858. The history of the Church ought properly to be called the history of truth.
859. There is a pleasure in being in a ship beaten about by a storm, when we are sure that it will not founder1. The persecutions which harass3 the Church are of this nature.
860. In addition to so many other signs of piety4, they are also persecuted5, which is the best sign of piety.
861. The Church is in an excellent state when it is sustained by God only.
862. The Church has always been attacked by opposite errors, but perhaps never at the same time, as now. And if she suffer more because of the multiplicity of errors, she derives7 this advantage from it, that they destroy each other.
She complains of both, but far more of the Calvinists, because of the schism8.
It is certain that many of the two opposite sects9 are deceived. They must be disillusioned10.
Faith embraces many truths which seem to contradict each other. There is a time to laugh, and time to weep, etc. Responde. Ne respondeas,1 etc.
The source of this is the union of the two natures in Jesus Christ; and also the two worlds (the creation of a new heaven and a new earth; a new life and a new death; all things double, and the same names remaining); and finally the two natures that are in the righteous (for they are the two worlds, and a member and image of Jesus Christ. And thus all the names suit them: righteous, yet sinners; dead, yet living; living, yet dead; elect, yet outcast, etc.).
There are then a great number of truths, both of faith and of morality, which seem contradictory11 and which all hold good together in a wonderful system. The source of all heresies12 is the exclusion13 of some of these truths; and the source of all the objections which the heretics make against us is the ignorance of some of our truths. And it generally happens that, unable to conceive the connection of two opposite truths, and believing that the admission of one involves the exclusion of the other, they adhere to the one, exclude the other, and think of us as opposed to them. Now exclusion is the cause of their heresy14; and ignorance that we hold the other truth causes their objections.
1st example: Jesus Christ is God and man. The Arians, unable to reconcile these things, which they believe incompatible15, say that He is man; in this they are Catholics. But they deny that He is God; in this they are heretics. They allege16 that we deny His humanity; in this they are ignorant.
2nd example: On the subject of the Holy Sacrament. We believe that, the substance of the bread being changed, and being consubstantial with that of the body of our Lord, Jesus Christ is therein really present. That is one truth. Another is that this Sacrament is also a type of the cross and of glory, and a commemoration of the two. That is the Catholic faith, which comprehends these two truths which seem opposed.
The heresy of to-day, not conceiving that this Sacrament contains at the same time both the presence of Jesus Christ and a type of Him, and that it is a sacrifice and a commemoration of a sacrifice, believes that neither of these truths can be admitted without excluding the other for this reason.
They fasten to this point alone, that this Sacrament is typical; and in this they are not heretics. They think that we exclude this truth; hence it comes that they raise so many objections to us out of the passages of the Fathers which assert it. Finally, they deny the presence; and in this they are heretics.
3rd example: Indulgences.
The shortest way, therefore, to prevent heresies is to instruct in all truths; and the surest way to refute them is to declare them all. For what will the heretics say?
In order to know whether an opinion is a Father’s . . .
863. All err6 the more dangerously, as they each follow a truth. Their fault is not in following a falsehood, but in not following another truth.
864. Truth is so obscure in these times, and falsehood so established, that, unless we love the truth, we cannot know it.
865. If there is ever a time in which we must make profession of two opposite truths, it is when we are reproached for omitting one. Therefore the Jesuits and Jansenists are wrong in concealing18 them, but the Jansenists more so, for the Jesuits have better made profession of the two.
866. Two kinds of people make things equal to one another, as feasts to working days, Christians20 to priests, all things among them, etc. And hence the one party conclude that what is then bad for priests is also so for Christians, and the other that what is not bad for Christians is lawful21 for priests.
867. If the ancient Church was in error, the Church is fallen. If she should be in error to-day, it is not the same thing; for she has always the superior maxim22 of tradition from the hand of the ancient Church; and so this submission23 and this conformity24 to the ancient Church prevail and correct all. But the ancient Church did not assume the future Church and did not consider her, as we assume and consider the ancient.
868. That which hinders us in comparing what formerly25 occurred in the Church with what we see there now is that we generally look upon Saint Athanasius, Saint Theresa, and the rest, as crowned with glory and acting26 towards us as gods. Now that time has cleared up things, it does so appear. But at the time when he was persecuted, this great saint was a man called Athanasius; and Saint Theresa was a nun27. “Elias was a man subject to like passions as we are,” says Saint James, to disabuse28 Christians of that false idea which makes us reject the example of the saints as disproportioned to our state. “They were saints,” say we, “they are not like us.” What then actually happened? Saint Athanasius was a man called Athanasius, accused of many crimes, condemned30 by such and such a council for such and such a crime. All the bishops31 assented32 to it, and finally the Pope. What said they to those who opposed this? That they disturbed the peace, that they created schism, etc.
Zeal33, light. Four kinds of persons: zeal without knowledge; knowledge without zeal; neither knowledge nor zeal; both zeal and knowledge. The first three condemned him. The last acquitted34 him, were excommunicated by the Church and yet saved the Church.
869. If Saint Augustine came at the present time and was as little authorised as his defenders35, he would accomplish nothing. God directs His Church well, by having sent him before with authority.
870. God has not wanted to absolve36 without the Church. As she has part in the offence, He desires her to have part in the pardon. He associates her with this power, as kings their parliaments. But if she absolves37 or binds38 without God, she is no longer the Church. For, as in the case of parliament, even if the king have pardoned a man, it must be ratified39; but if parliament ratifies40 without the king, or refuses to ratify41 on the order of the king, it is no longer the parliament of the king, but a rebellious42 assembly.
871. The Church, the Pope. Unity43, plurality. — Considering the Church as a unity, the Pope, who is its head, is as the whole. Considering it as a plurality, the Pope is only a part of it. The Fathers have considered the Church now in the one way, now in the other. And thus they have spoken differently of the Pope. (Saint Cyprian: Sacerdos Dei.)2 But in establishing one of these truths, they have not excluded the other. Plurality which is not reduced to unity is confusion; unity which does not depend on plurality is tyranny. There is scarcely any other country than France in which it is permissible45 to say that the Council is above the Pope.
872. The Pope is head. Who else is known of all? Who else is recognised by all, having power to insinuate46 himself into all the body, because he holds the principal shoot, which insinuates47 itself everywhere? How easy it was to make this degenerate48 into tyranny! That is why Christ has laid down for them this precept49: Vos autem non sic.3
873. The Pope hates and fears the learned, who do not submit to him at will.
874. We must not judge of what the Pope is by some words of the Fathers — as the Greeks said in a council, important rules — but by the acts of the Church and the Fathers, and by the canons.
Duo4 aut tres.5 In unum. Unity and plurality. It is an error to exclude one of the two, as the papists do who exclude plurality, or the Huguenots who exclude unity.
875. Would the Pope be dishonoured51 by having his knowledge from God and tradition; and is it not dishonouring52 him to separate him from this holy union?
876. God does not perform miracles in the ordinary conduct of His Church. It would be a strange miracle if infallibility existed in one man. But it appears so natural for it to reside in a multitude, since the conduct of God is hidden under nature, as in all His other works.
877. Kings dispose of their own power; but the Popes cannot dispose of theirs.
878. Summum jus, summa injuria.6
The majority is the best way, because it is visible and has strength to make itself obeyed. Yet it is the opinion of the least able.
If men could have done it, they would have placed might in the hands of justice. But as might does not allow itself to be managed as men want, because it is a palpable quality, whereas justice is a spiritual quality of which men dispose as they please, they have placed justice in the hands of might. And thus that is called just which men are forced to obey.
Hence comes the right of the sword, for the sword gives a true right. Otherwise we should see violence on one side and justice on the other (end of the twelfth Provincial53 Letter). Hence comes the injustice54 of the Fronde, which raises its alleged55 justice against power. It is not the same in the Church, for there is a true justice and no violence.
879. Injustice. — Jurisdiction56 is not given for the sake of the judge, but for that of the litigant57. It is dangerous to tell this to the people. But the people have too much faith in you; it will not harm them and may serve you. It should, therefore, be made known. Pasce oves meas, not tuas.7 You owe me pasturage.
880. Men like certainty. They like the Pope to be infallible in faith, and grave doctors to be infallible in morals, so as to have certainty.
881. The Church teaches, and God inspires, both infallibly. The work of the Church is of use only as a preparation for grace or condemnation58. What it does is enough for condemnation, not for inspiration.
882. Every time the Jesuits may impose upon the Pope, they will make all Christendom perjured59.
The Pope is very easily imposed upon, because of his occupations, and the confidence which he has in the Jesuits; and the Jesuits are very capable of imposing60 upon him by means of calumny61.
883. The wretches62 who have obliged me to speak of the basis of religion.
884. Sinners purified without penitence63; the righteous justified64 without love; all Christians without the grace of Jesus Christ; God without power over the will of men; a predestination without mystery; a redemption without certitude!
885. Any one is made a priest, who wants to be so, as under Jeroboam.
It is a horrible thing that they propound65 to us the discipline of the Church of to-day as so good that it is made a crime to desire to change it. Formerly it was infallibly good, and it was thought that it could be changed without sin; and now, such as it is, we cannot wish it changed! It has indeed been permitted to change the custom of not making priests without such great circumspection66 that there were hardly any who were worthy67; and it is not allowed to complain of the custom which makes so many who are unworthy!
886. Heretics. — Ezekiel. All the heathen, and also the Prophet, spoke44 evil of Israel. But the Israelites were so far from having the right to say to him, “You speak like the heathen,” that he is most forcible upon this, that the heathen say the same as he.
887. The Jansenists are like the heretics in the reformation of morality; but you are like them in evil.
888. You are ignorant of the prophecies, if you do not know that all this must happen; princes, prophets, Pope, and even the priests. And yet the Church is to abide68. By the grace of God we have not come to that. Woe69 to these priests! But we hope that God will bestow70 His mercy upon us that we shall not be of them.
Saint Peter, Epistle ii: false prophets in the past, the image of future ones.
889. . . . So that if it is true, on the one hand, that some lax monks71 and some corrupt72 casuists, who are not members of the hierarchy73, are steeped in these corruptions75, it is, on the other hand, certain that the true pastors76 of the Church, who are the true guardians77 of the Divine Word, have preserved it unchangeably against the efforts of those who have attempted to destroy it.
And thus true believers have no pretext78 to follow that laxity, which is only offered to them by the strange hands of these casuists, instead of the sound doctrine79 which is presented to them by the fatherly hands of their own pastors. And the ungodly and heretics have no ground for publishing these abuses as evidence of imperfection in the providence80 of God over His Church; since, the Church consisting properly in the body of the hierarchy, we are so far from being able to conclude from the present state of matters that God has abandoned her to corruption74, that it has never been more apparent than at the present time that God visibly protects her from corruption.
For if some of these men, who, by an extraordinary vocation81, have made profession of withdrawing from the world and adopting the monks’ dress, in order to live in a more perfect state than ordinary Christians, have fallen into excesses which horrify82 ordinary Christians, and have become to us what the false prophets were among the Jews; this is a private and personal misfortune, which must indeed be deplored83, but from which nothing can be inferred against the care which God takes of His Church; since all these things are so clearly foretold84, and it has been so long since announced that these temptations would arise from people of this kind; so that when we are well instructed, we see in this rather evidence of the care of God than of His forgetfulness in regard to us.
890. Tertullian: Nunquam Ecclesia reformabitur.8
891. Heretics, who take advantage of the doctrine of the Jesuits, must be made to know that it is not that of the Church, and that our divisions do not separate us from the altar.
892. If in differing we condemned, you would be right. Uniformity without diversity is useless to others; diversity without uniformity is ruinous for us. The one is harmful outwardly; the other inwardly.
893. By showing the truth, we cause it to be believed; but by showing the injustice of ministers, we do not correct it. Our mind is assured by a proof of falsehood; our purse is not made secure by proof of injustice.
894. Those who love the Church lament85 to see the corruption of morals; but laws at least exist. But these corrupt the laws. The model is damaged.
895. Men never do evil so completely and cheerfully as when they do it from religious conviction.
896. It is in vain that the Church has established these words, anathemas86, heresies, etc. They are used against her.
897. The servant knoweth not what his lord doeth, for the master tells him only the act and not the intention. And this is why he often obeys slavishly, and defeats the intention. But Jesus Christ has told us the object. And you defeat that object.
898. They cannot have perpetuity, and they seek universality; and therefore they make the whole Church corrupt, that they may be saints.
899. Against those who misuse87 passages of Scripture88, and who pride themselves in finding one which seems to favour their error. — The chapter for Vespers, Passion Sunday, the prayer for the king.
Explanation of these words: “He that is not with me is against me.” And of these others: “He that is not against you is for you.” A person who says: “I am neither for nor against”; we ought to reply to him . . .
900. He who will give the meaning of Scripture, and does not take it from Scripture, is an enemy of Scripture. (St. Augustine, Of Christian19 Doctrine.)
901. Humilibus dat gratiam;9 an ideo non dedit humilitatem?10
Sui eum non receperunt; quotquot autem non receperunt,11 an non erant sui?12
902. “It must indeed be,” says Feuillant, “that this is not so certain; for controversy89 indicates uncertainty90 (Saint Athanasius, Saint Chrysostom, morals, unbelievers).”
The Jesuits have not made the truth uncertain, but they have made their own ungodliness certain.
Contradiction has always been permitted, in order to blind the wicked; for all that offends truth or love is evil. This is the true principle.
903. All religions and sects in the world have had natural reason for a guide. Christians alone have been constrained91 to take their rules from without themselves, and to acquaint themselves with those which Jesus Christ bequeathed to men of old to be handed down to true believers. This constraint92 wearies these good Fathers. They desire, like other people, to have liberty to follow their own imaginations. It is in vain that we cry to them, as the prophets said to the Jews of old: “Enter into the Church; acquaint yourselves with the precepts93 which the men of old left to her, and follow those paths.” They have answered like the Jews: “We will not walk in them; but we will follow the thoughts of our hearts”; and they have said, “We will be as the other nations.”
904. They make a rule of exception.
Have the men of old given absolution before penance94? Do this as exceptional. But of the exception you make a rule without exception, so that you do not even want the rule to be exceptional.
905. On confessions95 and absolutions without signs of regret.
God regards only the inward; the Church judges only by the outward. God absolves as soon as He sees penitence in the heart; the Church when she sees it in works. God will make a Church pure within, which confounds, by its inward and entirely96 spiritual holiness, the inward impiety97 of proud sages17 and Pharisees; and the Church will make an assembly of men whose external manners are so pure as to confound the manners of the heathen. If there are hypocrites among them, but so well disguised that she does not discover their venom98, she tolerates them; for, though they are not accepted of God, whom they cannot deceive, they are of men, whom they do deceive. And thus she is not dishonoured by their conduct, which appears holy. But you want the Church to judge neither of the inward, because that belongs to God alone, nor of the outward, because God dwells only upon the inward; and thus, taking away from her all choice of men, you retain in the Church the most dissolute and those who dishonour50 her so greatly that the synagogues of the Jews and sects of philosophers would have banished99 them as unworthy and have abhorred100 them as impious.
906. The easiest conditions to live in according to the world are the most difficult to live in according to God, and vice102 versa. Nothing is so difficult according to the world as the religious life; nothing is easier than to live it according to God. Nothing is easier, according to the world, than to live in high office and great wealth; nothing is more difficult than to live in them according to God, and without acquiring an interest in them and a liking103 for them.
907. The casuists submit the decision to the corrupt reason, and the choice of decisions to the corrupt will, in order that all that is corrupt in the nature of man may contribute to his conduct.
908. But is it probable that probability gives assurance?
Difference between rest and security of conscience. Nothing gives certainty but truth; nothing gives rest but the sincere search for truth.
909. The whole society itself of their casuists cannot give assurance to a conscience in error, and that is why it is important to choose good guides.
Thus they will be doubly culpable104, both in having followed ways which they should not have followed, and in having listened to teachers to whom they should not have listened.
910. Can it be anything but compliance105 with the world which makes you find things probable? Will you make us believe that it is truth and that, if duelling were not the fashion, you would find it probable that they might fight, considering the matter in itself.?
911. Must we kill to prevent there being any wicked? This is to make both parties wicked instead of one. Vince in bono malum.13 (Saint Augustine.)
912. Universal. — Ethics106 and language are special, but universal sciences.
913. Probability. — Each one can employ it; no one can take it away.
914. They allow lust107 to act, and check scruples108; whereas they should do the contrary.
915. Montalte. — Lax opinions please men so much, that it is strange that theirs displease109. It is because they have exceeded all bounds. Again, there are many people who see the truth, and who cannot attain110 to it; but there are few who do not know that the purity of religion is opposed to our corruptions. It is absurd to say that an eternal recompense is offered to the morality of Escobar.
916. Probability. — They have some true principles; but they misuse them. Now, the abuse of truth ought to be as much punished as the introduction of falsehood.
As if there were two hells, one for sins against love, the other for those against justice!
917. Probability. — The earnestness of the saints in seeking the truth was useless, if the probable is trustworthy. The fear of the saints who have always followed the surest way. (Saint Theresa having always followed her confessor.)
918. Take away probability, and you can no longer please the world; give probability, and you can no longer displease it.
919. These are the effects of the sins of the peoples and of the Jesuits. The great have wished to be flattered. The Jesuits have wished to be loved by the great. They have all been worthy to be abandoned to the spirit of lying, the one party to deceive, the others to be deceived. They have been avaricious111, ambitious, voluptuous112. Coacervabunt tibi magistros.14 Worthy disciples113 of such masters, they have sought flatterers, and have found them.
920. If they do not renounce114 their doctrine of probability, their good maxims115 are as little holy as the bad, for they are founded on human authority; and thus, if they are more just, they will be more reasonable, but not more holy. They take after the wild stem on which they are grafted116.
If what I say does not serve to enlighten you, it will be of use to the people.
If these are silent, the stones will speak.
Silence is the greatest persecution2; the saints were never silent. It is true that a call is necessary; but it is not from the decrees of the Council that we must learn whether we are called, it is from the necessity of speaking. Now, after Rome has spoken, and we think that she has condemned the truth, and that they have written it, and after the books which have said the contrary are censured117; we must cry out so much the louder, the more unjustly we are censured, and the more violently they would stifle119 speech, until there come a Pope who hears both parties, and who consults antiquity120 to do justice. So the good Popes will find the Church still in outcry.
The Inquisition and the Society are the two scourges121 of the truth.
Why do you not accuse them of Arianism? For, though they have said that Jesus Christ is God, perhaps they mean by it not the natural interpretation122, but, as it is said, Dii estis.15
If my Letters are condemned at Rome, that which I condemn29 in them is condemned in heaven. Ad tuum, Domine Jesu, tribunal appello.16
You yourselves are corruptible123.
I feared that I had written ill, seeing myself condemned; but the example of so many pious101 writings makes me believe the contrary. It is no longer allowable to write well, so corrupt or ignorant is the Inquisition!
“It is better to obey God than men.”
I fear nothing; I hope for nothing. It is not so with the bishops. Port-Royal fears, and it is bad policy to disperse124 them; for they will fear no longer and will cause greater fear. I do not even fear your like censures125, if they are not founded on those of tradition. Do you censure118 all? What! Even my respect? No. Say then what, or you will do nothing, if you do not point out the evil, and why it is evil. And this is what they will have great difficulty in doing.
Probability. — They have given a ridiculous explanation of certitude; for, after having established that all their ways are sure, they have no longer called that sure which leads to heaven without danger of not arriving there by it, but that which leads there without danger of going out of that road.
921. . . . The saints indulge in subtleties126 in order to think themselves criminals and impeach127 their better actions. And these indulge in subtleties in order to excuse the most wicked.
The heathen sages erected128 a structure equally fine outside, but upon a bad foundation; and the devil deceived men by this apparent resemblance based upon the most different foundation.
Man never had so good a cause as I; and others have never furnished so good a capture as you . . .
The more they point out weakness in my person, the more they authorise my cause.
You say that I am a heretic. Is that lawful? And if you do not fear that men do justice, do you not fear that God does justice?
You will feel the force of the truth, and you will yield to it . . .
There is something supernatural in such a blindness. Digna necessitas.17 Mentiris impudentissime.18
Doctrina sua noscetur vir . . . 19
False piety, a double sin.
I am alone against thirty thousand. No. Protect you, the court; protect, you, deception129; let me protect the truth. It is all my strength. If I lose it, I am undone130. I shall not lack accusations131, and persecutions. But I possess the truth, and we shall see who will take it away.
I do not need to defend religion, but you do not need to defend error and injustice. Let God, out of His compassion132, having no regard to the evil which is in me, and having regard to the good which is in you, grant us all grace that truth may not be overcome in my hands, and that falsehood . . .
922. Probable. — Let us see if we seek God sincerely, by comparison of the things which we love. It is probable that this food will not poison me. It is probable that I shall not lose my action by not prosecuting133 it . . .
923. It is not absolution only which remits134 sins by the sacrament of penance, but contrition135, which is not real if it does not seek the sacrament.
924. People who do not keep their word, without faith, without honour, without truth, deceitful in heart, deceitful in speech; for which that amphibious animal in fable136 was once reproached, which held itself in a doubtful position between the fish and the birds . . .
It is important to kings and princes to be considered pious; therefore they must confess themselves to you.
The End
点击
收听单词发音
收听单词发音 |
1
Founder
|
|
| n.创始者，缔造者 | |
参考例句： |
|
|
|
|
2
persecution
|
|
| n. 迫害,烦扰 | |
参考例句： |
|
|
|
|
3
harass
|
|
| vt.使烦恼，折磨，骚扰 | |
参考例句： |
|
|
|
|
4
piety
|
|
| n.虔诚，虔敬 | |
参考例句： |
|
|
|
|
5
persecuted
|
|
| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
参考例句： |
|
|
|
|
6
err
|
|
| vi.犯错误，出差错 | |
参考例句： |
|
|
|
|
7
derives
|
|
| v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取 | |
参考例句： |
|
|
|
|
8
schism
|
|
| n.分派，派系，分裂 | |
参考例句： |
|
|
|
|
9
sects
|
|
| n.宗派，教派( sect的名词复数 ) | |
参考例句： |
|
|
|
|
10
disillusioned
|
|
| a.不再抱幻想的，大失所望的，幻想破灭的 | |
参考例句： |
|
|
|
|
11
contradictory
|
|
| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
参考例句： |
|
|
|
|
12
heresies
|
|
| n.异端邪说，异教( heresy的名词复数 ) | |
参考例句： |
|
|
|
|
13
exclusion
|
|
| n.拒绝，排除，排斥，远足，远途旅行 | |
参考例句： |
|
|
|
|
14
heresy
|
|
| n.异端邪说；异教 | |
参考例句： |
|
|
|
|
15
incompatible
|
|
| adj.不相容的，不协调的，不相配的 | |
参考例句： |
|
|
|
|
16
allege
|
|
| vt.宣称，申述，主张，断言 | |
参考例句： |
|
|
|
|
17
sages
|
|
| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
参考例句： |
|
|
|
|
18
concealing
|
|
| v.隐藏，隐瞒，遮住( conceal的现在分词 ) | |
参考例句： |
|
|
|
|
19
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
20
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
21
lawful
|
|
| adj.法律许可的，守法的，合法的 | |
参考例句： |
|
|
|
|
22
maxim
|
|
| n.格言，箴言 | |
参考例句： |
|
|
|
|
23
submission
|
|
| n.服从，投降；温顺，谦虚；提出 | |
参考例句： |
|
|
|
|
24
conformity
|
|
| n.一致，遵从，顺从 | |
参考例句： |
|
|
|
|
25
formerly
|
|
| adv.从前，以前 | |
参考例句： |
|
|
|
|
26
acting
|
|
| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
参考例句： |
|
|
|
|
27
nun
|
|
| n.修女，尼姑 | |
参考例句： |
|
|
|
|
28
disabuse
|
|
| v.解惑；矫正 | |
参考例句： |
|
|
|
|
29
condemn
|
|
| vt.谴责，指责；宣判(罪犯)，判刑 | |
参考例句： |
|
|
|
|
30
condemned
|
|
| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
参考例句： |
|
|
|
|
31
bishops
|
|
| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
参考例句： |
|
|
|
|
32
assented
|
|
| 同意，赞成( assent的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
33
zeal
|
|
| n.热心，热情，热忱 | |
参考例句： |
|
|
|
|
34
acquitted
|
|
| 宣判…无罪( acquit的过去式和过去分词 )； 使（自己）作出某种表现 | |
参考例句： |
|
|
|
|
35
defenders
|
|
| n.防御者( defender的名词复数 )；守卫者；保护者；辩护者 | |
参考例句： |
|
|
|
|
36
absolve
|
|
| v.赦免，解除（责任等） | |
参考例句： |
|
|
|
|
37
absolves
|
|
| 宣告…无罪，赦免…的罪行，宽恕…的罪行( absolve的第三人称单数 )； 不受责难，免除责任 [义务] ,开脱（罪责） | |
参考例句： |
|
|
|
|
38
binds
|
|
| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
参考例句： |
|
|
|
|
39
ratified
|
|
| v.批准，签认（合约等）( ratify的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
40
ratifies
|
|
| v.批准，签认（合约等）( ratify的第三人称单数 ) | |
参考例句： |
|
|
|
|
41
ratify
|
|
| v.批准，认可，追认 | |
参考例句： |
|
|
|
|
42
rebellious
|
|
| adj.造反的，反抗的，难控制的 | |
参考例句： |
|
|
|
|
43
unity
|
|
| n.团结，联合，统一；和睦，协调 | |
参考例句： |
|
|
|
|
44
spoke
|
|
| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
参考例句： |
|
|
|
|
45
permissible
|
|
| adj.可允许的，许可的 | |
参考例句： |
|
|
|
|
46
insinuate
|
|
| vt.含沙射影地说，暗示 | |
参考例句： |
|
|
|
|
47
insinuates
|
|
| n.暗示( insinuate的名词复数 )；巧妙或迂回地潜入；（使）缓慢进入；慢慢伸入v.暗示( insinuate的第三人称单数 )；巧妙或迂回地潜入；（使）缓慢进入；慢慢伸入 | |
参考例句： |
|
|
|
|
48
degenerate
|
|
| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
参考例句： |
|
|
|
|
49
precept
|
|
| n.戒律；格言 | |
参考例句： |
|
|
|
|
50
dishonour
|
|
| n./vt.拒付（支票、汇票、票据等）；vt.凌辱，使丢脸；n.不名誉，耻辱，不光彩 | |
参考例句： |
|
|
|
|
51
dishonoured
|
|
| a.不光彩的，不名誉的 | |
参考例句： |
|
|
|
|
52
dishonouring
|
|
| 使（人、家族等）丧失名誉（dishonour的现在分词形式） | |
参考例句： |
|
|
|
|
|
53
provincial
|
|
| adj.省的，地方的；n．外省人，乡下人 | |
参考例句： |
|
|
|
|
54
injustice
|
|
| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
参考例句： |
|
|
|
|
55
alleged
|
|
| a.被指控的，嫌疑的 | |
参考例句： |
|
|
|
|
56
jurisdiction
|
|
| n.司法权，审判权，管辖权，控制权 | |
参考例句： |
|
|
|
|
57
litigant
|
|
| n.诉讼当事人；adj.进行诉讼的 | |
参考例句： |
|
|
|
|
58
condemnation
|
|
| n.谴责; 定罪 | |
参考例句： |
|
|
|
|
59
perjured
|
|
| adj.伪证的，犯伪证罪的v.发假誓，作伪证( perjure的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
60
imposing
|
|
| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
参考例句： |
|
|
|
|
61
calumny
|
|
| n.诽谤，污蔑，中伤 | |
参考例句： |
|
|
|
|
62
wretches
|
|
| n.不幸的人( wretch的名词复数 )；可怜的人；恶棍；坏蛋 | |
参考例句： |
|
|
|
|
63
penitence
|
|
| n.忏悔，赎罪；悔过 | |
参考例句： |
|
|
|
|
64
justified
|
|
| a.正当的，有理的 | |
参考例句： |
|
|
|
|
65
propound
|
|
| v.提出 | |
参考例句： |
|
|
|
|
66
circumspection
|
|
| n.细心，慎重 | |
参考例句： |
|
|
|
|
67
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
68
abide
|
|
| vi.遵守；坚持；vt.忍受 | |
参考例句： |
|
|
|
|
69
woe
|
|
| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
参考例句： |
|
|
|
|
70
bestow
|
|
| v.把…赠与，把…授予；花费 | |
参考例句： |
|
|
|
|
71
monks
|
|
| n.修道士，僧侣( monk的名词复数 ) | |
参考例句： |
|
|
|
|
72
corrupt
|
|
| v.贿赂，收买；adj.腐败的，贪污的 | |
参考例句： |
|
|
|
|
73
hierarchy
|
|
| n.等级制度；统治集团，领导层 | |
参考例句： |
|
|
|
|
74
corruption
|
|
| n.腐败，堕落，贪污 | |
参考例句： |
|
|
|
|
75
corruptions
|
|
| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
参考例句： |
|
|
|
|
76
pastors
|
|
| n.（基督教的）牧师( pastor的名词复数 ) | |
参考例句： |
|
|
|
|
77
guardians
|
|
| 监护人( guardian的名词复数 )； 保护者，维护者 | |
参考例句： |
|
|
|
|
78
pretext
|
|
| n.借口，托词 | |
参考例句： |
|
|
|
|
79
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
80
providence
|
|
| n.深谋远虑，天道，天意；远见；节约；上帝 | |
参考例句： |
|
|
|
|
81
vocation
|
|
| n.职业，行业 | |
参考例句： |
|
|
|
|
82
horrify
|
|
| vt.使恐怖，使恐惧，使惊骇 | |
参考例句： |
|
|
|
|
83
deplored
|
|
| v.悲叹，痛惜，强烈反对( deplore的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
84
foretold
|
|
| v.预言，预示( foretell的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
85
lament
|
|
| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
参考例句： |
|
|
|
|
86
anathemas
|
|
| n.（天主教的）革出教门( anathema的名词复数 )；诅咒；令人极其讨厌的事；被基督教诅咒的人或事 | |
参考例句： |
|
|
|
|
|
87
misuse
|
|
| n.误用，滥用；vt.误用，滥用 | |
参考例句： |
|
|
|
|
88
scripture
|
|
| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
参考例句： |
|
|
|
|
89
controversy
|
|
| n.争论，辩论，争吵 | |
参考例句： |
|
|
|
|
90
uncertainty
|
|
| n.易变，靠不住，不确知，不确定的事物 | |
参考例句： |
|
|
|
|
91
constrained
|
|
| adj.束缚的,节制的 | |
参考例句： |
|
|
|
|
92
constraint
|
|
| n.(on)约束，限制；限制(或约束)性的事物 | |
参考例句： |
|
|
|
|
93
precepts
|
|
| n.规诫，戒律，箴言( precept的名词复数 ) | |
参考例句： |
|
|
|
|
94
penance
|
|
| n.（赎罪的）惩罪 | |
参考例句： |
|
|
|
|
95
confessions
|
|
| n.承认( confession的名词复数 )；自首；声明；（向神父的）忏悔 | |
参考例句： |
|
|
|
|
96
entirely
|
|
| ad.全部地，完整地；完全地，彻底地 | |
参考例句： |
|
|
|
|
97
impiety
|
|
| n.不敬；不孝 | |
参考例句： |
|
|
|
|
98
venom
|
|
| n.毒液，恶毒，痛恨 | |
参考例句： |
|
|
|
|
99
banished
|
|
| v.放逐，驱逐( banish的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
100
abhorred
|
|
| v.憎恶( abhor的过去式和过去分词 )；（厌恶地）回避；拒绝；淘汰 | |
参考例句： |
|
|
|
|
101
pious
|
|
| adj.虔诚的；道貌岸然的 | |
参考例句： |
|
|
|
|
102
vice
|
|
| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
参考例句： |
|
|
|
|
103
liking
|
|
| n.爱好；嗜好；喜欢 | |
参考例句： |
|
|
|
|
104
culpable
|
|
| adj.有罪的，该受谴责的 | |
参考例句： |
|
|
|
|
105
compliance
|
|
| n.顺从；服从；附和；屈从 | |
参考例句： |
|
|
|
|
106
ethics
|
|
| n.伦理学；伦理观，道德标准 | |
参考例句： |
|
|
|
|
107
lust
|
|
| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
参考例句： |
|
|
|
|
108
scruples
|
|
| n.良心上的不安( scruple的名词复数 )；顾虑，顾忌v.感到于心不安，有顾忌( scruple的第三人称单数 ) | |
参考例句： |
|
|
|
|
109
displease
|
|
| vt.使不高兴，惹怒；n.不悦，不满，生气 | |
参考例句： |
|
|
|
|
110
attain
|
|
| vt.达到，获得，完成 | |
参考例句： |
|
|
|
|
111
avaricious
|
|
| adj.贪婪的，贪心的 | |
参考例句： |
|
|
|
|
112
voluptuous
|
|
| adj.肉欲的，骄奢淫逸的 | |
参考例句： |
|
|
|
|
113
disciples
|
|
| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
参考例句： |
|
|
|
|
114
renounce
|
|
| v.放弃；拒绝承认，宣布与…断绝关系 | |
参考例句： |
|
|
|
|
115
maxims
|
|
| n.格言，座右铭( maxim的名词复数 ) | |
参考例句： |
|
|
|
|
116
grafted
|
|
| 移植( graft的过去式和过去分词 )； 嫁接； 使（思想、制度等）成为（…的一部份）； 植根 | |
参考例句： |
|
|
|
|
117
censured
|
|
| v.指责，非难，谴责( censure的过去式 ) | |
参考例句： |
|
|
|
|
118
censure
|
|
| v./n.责备；非难；责难 | |
参考例句： |
|
|
|
|
119
stifle
|
|
| vt.使窒息；闷死；扼杀；抑止，阻止 | |
参考例句： |
|
|
|
|
120
antiquity
|
|
| n.古老；高龄；古物，古迹 | |
参考例句： |
|
|
|
|
121
scourges
|
|
| 带来灾难的人或东西，祸害( scourge的名词复数 )； 鞭子 | |
参考例句： |
|
|
|
|
122
interpretation
|
|
| n.解释，说明，描述；艺术处理 | |
参考例句： |
|
|
|
|
123
corruptible
|
|
| 易腐败的，可以贿赂的 | |
参考例句： |
|
|
|
|
124
disperse
|
|
| vi.使分散；使消失；vt.分散；驱散 | |
参考例句： |
|
|
|
|
125
censures
|
|
| v.指责，非难，谴责( censure的第三人称单数 ) | |
参考例句： |
|
|
|
|
126
subtleties
|
|
| 细微( subtlety的名词复数 )； 精细； 巧妙； 细微的差别等 | |
参考例句： |
|
|
|
|
127
impeach
|
|
| v.弹劾；检举 | |
参考例句： |
|
|
|
|
128
ERECTED
|
|
| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
参考例句： |
|
|
|
|
129
deception
|
|
| n.欺骗，欺诈；骗局，诡计 | |
参考例句： |
|
|
|
|
130
undone
|
|
| a.未做完的，未完成的 | |
参考例句： |
|
|
|
|
131
accusations
|
|
| n.指责( accusation的名词复数 )；指控；控告；（被告发、控告的）罪名 | |
参考例句： |
|
|
|
|
132
compassion
|
|
| n.同情，怜悯 | |
参考例句： |
|
|
|
|
133
prosecuting
|
|
| 检举、告发某人( prosecute的现在分词 )； 对某人提起公诉； 继续从事（某事物）； 担任控方律师 | |
参考例句： |
|
|
|
|
134
remits
|
|
| n.职权范围，控制范围，影响范围( remit的名词复数 )v.免除（债务），宽恕( remit的第三人称单数 )；使某事缓和；寄回，传送 | |
参考例句： |
|
|
|
|
135
contrition
|
|
| n.悔罪，痛悔 | |
参考例句： |
|
|
|
|
136
fable
|
|
| n.寓言；童话；神话 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |