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==Character and relationships== [[File:Newman2.JPG|thumb|left|Newman's room in the [[Birmingham Oratory]]]] A 2001 biography of Newman notes that since his death in 1890, he has suffered almost as much misrepresentation as he did during his lifetime. In the ''Apologia'' he had exorcised the phantom which, as he said, "gibbers instead of me"—the phantom of the secret Romanist, corrupting the youth of Oxford, devious and dissimulating. But he raised another phantom—that of the oversensitive, self-absorbed recluse<ref name="T&C p54">Meriol Trevor and Léonie Caldecott. ''John Henry Newman: Apostle to the Doubtful''. London: CTS, 2001, p. 54. {{ISBN|978-1-86082-121-9}}.</ref> who never did anything but think and write.<ref name="T&C p57">Trevor and Caldecott, p. 57.</ref> Unwary readers took the ''Apologia'' as autobiography, but it is strictly what Newman called its first parts—"A History of My Religious Opinions".<ref name="T&C p54"/> In Newman's letters and memoranda and those of his friends, a more outgoing and humorous character is revealed.<ref name="T&C p54"/> Newman lived in the world of his time, travelling by train as soon as engines were built and rail lines laid, and writing amusing letters about his adventures on railways<ref name="T&C p56">Trevor and Caldecott, p. 56.</ref> and ships, and during his travels in Scotland and Ireland.<ref name="T&C p57"/> He was an indefatigable walker, and as a young don at Oriel he often went out riding with Hurrell Froude and other friends.<ref>Trevor and Caldecott, p. 55.</ref> At Oxford he had an active pastoral life as an Anglican priest, though nothing of it appears in the ''Apologia''. Later he was active as a Catholic priest.<ref name="T&C p57"/> His parishioners at the Oratory, apart from a few professional men and their families, were mainly factory workers, Irish immigrants, and tradespeople. He was a caring pastor, and their recorded reminiscences show that they held him in affection.<ref>Trevor and Caldecott, p. 58.</ref> Newman, who was only a few years younger than [[Keats]] and [[Percy Bysshe Shelley|Shelley]], was born into the [[Romanticism|Romantic]] generation when Englishmen still wept in moments of emotion. But he lived on into the age of the [[stiff upper lip]], with the result that later generations, hearing of his tears on a visit to his mother's grave or at the funerals of old friends such as [[Henry Wilberforce]], thought him not only sensitive but melancholy.<ref>Trevor and Caldecott, pp. 60–61.</ref> The "sensitive recluse of legend"<ref name="T&C p56"/> had a wide currency, appearing, for instance, in [[Lytton Strachey]]'s description, in his famously debunking set of portraits ''[[Eminent Victorians]],'' as Newman's "soft, spectacled, Oxford manner, with its half-effeminate diffidence".<ref>Lytton Strachey, ''Eminent Victorians'', 1918, p. 69. [[:s:Eminent Victorians/Cardinal Manning#VI]]. The full sentence reads: "His delicate mind, with its refinements, its hesitations, its complexities—his soft, spectacled, Oxford manner, with its half-effeminate diffidence- such things were ill calculated to impress a throng of busy Cardinals and Bishops, whose days were spent amid the practical details of ecclesiastical organisation, the long-drawn involutions of papal diplomacy, and the delicious bickerings of personal intrigue."</ref> [[Geoffrey Faber]], whose own account of Newman in ''Oxford Apostles'' was far from [[hagiographic]], found Strachey's portrait a distasteful caricature, bearing scant likeness to the Newman of history and designed solely "to tickle the self-conceit of a cynical and beliefless generation".<ref>Geoffrey Faber, ''Oxford Apostles: A Character Study of the Oxford Movement'', London 1933.</ref> In Strachey's account, however, the true villain is Cardinal Manning, who is accused of secretly briefing the Press with the false story that Newman would turn down the Cardinalate, and who privately said of his late "friend": "Poor Newman! He was a great hater!".<ref>Lytton Strachey, ''Eminent Victorians'', 1918. [[:s:Eminent Victorians/Cardinal Manning#VI]]</ref> Strachey was only ten when Newman died and never met him. In contrast to Strachey's account, [[James Anthony Froude]], Hurrell Froude's brother, who knew Newman at Oxford, saw him as a [[Heroes and Hero-Worship|Carlylean hero]].<ref name="Adams p82">James Eli Adams. ''Dandies and Desert Saints: Styles of Victorian Masculinity''. Ithaca, NY: Cornell University Press, 1995, p. 82. {{ISBN|978-0-8014-8208-3}}.</ref> Compared with Newman, Froude wrote, Keble, Pusey, and the other Tractarians "were all but as [[Names for the number 0 in English|ciphers]], and he the indicating number". Newman's face was "remarkably like that of [[Julius Caesar]]. ...I have often thought of the resemblance, and believed that it extended to the temperament. In both there was an original force of character which refused to be moulded by circumstances, which was to make its own way, and become a power in the world; a clearness of intellectual perception, a disdain for conventionalities, a temper imperious and wilful, but along with it a most attaching gentleness, sweetness, singleness of heart and purpose. Both were formed by nature to command others, both had the faculty of attracting to themselves the passionate devotion of their friends and followers. ... For hundreds of young men ''Credo in Newmannum'' was the veritable symbol of faith."<ref>Quoted in Wilfrid Ward, [http://www.newmanreader.org/biography/ward-genius/lecture1.html ''The Genius of Cardinal Newman'': Lecture 1] {{Webarchive|url=https://web.archive.org/web/20010725153754/http://www.newmanreader.org/biography/ward-genius/lecture1.html |date=25 July 2001 }}</ref> ===Celibacy=== Newman's [[Clerical celibacy|celibacy]], which he embraced at the age of 15,<ref name=CEnc/> also contributed to negative representations of his character,<ref>Oliver S. Buckton. ''Secret Selves: Confession and Same-Sex Desire in Victorian Autobiography''. University of North Carolina Press, 1998, p. 31. {{ISBN|978-0-8078-4702-2}}.</ref> laying him open to what he called "slurs".<ref>Meriol Trevor. ''Newman's Journey'', Fontana Library, 1974, p. 23.</ref> To exponents of [[muscular Christianity]] such as [[Charles Kingsley]], celibacy was synonymous with unmanliness. Kingsley, who interpreted the Biblical story of [[Adam and Eve]] as expressing a "binary law of man's being; the want of a complementum, a 'help meet', without whom it is not good for him to be",<ref>Frances Eliza Kingsley (ed.), ''Charles Kingsley: His Letters and Memories of His Life, Vol. I''. New York: Fred De Fau, 1899, p. 162. Kingsley here cites Genesis 2:18. ([[KJV]]: "And the Lord God said, It is not good that the man should be alone; I will make him a help meet for him.")</ref> feared and hated vowed sexual abstinence, considering it, in Laura Fasick's words, "a distinct and separate perversion".<ref>Laura Fasick. "The Seduction of Celibacy: Threats to Male Sexual Identity in Charles Kingsley's Writings", in Jay Losey and William D. Brewer (eds), ''Mapping Male Sexuality: Nineteenth-Century England''. Madison, NJ: Farleigh Dickinson University Press, 2000, p. 225. {{ISBN|978-0-8386-3828-6}}.</ref> The charge of effeminacy was aimed not just at Newman but at Tractarians and Roman Catholics in general. "In all that school", wrote Kingsley in 1851, "there is an element of foppery—even in dress and manner; a fastidious, maundering, die-away effeminacy, which is mistaken for purity and refinement".<ref>Francis Eliza Kingsley (ed.), ''Charles Kingsley, Vol. I'', pp. 217–18.</ref> [[John Cornwell (writer)|John Cornwell]] comments that "the notion of Newman's effeminacy tells us more about the reaction of others to him at the time than [about] any tendency in his own nature".<ref>John Cornwell. "Comment (10.10.10)" on a misleading citation from his biography, ''Newman's Unquiet Grave: The Reluctant Saint'' (London: Continuum, 2010) in Jonathan Aitken, [http://spectator.org/archives/2010/09/15/a-saintly-conscience "A Saintly Conscience"] {{webarchive|url=https://web.archive.org/web/20100918210727/http://spectator.org/archives/2010/09/15/a-saintly-conscience |date=18 September 2010 }}, ''[[The American Spectator]]'', September 2010.</ref> To many members of the Oxford Movement, Newman included, it was Kingsley's ideal of domesticity that seemed unmanly. As [[Richard William Church|R. W. Church]] put it, "To shrink from [celibacy] was a mark of want of strength or intelligence, of an unmanly preference for English home life, of insensibility to the generous devotion and purity of the saints".<ref>R. W. Church. [http://anglicanhistory.org/england/church/om/18.html ''The Oxford Movement: Twelve Years 1833–1845'': Chapter XVIII] {{Webarchive|url=https://web.archive.org/web/20101123092018/http://anglicanhistory.org/england/church/om/18.html |date=23 November 2010 }}</ref> Defending his decision to remain single, Charles Reding, the hero of Newman's novel ''Loss and Gain'', argues that "surely the idea of an Apostle, unmarried, pure, in fast and nakedness, and at length a [[martyr]], is a higher idea than that of one of the old Israelites sitting under his vine and fig-tree, full of temporal goods, and surrounded by sons and grandsons?"<ref>Newman, [http://www.newmanreader.org/works/gain/chapter2-5.html ''Loss and Gain'': Part I, Chapter 5] {{Webarchive|url=https://web.archive.org/web/20100731111531/http://www.newmanreader.org/works/gain/chapter2-5.html |date=31 July 2010 }}</ref> James Eli Adams remarks that if manliness is equated with physical and psychological toughness, then perhaps "manhood cannot be ''sustained'' within domesticity, since the ideal is incompatible with ease".<ref>Adams, ''Dandies and Desert Saints'', p. 10.</ref> A "common antagonism to domesticity" links "Tractarian discipline to Carlylean heroism".<ref name="Adams p82"/> ===Friendships=== [[File:John Henry Newman & Ambrose St. John.jpg|thumb|left|upright|Ambrose St. John (left) and John Henry Newman]] Although Newman's deepest relationships were with men, he had many affectionate friendships with women.<ref>Joyce Sugg. ''Ever Yours Affly: John Henry Newman and His Female Circle''. Gracewing, 1996. {{ISBN|978-0-85244-315-6}}.</ref> One of the most important was with Maria Giberne, who knew him in his youth and followed him into the Catholic Church. She was a noted beauty, who at age fifty was described by one admirer as "the handsomest woman I ever saw in my life".<ref>[[Thomas Mozley]]. ''Reminiscences: Chiefly of Oriel College and the Oxford Movement, Volume 2''. London: Longmans, Green and Co., 1882, p. 44.</ref> A gifted amateur artist, she painted many portraits of Newman at various periods, as well as several of the pictures hanging in the Birmingham Oratory. Newman had a photographic portrait of her in his room<ref>{{cite web | last = Tribe | first = Shawn | url = http://www.newliturgicalmovement.org/2009/07/cardinal-newman-at-birmingham-his-study.html | title = Cardinal Newman's Room at Birmingham | publisher = Newliturgicalmovement.org | date = 16 July 2009 | access-date = 31 August 2013 | archive-date = 19 August 2013 | archive-url = https://web.archive.org/web/20130819210933/http://www.newliturgicalmovement.org/2009/07/cardinal-newman-at-birmingham-his-study.html | url-status = live }}</ref> and was still corresponding with her into their eighties. Emily Bowles, who first met Newman at Littlemore, was the recipient of some of his most outspoken letters on what he felt to be the mistaken course of the extreme infallibilists and his reasons for not "speaking out" as many begged him to do.<ref>Trevor and Caldecott, p. 59.</ref> When she visited Newman at the Birmingham Oratory in 1861, she was welcomed by him "as only he can welcome"; she would never forget "the brightness that lit up his worn face as he received me at the door, carrying in several packages himself".<ref>Trevor, ''Newman's Journey'', p. 202.</ref> Newman also experienced close male friendships, the first with [[Richard Hurrell Froude]] (1803–1836), the longest with [[Ambrose St John]] (1815–1875), who shared communitarian life with Newman for 32 years starting in 1843 (when St John was 28).<ref>J. H. Rigg, ''Oxford High Anglicanism and its Chief Leader''s, London, 1895.</ref> Newman wrote after St John's death: "I have ever thought no bereavement was equal to that of a husband's or a wife's, but I feel it difficult to believe that any can be greater, or any one's sorrow greater, than mine".<ref>Charles Dessain. ''The Letters and Diaries of John Henry Newman Volume IX: Littlemore and the Parting of Friends May 1842{{snd}}October 1843''. London: Thomas Nelson & Sons.</ref> He directed that he be buried in the same grave as St John: "I wish, with all my heart, to be buried in Fr Ambrose St John's grave—and I give this as my last, my imperative will".<ref>Newman, "Written in prospect of death", 23 July 1876, in [http://www.newmanreader.org/works/meditations/meditations12.html ''Meditations and Devotions'' – Part 3] {{Webarchive|url=https://web.archive.org/web/20101001225749/http://www.newmanreader.org/works/meditations/meditations12.html |date=1 October 2010 }}</ref> Newman spelt out his theology of friendship in a sermon he preached on the Feast of St [[John the Evangelist]], "whom Jesus loved". In the sermon, Newman said: "There have been men before now, who have supposed Christian love was so diffuse as not to admit of concentration upon individuals; so that we ought to love all men equally. ... Now I shall maintain here, in opposition to such notions of Christian love, and with our Saviour's pattern before me, that the best preparation for loving the world at large, and loving it duly and wisely, is to cultivate our intimate friendship and affection towards those who are immediately about us".<ref>Newman, [http://www.newmanreader.org/works/parochial/volume2/sermon5.html "Love of Relations and Friends"] {{Webarchive|url=https://web.archive.org/web/20100922150803/http://www.newmanreader.org/works/parochial/volume2/sermon5.html |date=22 September 2010 }}, ''Parochial and Plain Sermons'', Volume 2, Sermon 5.</ref> For Newman, friendship is an intimation of a greater love, a foretaste of heaven. In friendship, two intimate friends gain a glimpse of the life that awaits them in God.<ref name=Vernon>[[Mark Vernon]]. [http://www.templeton-cambridge.org/fellows/showarticle.php?article=417 "One Soul, Two Bodies"]. ''[[The Tablet]]'', 3 April 2010. {{webarchive |url=https://web.archive.org/web/20150507030519/http://www.templeton-cambridge.org/fellows/showarticle.php?article=417 |date=7 May 2015 }}</ref> Juan R. Vélez writes that someday Newman "may well earn a new title, that of ''Doctor amicitiae'': [[Doctor of the Church]] on Friendship. His biography is a treatise on the human and supernatural virtues that make up friendship".<ref>[http://www.mercatornet.com/articles/view/heart_speaks_to_heart Velez, Juan R., "Heart speaks to heart"] {{Webarchive|url=https://web.archive.org/web/20101013135956/http://www.mercatornet.com/articles/view/heart_speaks_to_heart |date=13 October 2010 }}. ''MercatorNet'', 10 September 2010.</ref> ===Discussion about potential homosexuality=== David Hilliard characterises Geoffrey Faber's description of Newman, in his 1933 book ''Oxford Apostles'', as a "portrait of Newman as a [[sublimation (psychology)|sublimated]] homosexual (though the word itself was not used)".<ref>David Hilliard. [http://anglicanhistory.org/academic/hilliard_unenglish.pdf "UnEnglish and Unmanly: Anglo-Catholicism and Homosexuality"] {{Webarchive|url=https://web.archive.org/web/20110717052631/http://anglicanhistory.org/academic/hilliard_unenglish.pdf |date=17 July 2011 }}, p. 4. Originally published in ''Victorian Studies'', Winter 1982, pp. 181–210.</ref> On Newman's relations with Hurrell Froude, Faber wrote: "Of all his friends Froude filled the deepest place in his heart, and I'm not the first to point out that his occasional notions of marrying definitely ceased with the beginning of his real intimacy with Froude".<ref>''Oxford Apostles'', p. 218 of the Pelican (1954) edition.</ref> However, while Faber's theory has had considerable popular influence, scholars of the Oxford Movement tend either to dismiss it entirely or to view it with great scepticism,<ref>Buckton (p. 36) cites [[Piers Brendon]] and Sheridan Gilley as scholars who dismiss Faber's theory.</ref> with even scholars specifically concerned with same-sex desire hesitating to endorse it.<ref>Buckton (p. 30) cautions: "We ought, of course, to be wary of repeating [Charles] Kingsley's obsessive practice of eroticizing every aspect of Newman's life and faith."</ref> Ellis Hanson, for instance, writes that Newman and Froude clearly "presented a challenge to Victorian [[gender norms]]", but "Faber's reading of Newman's sexlessness<ref>Faber's book came out in 1933. Later research by Ker (see below) and others does not support the idea of Newman's "sexlessness".</ref> and Hurrell Froude's guilt<ref>As Hilliard notes (p. 5), Piers Brendon, in his biography of Froude, offers a very different interpretation of Froude's sense of guilt.</ref> as evidence of homosexuality" seems "strained".<ref>Ellis Hanson. ''Decadence and Catholicism''. Harvard University Press, 1998, p. 254.</ref> When [[John Campbell Shairp]] combines masculine and feminine imagery in his highly poetic description of Newman's preaching style at Oxford in the early 1840s, Frederick S. Roden is put in mind of "the late Victorian definition of a male invert, the homosexual: his (Newman's) [[homiletics]] suggest a woman's soul in a man's body".<ref>Frederick S. Roden. ''Same-Sex Desire in Victorian Religious Culture''. Palgrave MacMillan, 2003, p. 16. {{ISBN|978-0-333-98643-1}}. In the passage cited by Roden, Shairp describes the style of Newman's sermons as "so simple and transparent, yet so subtle withal; so strong yet so tender; the grasp of a strong man's hand, combined with the trembling of a woman's heart ... laying the most penetrating finger on the very core of things".</ref> Roden, however, does not argue that Newman was homosexual, seeing him rather—particularly in his [[Profession (religious)|professed]] celibacy<ref>Roden, pp. 4, 6, 13–14.</ref>—as a "cultural dissident" or "queer". Roden uses the term "[[Queer theory|queer]]" in a very general sense "to include any dissonant behaviours, discourses or claimed identities" in relation to Victorian norms.<ref>Roden, p. 1.</ref> In this sense, "Victorian Roman and [[Anglo-Catholicism]] were culturally queer".<ref>Roden, p. 2.</ref> In Newman's case, Roden writes, "homoaffectivity" (found in heterosexuals and homosexuals alike)<ref>Roden, p. 1. Roden here explicitly follows [[Eve Kosofsky Sedgwick]], whose term "[[homosociality]]" he uses in the sense of "homosociability or homoaffectivity" (p. 7).</ref> "is contained in friendships, in relationships that are not overtly sexual".<ref>Roden, p. 7.</ref> In a September 2010 television documentary, ''The Trouble with the Pope'',<ref>''The Trouble with the Pope'', [[Channel 4]], 13 September 2010.</ref> [[Peter Tatchell]] discussed Newman's underlying sexuality, citing his close friendship with Ambrose St John and entries in Newman's diaries describing their fond love for each other.<ref>Peter Tatchell. [https://www.theguardian.com/media/tvandradioblog/2010/sep/13/peter-tatchell-trouble-with-the-pope "The Trouble with the Pope: a journey into my own preconceptions"] {{Webarchive|url=https://web.archive.org/web/20160309194629/http://www.theguardian.com/media/tvandradioblog/2010/sep/13/peter-tatchell-trouble-with-the-pope |date=9 March 2016 }}, ''guardian.co.uk'', 13 September 2010.</ref><ref>John Cornwell. [http://news.bbc.co.uk/today/hi/today/newsid_8720000/8720596.stm "Cardinal Newman"] {{Webarchive|url=https://web.archive.org/web/20100921223135/http://news.bbc.co.uk/today/hi/today/newsid_8720000/8720596.stm |date=21 September 2010 }}, BBC News: ''Today'', 4 June 2010.</ref><ref>Francis Phillips. [http://www.catholicherald.co.uk/commentandblogs/2010/07/14/fr-ian-ker-brings-clarity-to-the-question-of-newman-and-his-male-friends/ "Fr Ian Ker brings clarity to the question of Newman and his male friends"] {{Webarchive|url=https://web.archive.org/web/20101222194356/http://www.catholicherald.co.uk/commentandblogs/2010/07/14/fr-ian-ker-brings-clarity-to-the-question-of-newman-and-his-male-friends/ |date=22 December 2010 }}, ''CatholicHerald.co.uk'', 14 July 2010.</ref> [[Alan Bray]], however, in his 2003 book ''The Friend'',<ref>Alan Bray. ''The Friend''. University of Chicago Press, 2003</ref> saw the bond between the two men as "entirely spiritual",<ref name=BrayTablet>Alan Bray. [https://web.archive.org/web/20120207071228/https://www.thetablet.co.uk/article/5030 "Wedded Friendships"], ''The Tablet'', 8 August 2001.</ref> noting that Newman, when speaking of St John, echoes the language of [[Gospel of John|John's gospel]].<ref name=Vernon/> Shortly after St John's death, Bray adds, Newman recorded "a conversation between them before St John lost his speech in those final days. He expressed his hope, Newman wrote, that during his whole priestly life he had not committed one [[mortal sin]]. For men of their time and culture that statement is definitive. ... Newman's burial with Ambrose St John cannot be detached from his understanding of the place of friendship in Christian belief or its long history". Bray cites numerous examples of friends being buried together.<ref name=BrayTablet/> Newman's burial with St John was not unusual at the time and did not draw contemporary comment.<ref>Ian Ker. "Newman, John Henry (1801–1890), theologian and cardinal", in ''Oxford Dictionary of National Biography''.</ref> David Hilliard writes that relationships such as Newman's with Froude and St John "were not regarded by contemporaries as unnatural. ... Nor is it possible, on the basis of passionate words uttered by mid-Victorians, to make a clear distinction between male affection and homosexual feeling. Theirs was a generation prepared to accept [[romantic friendship]]s between men simply as friendships without sexual significance. Only with the emergence in the late nineteenth century of the doctrine of the stiff upper lip and the concept of homosexuality as an identifiable condition, did open expressions of love between men become suspect and regarded in a new light as morally undesirable".<ref>Hilliard, pp. 4–5.</ref> Men born in the first decades of the nineteenth century had a capacity, which did not survive into later generations, for intense male friendships. The friendship of [[Alfred Tennyson]] and [[Arthur Hallam]], immortalised in ''[[In Memoriam A.H.H.]]'', is a famous example. Less well-known is that of [[Charles Kingsley]] and his closest friend at Cambridge, Charles Mansfield.<ref>Buckton, pp. 36–37.</ref> When Ian Ker reissued his biography of Newman in 2009, he added an afterword{{sfn|Ker|2009|pp=746–50}} in which he put forward evidence that Newman was a heterosexual. He cited journal entries from December 1816 in which the 15-year-old Newman prayed to be preserved from the temptations awaiting him when he returned from boarding school and met girls at Christmas dances and parties.{{sfn|Ker|2009|p=748}} As an adult, Newman wrote about the deep pain of the "sacrifice" of the life of celibacy. Ker comments: "The only 'sacrifice' that he could possibly be referring to was that of marriage. And he readily acknowledges that from time to time he continued to feel the natural attraction for marriage that any heterosexual man would."{{sfn|Ker|2009|p=749}} In 1833, Newman wrote that, despite having "willingly" accepted the call to celibacy, he felt "not the less ... the need" of "the sort of interest [sympathy] which a wife takes and none but she—it is a woman's interest".<ref>In the passage quoted from (cited in Ker, ''John Henry Newman: A Biography'', p. 197), "interest", "affectionate interest" and "sympathy" are used interchangeably.</ref><ref>[http://ewtn.com/catholicism/library/cardinal-john-henry-newmans-exhumation-objectors-5696 "Cardinal John Henry Newman's Exhumation Objectors"] {{Webarchive|url=https://web.archive.org/web/20200206174428/https://www.ewtn.com/catholicism/library/cardinal-john-henry-newmans-exhumation-objectors-5696 |date=6 February 2020 }}, Ian Ker, ''[[L'Osservatore Romano]]'' weekly edition in English, 3 September 2008, p. 3.</ref>
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