave a number of lectures, most published later in book form, their titles reflecting his diverse intellectual interests. Among his addresses were the Xulsan ma'ruzalari at Cambridge in the winter of 1893–94 on "Persecution and Tolerance", the 1895 Rede ma'ruzasi at Cambridge on "The Early Renaissance in England", the 1896 Romanes ma'ruzasi at Oxford on "The English National Character", and his 1896 address at Vestminster abbatligi on "Saint Edward the Confessor."[68]

In 1896, Creighton represented the Angliya cherkovi toj taxtida Tsar Nikolay II Moskvada. He was chosen after the Canterbury arxiepiskopi, Edvard Uayt Benson, begged off going to the event citing ill-health, and after the same excuse was offered for Rendall Devidson, Vinchester episkopi, kim kabi Prelate of the Order of the Garter was the official stand in. Creighton's selection as ostensible third in line led to much speculation and controversy in church circles. A lover of pageantry, Creighton wore a bishop's coronation engish, borrowed from Westminster Abbey, and carried his own mitti va cho'ponlik xodimlari tadbir uchun. On his return, he wrote a glowing account of the coronation in Cornhill jurnali, which, after gaining the attention of Queen Victoria, elicited a letter from her requesting several copies for the royal family.[69]

Bishop of London, 1897–1901

On 28 October 1896, a few days after the death of the Archbishop Benson, Creighton received a letter from the British prime minister Lord Salisbury offering appointment as London yepiskopi. There were rumours at the time that the offer had come with the promise of an eventual archbishopric of Canterbury. In January 1897, Creighton was tarjima qilingan uchun Londonga qarang in an enthronement ceremony at Aziz Pol sobori.[70]

Among other prelates, Creighton was sometimes regarded with suspicion, even considered too scholarly or frivolous. However, his star had risen rapidly in government and court circles, in part due to his worldliness.[70] Although ecclesiastical high office had been thrust upon him and disrupted his academic career, Creighton now felt comfortable about the prospects of rising to its pinnacle, holding out hope for a return to scholarly endeavours at the end.[71]

"I do not wish to command so much as to persuade. I wish to induce people to see themselves as others see them, to regard what they are doing in reference to its far-off effects on the consciences of others, to cultivate a truer sense of proportion of things, to deal more with ideas than with the clothing of ideas; to pay more attention to the reason of a thing than to its antiquity; to remember that the chief danger that besets those who are pursuing a high object is to confuse means with ends; to examine themselves very fully, lest they confuse Christian zeal with the desire to have their own way"

— Mandell Creighton, London yepiskopi, at the Diocesan Conference, April 1899.

Mandell Creighton, Bishop of London, full-length portrait in robes

One of Creighton's first efforts after becoming Bishop of London was to support the passage of the Voluntary School Bill of 1897. Almost thirty years earlier, the 1870 yildagi boshlang'ich ta'lim to'g'risidagi qonun had established non-denominational elementary schools, also called board schools, which were funded by local soliqlar. Diniy maktablar, also called "voluntary schools" had, however, not received this support. The bill asked for extension of taxpayer support to the voluntary schools. In March 1897, Creighton addressed the Lordlar palatasi in support of the bill,[72] which was eventually passed by both Houses of Parliament. Creighton felt strongly that all religious instruction be denominational.[73] In a letter to the London district school boards, he wrote, "We only ask that the wishes of the parents be consulted about [religious] education of their children, and that every child in England should receive instruction in the religious beliefs of the denomination to which his parents belong."[73]

By 1898, Creighton was increasingly occupied with a debate over ritual practice in the Diocese of London, and, more generally, in the Church of England. On his arrival in London, he had discovered that past cherkov clergy in his diocese were taking exception to the ritual practices of some high churchmen, practices which indicated Roman Catholic influence. The controversy had begun in the wake of the Oksford harakati, which had created a Catholic revival within the Anglican church, prominent among which were the Angliya-katoliklar. One of the radical low churchmen, the evangelistik ruhoniy John Kensit, had protested that Creighton himself had on occasion worn a engish va olib bordi mitti. Kensit requested that Creighton take a more definite public stance against high church rituals, such as the use of candles and incense.[74] Creighton, who preferred to work behind the scenes, did engage many high church clergy. Although he seemed to subscribe to a broad branch theory, that the real Catholic Church was a collection of national churches which included the Church of England, the Rim cherkovi, va Sharqiy pravoslav cherkovi, he was firm about asserting Anglican doctrine—that liturgical practice, beyond that involving what he termed "permissible liberty," conform to that in the Umumiy ibodat kitobi.[75] A dumaloq xat to his clergy, he wrote:

It is absolutely necessary that nothing should be done which affects the due performance of the Church as laid down in the Book of Common Prayer, and that any additional services which are used should conform entirely to the spirit and intention of the Prayer Book.[76]

However, this still did not seem to satisfy Kensit and his more vocal evangelical supporters, who threatened to create more public disruption. Eventually, the Church of England's two archbishops, of Canterbury va York, held a hearing in Lambet saroyi, and, in August 1899, ruled against the use of candles and incense, a seeming victory for the low church forces. The wider doctrinal conflict, though, was to continue beyond both the Viktoriya davri va Edvardian davrlar.[76]

Throughout this time, Creighton conducted the endless business that came with his large diocese. In one year, he was recorded to have given 294 formal sermons and addresses. He made trips to Vindzor qasri va Sandringem to conduct services for Queen Victoria. In 1897, he organised a special service of thanksgiving outside St Paul's in commemoration of her Olmos yubiley.[77] His prominent office, moreover, brought other responsibilities. U tayinlangan Maxfiy kengash; he became a trustee of the Britaniya muzeyi, Milliy portret galereyasi, and a host of other organisations.[78]

Creighton's health was now worrying his family and friends. Starting in 1898, he had begun to experience bouts of stomach pain. By 1899, these had increased in severity, and by the summer of 1900, his doctors were suspecting a stomach tumour. Creighton was operated on twice in December of that year, however, the surgeries were not successful. In early January he experienced two severe stomach haemorrhages and his condition rapidly declined. Mandell Creighton died on Monday, 14 January 1901, aged 57.[79]

Meros

Memorial to Mandell Creighton, Peterborough Cathedral
The Village Hall in Embleton, renamed "Creighton Memorial Hall"

On Thursday, 17 January 1901, after an elaborate funeral in Aziz Pol sobori attended by royalty, politicians, academics, and ordinary people, Creighton's body was interred in the crypt Canterbury arxiyepiskopi tomonidan. It was the first time in 280 years that a Bishop of London had been buried in St Paul's. Obituaries in contemporary newspapers and scholarly journals hailed him as one of England's great historians and a prelate of remarkable integrity. The Har chorakda ko'rib chiqish remarked, "It is certainly rare to find so much intellectual force and so high a standard of conduct combined in one man."[80]

A memorial to Creighton can also be found in Peterboro sobori just north of the sanctuary in the form of a substantial mosaic depicting his effigy, details of his life and the mottos "I determined not to know anything among you save Jesus Christ" and "He tried to write true history."

"Few men, I imagine, who become great started on their career with the intention of becoming so. The intention generally accompanies the unsuccessful. The secret of real greatness seems to be a happy knack of doing things as they come in your way; and they rarely present themselves in the form which careful preparation would enable you to deal with."

— Mandell Creighton, "Heroes." Address given to the Social and Political Education League, 4 November 1898.[81]

Today, Creighton is better known as a historian than as a church official.[82] Creighton's work is seen as part of an era in British tarixshunoslik. Many of the milestones of Creighton's academic life, such as founding of the Ingliz tarixiy sharhi in 1886, with himself as the first editor, are those of the era as well.[83] According to historian Philippa Levine:

The Ko'rib chiqish was the culmination of a series of related developments central to the asserting of the primacy of the professional historian. In 1884 a highly distinguished trio of men had all been rewarded with academic preferment: Mandell Creighton became the first Dixie Professor of Ecclesiastical History at the University of Cambridge, E. A. Freeman succeeded his friend Stubbs ichida Regius Professorship of Modern History at Oxford and the legal historian Frederik Meytlend bo'ldi o'quvchi in English Law at Cambridge. The following year the reform of the Historical Tripos in Cambridge and the division of Oxford's arts faculty into the three areas of literae humaniores, sharq tillari and modern history declared that history had finally won academic respect as an autonomous area of study.[83]

Creighton is considered to be one of the first British historians with a distinctly European outlook. Uning magnum opus, History of the Papacy in the Period of the Reformation, R. J. W. Evans writes, "(It) constitutes one of the first great attempts to introduce the British to explicitly zamonaviy va Evropa tarix ".[84] Overall, Creighton and his peers, left a heterogeneous legacy. On the one hand, Creighton was a painstakingly balanced scholar; even his critic Lord Acton would use "sovereign impartiality" to describe Creighton's strength.[85] Creighton saw himself as someone interested in actions, in contrast to Acton, whom he considered to be interested in ideas. Although Creighton did not personally consider the popes to be guiltless (for example, amidst writing the third papacy volume, he wrote, in a letter to a friend, that working on the Borgias was like "spending one's day in a low police court"), Creighton was emphatic that public men be judged for their public and not private actions. In an essay, "Historical ethics", published after his death, he wrote, "I like to stand upon clear grounds which can be proved and estimated. I do not like to wrap myself in the garb of outraged dignity because men in the past did things contrary to the principles which I think soundest in the present."[86] On the other hand, Creighton's historical outlook, as well as that of his historian peers, bore the cultural and social stamp of their position.[87] According to historians Robert Harrison, Aled Jones, and Peter Lambert, "Their emphasis on the Englishness of Britain's key institutions, for instance, effectively excluded non-English ethnic groups from the 'chief part,' as Creighton had put it, of history's subject."[87]

The emphasis on concreteness and reality would remain a feature of his career as a prelate. Creighton saw the Church of England not as an abstract entity existing independently in space and time, but as rooted in England, its people, and their history. In the words of Kenneth Robbins, "It was an unashamed acknowledgment on (Creighton's) part that the form, structure, ethos and doctrine of that church had been fashioned in the circumstances of English history."[88] Similarly, Creighton saw the living church as an embodiment of the present-day yearnings of the English people. "(The) general trend of the Church", he wrote, "must be regulated by (the English people's) wishes. The Church cannot go too far from them."[89] Consequently, Creighton could imbue the church with Victorian self-assessments and aspirations. "The function of the Church of England", he was comfortable saying, "was to be a church of free men. The Church of Rome was the church of decadent peoples: it lives only in the past, and has no future ... The Church of England has before it the conquest of the world."[89] As a natural corollary of this outlook, Creighton was explicitly against the separation of church and state. In his way of thinking, church and state were two aspects of the nation as seen from two vantage points. Any attempt at legislating a separation would, in addition, have caused social disruptions in late-Victorian Britain: many higher clergy had ties of education and friendship with prominent public men.[90]

During his lifetime Creighton received honorary doctorates from a number of institutions, among them Oksford, Kembrij, Garvard va Trinity kolleji, Dublin. A few years after his death, the Creighton lecture da tashkil etilgan King's College, London. The lecture series celebrated its centenary in 2007.[82]

Creighton was elected a member of the Amerika antikvarlari jamiyati 1897 yilda.[91]

Belgilar

Wood sculpture by Andrew Frost in Fulxem saroyi gardens showing Creighton climbing up the "Bishops' Tree"

Creighton was a man of complex, sometimes baffling, intelligence. Faylasuf Edvard Kaird, a fellow at Merton during Creighton's student days there, said of him, "Creighton possesses common sense in a degree which amounts to genius."[92] Later, at Cambridge, some colleagues were perplexed by his personality. When teaching or transacting academic business, he displayed a shrewd, canny intelligence. However, at social gatherings, much to the delight of the students present, he was continually outrageous and flippant.[93] His relationship with Louise was not easily characterised. In the months after the Peterborough appointment, husband and wife would frequently quarrel, sometimes bitterly, as a niece would later recall. But the couple could also be surprisingly demonstrative for their times: during this same period, a nephew caught sight of Louise locked in passionate embrace with the bishop in the latter's study.[63] Creighton could be stern with his seven children, on one occasion tying a daughter to a table's leg with a rope to aid her in recognising her folly.[94] However, he could also romp around the house with them, engage in horseplay, and make up nonsensical stories—all of which, many years later, they would consider the highlights of their childhood.[95] He was the father of seven: Beatrice in 1872, Lucia in 1874, Cuthbert in 1876, Walter in 1878, Mary in 1880, Oswin in 1883 and, finally, Gemma, born in 1887.

Throughout his life, Creighton went on long walks (his "rambles," as he liked to call them). When the children grew older, the family's outdoor pastime of choice became maydonli xokkey. Many visiting clergy at Fulxem saroyi found themselves unable to refuse Creighton's enthusiastic invitations to join in.[73] The Creightons were inveterate travellers, spending many vacations in Italy. During their six years in Peterborough, for instance, they made nine foreign trips. Creighton was also a lifelong chain smoker. Muallif qachon Samuel Butler, no sympathiser of churchmen, received a letter in 1893 inviting him to visit the Creighton family in Peterborough, he was immediately put at ease when he discovered some tobacco thoughtlessly left in the envelope by the Bishop of Peterborough.[96]

Controversy seemed to trail him during his prelacies. He loved pageantry, creating speculation that he had high church views.[75] However, when a high church priest protested that incense was needed for curing souls, Creighton burst out, "And you think that souls like herring cannot be cured without smoke?"[97] His moderate views—equally opposed to radical evangelicals and conservative Anglo-Catholics—endeared him to Queen Victoria.[98][99] Creighton's work ethic, though, was anything but moderate. He seldom refused offers of additional responsibility, confessing more than once to both an abiding fatalism about being saddled with more responsibility and guilt about shirking from it.[71] Perhaps recognising this, a canon of St Paul's, while welcoming Creighton to the diocese of London in 1897, ominously remarked, "It is a frightful burden to lay on you: I hope you will use up everybody except yourself."[70]

Ishlaydi

Ushbu ro'yxat to'liqsiz; yordam berishingiz mumkin etishmayotgan narsalarni qo'shish bilan ishonchli manbalar.

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Manbalar

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  • Covert, James (2000), Viktoriya nikohi: Mandell va Luiza Kriton, London: Hambledon va London, ISBN  1-85285-260-7
  • Crowder, C. M. D. (2004), "Mandell Creighton (1843–1901)", in Matthew, H. C. G.; Harrison, Brian (eds.), Oksford milliy biografiyasining lug'ati, Oksford: Oksford universiteti matbuoti, doi:10.1093/ref:odnb/32626
  • Evans, R. J. W. (2009), "The Creighton century: British historians and Europe, 1907–2007", Tarixiy tadqiqotlar, 82 (216): 320–329, doi:10.1111/j.1468-2281.2009.00490.x
  • Fallows, W. G. (1964), Mandell Creighton and the English Church, Oksford universiteti matbuoti
  • Harrison, Robert; Jons, Aled; Lambert, Peter (2004), "Methodology: 'Scientific' history and the problem of objectivity", in Lambert, Peter; Schofield, Phillipp (eds.), Tarixni yaratish: intizom tarixi va amaliyotiga kirish, London: Routledge., pp. 26–60, ISBN  0-415-24255-X
  • Jones, H. S. (2000), "University and College Sport", in Brock, Michael G.; Curthoys, Mark C. (eds.), The History of the University of Oxford, Volume VII, Nineteenth-Century Oxford, Part 2, Oxford: Oxford University Press., pp. 517–544, ISBN  0-19-951017-2
  • Levine, Philipa (2003), The Amateur and the Professional: Antiquarians, Historians and Archaeologists in Victorian England 1838–1886, Cambridge: Cambridge University Press., ISBN  0-521-53050-4
  • Robbins, Keyt (1993), History, Religion and Identity in Modern Britain, London: Hambledon and London., ISBN  1-85285-101-5
  • Robbins, Keyt (2008), England, Ireland, Scotland, Wales: The Christian Church 1900–2000 (Oxford History of the Christian Church), Oxford and New York: Oxford University Press., ISBN  0-19-826371-6
  • Sutherland, Jon (1990), Mrs. Humphry Ward: Eminent Victorian, Pre-eminent Edwardian, Oksford va Nyu-York: Oksford universiteti matbuoti, ISBN  0-19-818587-1
  • Tosh, John (2007), A Man's Place: Masculinity and the Middle-Class Home in Victorian England, Nyu-Xeyven va London: Yel universiteti matbuoti, ISBN  0-300-12362-0
  • "Creighton, Mandell (CRTN885M)". Kembrij bitiruvchilarining ma'lumotlar bazasi. Kembrij universiteti.

Qo'shimcha o'qish

Tashqi havolalar

Angliya cherkovining unvonlari
Oldingi
Uilyam Konnor Meyj		 Peterboro episkopi
1891–1897		Muvaffaqiyatli
Edvard Glin
Oldingi
Frederik ibodatxonasi		 London yepiskopi
1897–1901		Muvaffaqiyatli
Artur Winnington-Ingram