Mandell Creighton

The Right Reverend and Right Honourable Mandell Creighton
Bishop of London
Creighton as Bishop of London, by Sir Hubert von Herkomer.
Church	Church of England
Diocese	Diocese of London
Elected	1896
Installed	January 1897
Term ended	1901 (death)
Predecessor	Frederick Temple
Successor	Arthur Winnington-Ingram
Other post(s)	Bishop of Peterborough 1891–1896 Dixie Chair of Ecclesiastical History (1884–1891)
Orders
Ordination	c. 1866
Consecration	April 1891
Personal details
Born	(1843-07-05)5 July 1843 Carlisle, Cumberland
Died	14 January 1901(1901-01-14) (aged 57)
Buried	St Paul's Cathedral, London
Nationality	British
Denomination	Anglican
Parents	Robert Creighton & Sarah Mandell
Spouse	Louise von Glehn (m. 1872)
Children	7 children
Profession	Historian
Alma mater	Merton College, Oxford

Mandell Creighton (

Creighton's historical work received mixed reviews. He was praised for scrupulous even-handedness, but criticised for not taking a stand against historical excesses. For his part, he was firm in asserting that public figures be judged for their public acts, not private ones. His preference for the concrete to the abstract diffused through his writings on the Church of England. He believed that the church was uniquely shaped by its particular English circumstances, and advocated that it reflect the views and wishes of the English people.

Creighton was married to the author and future women's suffrage activist Louise Creighton, and the couple had seven children. The Creightons were passionately interested in the education of children and together wrote over a dozen school history primers. A man of complex intelligence and exceptional vigour, Mandell Creighton was emblematic of the Victorian era both in his strengths and in his failings.

Early childhood, 1843–1857

Mandell Creighton was born on 5 July 1843 in the

Creighton was severely shortsighted; he also suffered from double vision, which forced him to read with one eye closed. As the visual handicap also limited his participation in vigorous sports, he took to walking enthusiastically. His tours of the countryside, often undertaken with companions, covered over twenty miles a day and lasted several days. Walking gave him many opportunities to exercise his abiding curiosity about the local botany and architecture.^[11] The habit was to remain with him for the rest of his life.^[4][3]

In the spring of 1862, Creighton applied unsuccessfully for a scholarship to Balliol College, Oxford. He applied next to Merton College, Oxford for a classical postmastership. His application proved successful and Creighton arrived in Oxford in October 1862.^[13] He continued to take great interest in Durham School. In a hand-me-down family story, he is said, in 1866, to have walked from Oxford to Durham in three days to hear speeches at a school function.^[12][4]

Oxford undergraduate, 1862–1866

Creighton's postmastership of £70 a year was enough to cover his tuition at Merton, but not much more. For his other expenses he had to ask his father, whose gruff manner made asking difficult. Under the circumstances, Creighton lived economically in college attic rooms for most of his time at Merton. In his last year he moved out of college to share rooms with George Saintsbury (1845-1933), the future critic of English and French literature, author, and wine critic.^[14]

Although Creighton's shortsightedness prevented his participation in cricket and football, he was able to join the college rowing team. He continued to go on walks. These, especially around Oxford for a few hours in the late afternoon, were popular among many students; Creighton, characteristically, organised longer walks, some lasting all day.^[14]

Creighton's reading continued to flourish, and not just of books prescribed in the syllabus. He read so voraciously that he sometimes stayed at Oxford during vacations in order to read. Among writers and poets, he became particularly fond of

Creighton came seriously to believe that it was the responsibility of all individuals to influence others to the full extent of their abilities. He sought others out to influence and instruct. Predictably, among his Merton friends, he received the nickname "The Professor", or "P".[15] In his second year, he and three other students became inseparable, both during academic terms and vacations, forming a group called "The Quadrilateral".^[17] The group friendship was intense, like many such in that time.^[18] Although Creighton had a large circle of friends, he did not form any close friendships with women during this time. In his final term, he wrote to a friend, "ladies in general are very unsatisfactory mental food: they seem to have no particular thoughts or ideas"^[17]

Academically, Creighton's goal became the pursuit of an honours degree in

Teaching and marriage, 1867–1874

During the second half of the 19th century, many academic reforms were instituted at the University of Oxford, beginning with the

17 & 18 Vict. c. 81]]). By the 1860s the reforms had trickled down the colleges. Among the changes were the new responsibilities given to college tutors. These instructors, whose primary job was to give personalised instruction in their rooms to undergraduates, were now tasked with the preparation of students for the university's examinations, previously the responsibility of the university-wide instructors such as professors.^[20] As the tutors were chosen from distinguished recent graduates, the new instructional staff were more youthful than the old.^[21] At this time Merton College was suffering from student unrest stemming from what was seen as a lack of leadership in the teaching faculty.^[22][23] Many fellows, both resident and non-resident, had become distant presences.^[23]

As Creighton was popular with students, he was looked upon as someone who would exercise that leadership. He proceeded to do so by appealing both to the students' reasoning and their good sense, and by simultaneously immersing himself among them.[23] He was given more responsibilities. These, in their wake, brought promotions and salary increases. After four years of teaching, his salary had more than doubled.^[24] He joined forces with a Merton tutor to open collegiate lectures to students of other colleges and received the college's authorisation.^[25][24] Soon, the Association of Tutors was born, as well as an Oxford-wide series of lectures that any student could attend.^[26][24] The lectures were to influence his choice of future research. He wrote later,

We worked out among us a scheme of lectures covering the whole field (of history), and were the pioneers of the "Intercollegiate Lectures" which now prevail at both universities. The needs of this scheme threw upon me the ecclesiastical, and especially papal history, which no one else took.^[24]

Religious beliefs were also undergoing an upheaval. Many

don of any intellectual reputation for modernity should be on the Christian side."^[21] After some speculation by friends about whether Creighton would commit to taking holy orders, he was ordained deacon by the Bishop of Oxford in 1870. He preached in his first sermon in April 1871.^[28]

Creighton spent many vacations in Europe. He fell in love with Italy, its scenery, its culture, and its people. This led naturally to a fascination with Renaissance Italy, which became his scholarly interest.[29] He became an admirer of Walter Pater and the aesthetic movement. His rooms in Oxford were tastefully decorated with William Morris wallpaper and blue china. The furnishings brought admiration from friends and requests to view them from acquaintances. Creighton was now leading a life that was a far cry from that of his frugal student days.^[30]

Upon his return from a vacation in Europe, in early 1871, Creighton attended a lecture by art critic

National Gallery and Victoria and Albert Museum, and examining the early Italian engravings in the print room of the British Museum. Creighton undertook to teach his fiance Italian; she helped him improve his German.^[33] They had agreed to be married the following winter; however, as Christmas approached, it was still not certain whether Merton College would waive its requirement of celibacy for its teaching fellows. On Christmas Eve, the college finally relented and elected four married fellows, one of whom was Creighton.^[34] Von Glehn and Creighton were married on 8 January 1872 in her home town of Sydenham, Kent. They spent a week honeymooning in Paris before returning to Oxford for Creighton's new teaching term.^[36]

Like many Victorian scholars, Mandell Creighton assumed that his wife would be an accessory in his academic pursuits and that he would have the upper hand in their intellectual relationship.[37] During their courtship, he had written to her:

The nuisance of married life [is that] strive as I may or as you may, still the practical side of life must be much more prominent to me than to you. I shall have a number of things to do; whereas your sphere will be all within my reach and knowledge, mine on the other hand will not be in your reach entirely.^[37]

In the summer of 1873, the couple took their first trip together to Italy. It was during this trip that Creighton made firm his intention to study the Renaissance popes for his life's research.^[38] During these years there were additions to the family: a daughter was born to the couple in the autumn of 1872, and another in the summer of 1874. With a growing family and a clear research plan, Creighton now began to doubt the long-term viability of his Merton tutorial fellowship. He felt more and more that his teaching duties were sapping his stamina for focused intellectual labour.^[39] Around this time an opportunity arose for a rural living in a remote parish in coastal Northumberland to which Merton held the right of appointment. Although varying counsel was offered by Louise, by Creighton's married colleagues, by his unmarried colleagues, and even by his students, his mind was made up. When, in November 1874, the college finally offered the position of vicar of the parish of Embleton, Creighton eagerly accepted.^[40]

Vicar of Embleton, 1875–1884

The village of Embleton lies close to the

The Girls' Friendly Society, which aimed to empower girls, encouraging them, for example, to stay in school until the age of fourteen.^[43]

"(A good teacher) brings knowledge and his pupil into a vital relationship; and the object of teaching is to establish that relationship on an intelligible basis. This can only be done ... by appealing to two qualities which are at the bottom of all knowledge, curiosity and observation. They are born with us, every child naturally develops them, and it is the duty of the teacher to direct them to proper ends."

 — From Mandell Creighton's Thoughts on Education: Speeches and Sermons
p. 77 (1902)

Creighton's own family was growing: four more children were born during the Embleton years, and all were

Ernest Roland Wilberforce, and tasked with examining candidates for holy orders.^[46]

During their ten years in Embleton, the Creightons—he in his 30s and she, for the most part, in her 20s—between them, wrote fifteen books.

Lord Acton, who reviewed the books in the Academy and who was aware that the books were written over a few years in a northern vicarage far from the centres of scholarship, wrote:

The history of increasing depravity and declining faith, of reforms earnestly demanded, feebly attempted, and deferred too long, is told by Mr. Creighton with a fullness of accuracy unusual in works which are the occupation of a lifetime.^[49]

Creighton also wrote dozens of book-reviews and scholarly articles.[50] Among them were his first forays into the role of the Church of England in the life of the nation. Throughout the 19th century, the Church had suffered erosion of membership. In the mid-century, many scholars such as the educator Thomas Arnold had asserted the identity of the church and the nation; however, as the century entered its last two decades, Creighton was among a small minority continuing to do the same.^[51]

In 1884, Creighton was asked to apply for the newly created professorship of

ecclesiastical history, the Dixie chair, at the University of Cambridge and a concurrent fellowship at Emmanuel College.^[52] His application proved successful,^[53] and on 9 November 1884, Creighton preached his last sermon at Embleton church. Later, he was to write, "At Embleton I spent ten years, and I have no hesitation in saying that they were the ten happiest years of my life." His parishioners, for their part, found it difficult to express their feelings openly; one woman said, "Well, if you ain't done no good, you've done no harm."^[51]

Cambridge professor, 1885–1891

After their arrival in Cambridge in late November 1884, the Creightons were swamped with invitations to social engagements. Interaction with academic society after ten years led to new friendships, especially for Louise. One such new acquaintance,

Arabic scholar, and Alfred Marshall, the economist.^[55]

"I turn to the past to learn its story without any preconceived opinion what that story may be. I do not assume that one period or one line of study is more instructive than another, but I am ready to recognise the real identity of man's aspiration at all times. Some episodes in history are regarded as profoundly modern; others are dismissed contemptuously as concerned with trifles. In some ages there are great heroes, in others the actors are sunk in indolence and sloth. For my own part I do not recognise this great distinction."

 — From, "The teaching of ecclesiastical history", Inaugural lecture, Dixie Chair of Ecclesiastical History, University of Cambridge, 23 January 1885.^[56]

Around this time a dispute arose over the scope of the bachelor's honours examination, or the

primary sources in the students' historical subjects of interest.^[57]

Creighton lectured twice a week at the university, preparing extensively, but lecturing extemporaneously.[58] He also preached in the Emmanuel College Chapel. A colleague said of his preaching style, "He did not care for eloquence, indeed he despised it; what he aimed at was instruction, and for this he always looked more to principles than facts."^[59] Creighton lectured more informally to undergraduates at Emmanuel College once a week. He supported Cambridge's two new women's colleges, Newnham and Girton, and taught informal weekly classes at Newnham. Two students from those classes, Mary Bateson and Alice Gardner, later became professional historians; both were mentored by Creighton early in their careers.^[58]

In spring 1885, Creighton accepted an offer from the Prime Minister,

residentiary canonry at Worcester Cathedral.^[59] As the residency requirement of three months could be met during Cambridge vacations, the Creighton family settled into an annual routine of six moves between Cambridge and Worcester, a distance of over 100 miles.^[60] The Worcester experience led Creighton to consider how the relationship of competition between a cathedral and its diocesan parish churches could be turned into one of cooperation, a subject on which he would write scholarly articles. By providing an introduction to the grim realities of city life, Worcester, moreover, awakened Creighton's social consciousness. He joined the Worcester Diocesan Penitentiary Association and was moved by the plight of prison inmates. In a sermon at the Sanitary Congress of Worcester in 1889, he spoke about the effect of harsh physical life on the moral life,^[61]

the unwholesome air of the factory, the crowded workshop, the ill-ventilated room, all those things rob the body of its vigour, how they must also act upon the soul! ... uncleanliness, hatred, variance, drunkenness, revelling. Do not these things, think you, come largely from, and are they not greatly affected by, the physical conditions under which life is lived?^[61]

At the 250th anniversary of Harvard University in November 1886, Creighton, accompanied by Louise, represented Emmanuel College—founder John Harvard's alma mater. During the extended visit, they met prominent American men of letters, including the historian of the American West, Francis Parkman; supreme court justice, Oliver Wendell Holmes Jr.; and poet and critic James Russell Lowell. On 8 November 1886, Creighton received an honorary degree from Harvard.^[62]

In February 1887, volumes III and IV of Creighton's History of the Papacy were published by Longmans. These volumes narrowed the focus to specific popes, chiefly,

relativist one. It was in one of these exchanges that Acton penned three sentences, one of which was to become an oft-quoted epigram. "Historical responsibility," wrote Acton, "has to make up for the want of legal responsibility. Power tends to corrupt, and absolute power corrupts absolutely. Great men are almost always bad men, even when they exercise influence and not authority." Acton's attack, however, did lead Creighton to rethink his own position somewhat. In an 1895 paper, he would write that the papacy, "which had been established for the promotion of morality" had in fact "provided the means for the utmost immorality."^[63]

Bishop of Peterborough, 1891–1896

In December 1890, Creighton received a letter from

Lord Salisbury, the Prime Minister, offering an appointment to a residentiary canonry of St George's Chapel, Windsor Castle in exchange for his appointment at Worcester.^[65] Since a Windsor appointment indicated the personal preference of the British sovereign, and since the Creightons were wary of court culture, the letter gave them pause. However, after some hesitation, Creighton accepted. No sooner had he and his family reconciled to moving back and forth between their Cambridge home and Windsor Castle six times a year than Creighton received another letter from Salisbury. The new letter offered an appointment as Bishop of Peterborough, an office that had become available upon the translation of its incumbent William Connor Magee to York.^[65] Creighton was chosen because his love for ritual had created an impression among others that he had a high church outlook. The Peterborough diocese had many high churchmen, and it was felt that Creighton would be a good fit. In fact, Creighton was doctrinally quite broad church; his moderate views would later make him popular with Queen Victoria.^[66]

"The tolerant man has decided opinions, but recognises the process by which he reaches them, and keeps before himself the truth that they can only be profitably spread by repeating in the case of others a similar process to that through which he passed himself. He always keeps in view the hope of spreading his own opinions, but he endeavours to do so by producing conviction. He is virtuous, not because he puts his own opinions out of sight, nor because he thinks that other opinions are as good as his own, but because his opinions are so real to him that he would not anyone else hold them with less reality"

 — From, Mandell Creighton, Persecution and Tolerance, Hulsean Lectures, University of Cambridge, Winter 1893–94

For Creighton, the Peterborough appointment, which he felt duty-bound to accept, meant the effective end of his academic life. There is an indication that the Creightons were depressed at the prospect of leaving Cambridge.^[67] In the case of Louise, the depression was to last long.^[67][68] Creighton felt that his life from then on would become one of offering easy comfort to others. In a letter to an old college friend, he wrote, "No man could have less desire than I for the office of bishop. Nothing save the cowardliness of shirking from responsibility and the dread of selfishness led me to submit"^[66]

A few weeks before Creighton's

Roman Catholics as disloyal.^[70]

Creighton also became determined to better understand the working-classes of his diocese.^[70] The Leicester boot-and-shoe trade strike of 1895, which began in March as a lock-out of 120,000 workers by employers, gave him just such an opportunity. Creighton wrote an open letter to his clergy, impressed them with the gravity of the situation, and urged them to work impartially to facilitate communication between the opposing sides. According to biographer James Covert, "Creighton's tactic was to serve as conduit for all bargaining parties, sharing information and feelings derived from his local clergy, who, being on the spot, possessed insights and sympathies that needed to be known and expressed."^[71] By late April, a compromise was reached for which Creighton reaped much praise as well as a growing reputation as a statesman.^[71]

A year earlier, in 1894, the fifth and last volume of Creighton's History of Papacy in the Period of Reformation was published by Longman. The book was subtitled The German Revolt, 1517–1527 and covered the history up to the Sack of Rome in 1527. Creighton had found little time to devote to its writing, and critics generally expressed disappointment in the outcome. Although he had originally planned to continue the history up to the final session of the Council of Trent 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 many lectures, most published later in book form, their titles reflecting his diverse intellectual interests. Among his addresses were the Hulsean Lectures at Cambridge in the winter of 1893–94 on "Persecution and Tolerance", the 1895 Rede Lecture at Cambridge on "The Early Renaissance in England", the 1896 Romanes Lecture at Oxford on "The English National Character", and his 1896 address at Westminster Abbey on "Saint Edward the Confessor."^[72]

In 1896, Creighton represented the

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 Bishop of London. 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 translated to the See of London in an enthronement ceremony at St Paul's Cathedral.^[74]

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.^[74] 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.^[75]

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

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.[84] A nearby road, Creighton Avenue, laid out in 1900, was named after him [1]/

Legacy

On Thursday, 17 January 1901, after an elaborate funeral in St Paul's Cathedral attended by royalty, politicians, academics, and ordinary people, Creighton's body was interred in the crypt by the Archbishop of Canterbury.^[85] 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 Quarterly Review remarked, "It is certainly rare to find so much intellectual force and so high a standard of conduct combined in one man."^[86]

A memorial to Creighton can also be found in Peterborough Cathedral 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."

Today, Creighton is better known as a historian than as a church official.

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."[94] 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."^[95] 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."^[95] 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.^[96]

During his lifetime Creighton received honorary doctorates from many institutions, among them

Creighton was elected a member of the American Antiquarian Society in 1897.^[97]

Character

Creighton was a man of complex, sometimes baffling, intelligence. The philosopher Edward Caird, a fellow at Merton during Creighton's student days there, said of him, "Creighton possesses common sense in a degree which amounts to genius."^[98] 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.^[99] 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.^[67] 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.^[100] 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.^[101] 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 field hockey. Many visiting clergy at Fulham Palace found themselves unable to refuse Creighton's enthusiastic invitations to join in.^[77] 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. When author 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.^[102]

Controversy seemed to trail him during his prelacies. He loved pageantry, creating speculation that he had high church views.^[80] 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?"^[103] His moderate views—equally opposed to radical evangelicals and conservative Anglo-Catholics—endeared him to Queen Victoria.^[104][105] 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.^[75] 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."^[74]

Works

Wikisource has original works by or about:
Mandell Creighton

This list is incomplete; you can help by adding missing items. (February 2019)

• Creighton, Mandell (1880), History of Rome, History Primers, New York: D. Appleton & Co.
• Creighton, Mandell (1882), A History of the Papacy During the Period of the Reformation, volume I, (The Great Schism—The Council of Constance, 1378–1418), London: Longman, Green and Co. Pp. xxiii, 453
  • Creighton, Mandell (1882), A History of the Papacy During the Period of the Reformation, volume II, (The Council of Basel—The Papal Restoration, 1418–1464), London: Longman, Green and Co. Pp. xx, 555
  • Creighton, Mandell (1887), A History of the Papacy During the Period of the Reformation, volume III, (The Italian Princes, 1464–1518), London: Longman, Green and Co. Pp. xvi, 307
  • Creighton, Mandell (1887), A History of the Papacy During the Period of the Reformation, volume IV, (The Italian Princes, 1464–1518), London: Longman, Green and Co. Pp. xii, 314
  • Creighton, Mandell (1894), A History of the Papacy During the Period of the Reformation, volume V, (The German Revolt, 1517–1527), London: Longman, Green and Co. Pp. xi, 384
• Creighton, Mandell (1889), Carlisle, Historic towns, London: Longman, Green and Co. Pp. x, 215^[106]
• Creighton, Mandell (1895), The Early Renaissance in England: The Rede Lecture, Cambridge University, Cambridge: University Press. Pp. 45
• Creighton, Mandell (1896), The English National Character: The Romanes Lecture, Oxford University, London: Henry Frowde; Oxford: Clarendon Press. Pp. 35
• Creighton, Mandell (1896), Queen Elizabeth (New Edition 1906), London, New York and Bombay: Longman Green and Co. Pp. vii, 307^[107]
• Creighton, Mandell (1902), Thoughts on Education: Speeches and Sermons, London, New York and Bombay: Longman Green and Co. Pp. xiv, 215
• Creighton, Mandell (1902), The Church and the Nation: Charges and Addresses, London, New York and Bombay: Longman Green and Co. Pp. xvi, 336
• Creighton, Mandell (1903a), Historical lectures and addresses, London, New York and Bombay: Longman Green and Co. Pp. ix, 346
• Creighton, Mandell (1903b), University and Other Sermons, London, New York and Bombay: Longman Green and Co. Pp. vi, 271
• Creighton, Mandell (1906), Persecution and Tolerance: Hulsean Lectures, University of Cambridge, 1893–94, London, New York and Bombay: Longman Green and Co. Pp. xii, 140

References

Notes

1. ^ CREIGHTON, Rt. Rev. Mandell.—b. 5 July 1843; s. of R. Creighton. Educ. Durham G.S.; Merton; M.A. 1869; D.D. 1891; Hon. D.C.L 1894. Fellow of Merton and Tutor 1867–75; Vicar of Embleton (Merton living) 1875–84; Rural Dean of Alnwick 1881–4; Dixie Prof. of Eccl. Hist., Cambridge 1884–91. Canon Residentiary of Worcester Cathedral 1885–91; Hon. Fellow of Merton 1889; Bishop of Peterborough 1891; Rede Lecturer, Cambridge 1895; Romanes Lecturer, Oxford 1896; rep. of English church at coronation of Emperor I of Russia 1896; P.C. 1897; Bishop of London, Dean of the Chapels Royal 1897–1901; trustee of National Portrait Gallery 1898–1901. Publ.: Roman History Primer, 1875; Life of Simon de Montfort, 1876; The Age of Elizabeth, 1876; The Tudors and the Reformation, 1876; History of the Papacy during the Reformation : 3 vols.), 1882-94; Life of Wolsey, 1884; History of Carlisle, 1889; 1897; Persecution and Tolerance, 1894; The Early Renaissance in England, 1895; The English National Character, 1896; The Story of some English Shires, 1897; first edition of the English Historical Review 1886–91. m. Louise von Glehn. Died. 14 Jan. 1901. Posthumous publ.: Life and Letters of Mandell Creighton, by Louise Creighton, 1904.^[1]

Cited sources

• ISBN 0-19-951017-2
• Chisholm, Hugh, ed. (1911). "Creighton, Mandell" . Encyclopædia Britannica. Vol. 7 (11th ed.). Cambridge University Press. p. 401.
• Covert, James (2000), A Victorian Marriage: Mandell and Louise Creighton, London: Hambledon and London,
  ISBN 1-85285-260-7
• Covert, James Thayne (2004). "Creighton [née von Glehn], Louise Hume (1850–1936)". In Matthew, H. C. G.; Harrison, Brian (eds.). Oxford Dictionary of National Biography.
  doi:10.1093/ref:odnb/38640. (Subscription or UK public library membership
  required.)
• Crowder, C. M. D. (2004). "Creighton, Mandell (1843–1901)". In Matthew, H. C. G.; Harrison, Brian (eds.). Oxford Dictionary of National Biography.
  doi:10.1093/ref:odnb/32626. (Subscription or UK public library membership
  required.)
• doi:10.1111/j.1468-2281.2009.00490.x
• Fallows, W. G. (1964), Mandell Creighton and the English Church, London: Oxford University Press,
  OCLC 468908942
• Harrison, Robert; Jones, Aled; Lambert, Peter (2004), "Methodology: 'Scientific' history and the problem of objectivity", in Lambert, Peter; Schofield, Phillipp (eds.), Making History: An Introduction to the History and Practices of a Discipline, 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
• ISBN 1-85285-101-5
• ISBN 978-0-19-826371-5
• ISBN 0-19-818587-1
• Tosh, John (2007), A Man's Place: Masculinity and the Middle-Class Home in Victorian England, New Haven and London: Yale University Press,
  ISBN 978-0-300-12362-3
• "Creighton, Mandell (CRTN885M)". A Cambridge Alumni Database. University of Cambridge.

Further reading

• Adshead, S. A. M. (2000). Philosophy of Religion in Nineteenth-Century England and Beyond. London and New York: Palgrave Macmillan.
  ISBN 978-1-349-41578-6
  .
• Avis, Paul (2006). Beyond the Reformation?: Authority, Primacy and Unity in the Conciliar Tradition. London and New York: T&T Clark.
  ISBN 978-0-567-03357-4
  .
• Avis, Paul (2002) [1989]. Anglicanism and the Christian Church: Theological Resources in Historical Perspective (Revised and expanded ed.). London and New York: T & T Clark: A Continuum imprint.
  OCLC 49594655
  .
• Bentley, Michael (2006), Modernizing England's Past: English Historiography in the Age of Modernism, 1870–1970 (The Wiles Lectures), Cambridge: Cambridge University Press,
  ISBN 0-521-60266-1
• Covert, James, ed. (1998), A Victorian Family: As Seen Through the Letters of Louise Creighton to Her Mother, 1872–1880, Lewiston, NY: Edwin Mellen Press,
  ISBN 0-7734-8500-7
• Covert, James Thayne (2004). "Louise Hume Creighton (1850–1936)". In Matthew, H. C. G.; Harrison, Brian (eds.). Oxford Dictionary of National Biography.
  doi:10.1093/ref:odnb/38640. (Subscription or UK public library membership
  required.)
• Creighton, Louise (1913), Life and letters of Mandell Creighton D.D. Oxon and Cam., Sometime Bishop of London, Two Volumes in One, London, New York, Bombay and Calcutta: Longman Green and Co.
• Jann, Rosemary (1983), "From Amateur to Professional: The Case of the Oxbridge Historians", The Journal of British Studies, 22 (2), Chicago and London: The University of Chicago Press: 122–147,
  JSTOR 175676
• Kirby, James (2016), Historians and the Church of England: Religion and Historical Scholarship, 1870-1920, Oxford University Press,
  ISBN 978-0-19-108100-2
• Lambert, Peter; Schofield, Phillipp, eds. (2004), Making History: An Introduction to the History and Practices of a Discipline, London: Routledge,
  ISBN 0-415-24255-X
• Paul, Herbert (1906), 'Bishop Creighton', Stray Leaves, London : John Lane, The Bodley Head, pp. 11 – 37
• ISBN 0-8047-2383-4
• Wilson, A. N. (2012), The Elizabethans, Farrar, Straus and Giroux,
  ISBN 978-1-4668-1619-0
• Woolf, D. R. (1998), "English Historiography—Modern (since 1700)", in Woolf, Daniel R. (ed.), A Global Encyclopedia of Historical Writing, London: Routledge, pp. 276–283,
  ISBN 0-8153-1514-7

External links

Wikiquote has quotations related to Mandell Creighton.

Wikimedia Commons has media related to Mandell Creighton.

• Robert Evans (Oxford), Lecture: The Creighton Century, British Historians and Europe (1907–2007) Archived 15 November 2014 at the Wayback Machine, King's College London. Video Link: November 2007.
• Brenden, Piers (8 January 2001), "The bishop who mistook his wife for a doormat: review of A Victorian Marriage: Mandell and Louise Creighton", The Independent^{[dead link]}
• "Archival material relating to Mandell Creighton". UK National Archives.
• "Archival material relating to Louise Creighton (collected family letters)". UK National Archives.
• Works by Mandell Creighton at LibriVox (public domain audiobooks)

Church of England titles
Preceded by William Connor Magee	Bishop of Peterborough 1891–1897	Succeeded by Edward Glyn
Preceded by Frederick Temple	Bishop of London 1897–1901	Succeeded by Arthur Winnington-Ingram