‘You are not fair to me, good cousin . . . but I have given up expecting fairness from Protestants. I do not say that the front and the back of my head have different makers1, any more than that doves and vipers3 have . . . and yet I kill the viper2 when I meet him . . . and so do you. . . . And yet, are we not taught that our animal nature is throughout equally viperous4? . . . The Catholic Church, at least, so teaches. . . . She believes in the corruption5 of human nature. She believes in the literal meaning of Scripture6. She has no wish to paraphrase7 away St. Paul’s awful words, that “in his flesh dwelleth no good thing,” by the unscientific euphemisms8 of “fallen nature” or “corrupt humanity.” The boasted discovery of phrenologists, that thought, feeling, and passion reside in this material brain and nerves of ours, has ages ago been anticipated by her simple faith in the letter of Scripture; a faith which puts to shame the irreverent vagueness and fantastic private interpretations10 of those who make an idol11 of that very letter which they dare not take literally12, because it makes against their self-willed theories. . .
‘And so you call me douce and meek13? . . . You should remember what I once was, Lancelot . . . I, at least, have not forgotten . . . I have not forgotten how that very animal nature, on the possession of which you seem to pride yourself, was in me only the parent of remorse14., . . I know it too well not to hate and fear it. Why do you reproach me, if I try to abjure15 it, and cast away the burden which I am too weak to bear? I am weak — Would you have me say that I am strong? Would you have me try to be a Prometheus, while I am longing17 to be once more an infant on a mother’s breast? Let me alone . . . I am a weary child, who knows nothing, can do nothing, except lose its way in arguings and reasonings, and “find no end, in wandering mazes18 lost.” Will you reproach me, because when I see a soft cradle lying open for me . . . with a Virgin19 Mother’s face smiling down all woman’s love about it . . . I long to crawl into it, and sleep awhile? I want loving, indulgent sympathy . . . I want detailed20, explicit21 guidance . . . Have you, then, found so much of them in our former creed22, that you forbid me to go to seek them elsewhere, in the Church which not only professes23 them as an organised system, but practises them . . . as you would find in your first half-hour’s talk with one of Her priests . . . true priests . . . who know the heart of man, and pity, and console, and bear for their flock the burdens which they cannot bear themselves? You ask me who will teach a fast young man? . . . I answer, the Jesuit. Ay, start and sneer24, at that delicate woman-like tenderness, that subtle instinctive25 sympathy, which you have never felt . . . which is as new to me, alas26, as it would be to you! For if there be none now-a-days to teach such as you, who is there who will teach such as me? Do not fancy that I have not craved27 and searched for teachers . . . I went to one party long ago, and they commanded me, as the price of their sympathy, even of anything but their denunciations, to ignore, if not to abjure, all the very points on which I came for light — my love for the Beautiful and the Symbolic28 — my desire to consecrate29 and christianise it — my longing for a human voice to tell me with authority that I was forgiven — my desire to find some practical and palpable communion between myself and the saints of old. They told me to cast away, as an accursed chaos31, a thousand years of Christian30 history, and believe that the devil had been for ages . . . just the ages I thought noblest, most faithful, most interpenetrated with the thought of God . . . triumphant32 over that church with which He had promised to be till the end of the world. No . . . by the bye, they made two exceptions — of their own choosing. One in favour of the Albigenses . . . who seemed to me, from the original documents, to have been very profligate33 Infidels, of whom the world was well rid . . . and the Piedmontese . . . poor, simple, ill-used folk enough, but who certainly cannot be said to have exercised much influence on the destinies of mankind . . . and all the rest was chaos and the pit. There never had been, never would be, a kingdom of God on earth, but only a few scattered34 individuals, each selfishly intent on the salvation35 of his own soul — without organisation36, without unity37, without common purpose, without even a masonic sign whereby to know one another when they chanced to meet . . . except Shibboleths38 which the hypocrite could ape, and virtues39 which the heathen have performed . . . Would you have had me accept such a “Philosophy of History”?
‘And then I went to another school . . . or rather wandered up and down between those whom I have just described, and those who boast on their side prescriptive right, and apostolic succession . . . and I found that their ancient charter went back — just three hundred years . . . and there derived41 its transmitted virtue40, it seemed to me, by something very like obtaining goods on false pretences42, from the very church which it now anathematises. Disheartened, but not hopeless, I asked how it was that the priesthood, whose hands bestowed43 the grace of ordination44, could not withdraw it . . . whether, at least, the schismatic did not forfeit46 it by the very act of schism45 . . . and instead of any real answer to that fearful spiritual dilemma47, they set me down to folios of Nag’s head controversies48 . . . and myths of an independent British Church, now represented, strangely enough, by those Saxons who, after its wicked refusal to communicate with them, exterminated49 it with fire and sword, and derived its own order from St. Gregory . . . and decisions of mythical50 old councils (held by bishops51 of a different faith and practice from their own), from which I was to pick the one point which made for them, and omit the nine which made against them, while I was to believe, by a stretch of imagination . . . or common honesty . . ., which I leave you to conceive, that the Church of Syria in the fourth century was, in doctrine52, practice, and constitution, like that of England in the nineteenth? . . . And what was I to gain by all this? . . . For the sake of what was I to strain logic53 and conscience? To believe myself a member of the same body with all the Christian nations of the earth? — to be able to hail the Frenchman, the Italian, the Spaniard, as a brother — to have hopes even of the German and the Swede . . . if not in this life, still in the life to come? No . . . to be able still to sit apart from all Christendom in the exclusive pride of insular54 Pharisaism; to claim for the modern littleness of England the infallibility which I denied to the primaeval mother of Christendom, not to enlarge my communion to the Catholic, but excommunicate, to all practical purposes, over and above the Catholics, all other Protestants except my own sect55 . . . or rather, in practice, except my own party in my own sect. . . . And this was believing in one Catholic and Apostolic church! . . . this was to be my share of the communion of saints! And these were the theories which were to satisfy a soul which longed for a kingdom of God on earth, which felt that unless the highest of His promises are a mythic dream, there must be some system on the earth commissioned to fulfil those promises; some authority divinely appointed to regenerate56, and rule, and guide the lives of men, and the destinies of nations; who must go mad, unless he finds that history is not a dreary57 aimless procession of lost spirits descending58 into the pit, or that the salvation of millions does not depend on an obscure and controverted59 hair’s breadth of ecclesiastic60 law.
‘I have tried them both, Lancelot, and found them wanting; and now but one road remains61. . . . Home, to the fountain-head; to the mother of all the churches whose fancied cruelty to her children can no more destroy her motherhood, than their confest rebellion can. . . . Shall I not hear her voice, when she, and she alone cries to me, “I have authority and commission from the King of kings to regenerate the world. History is a chaos, only because mankind has been ever rebelling against me, its lawful62 ruler . . . and yet not a chaos . . . for I still stand, and grow rooted on the rock of ages, and under my boughs63 are fowl64 of every wing. I alone have been and am consistent, progressive, expansive, welcoming every race, and intellect and character into its proper place in my great organism . . . meeting alike the wants of the king and the beggar, the artist and the devotee . . . there is free room for all within my heaven-wide bosom65. Infallibility is not the exclusive heritage of one proud and ignorant Island, but of a system which knows no distinction of language, race, or clime. The communion of saints is not a bygone tale, for my saints, redeemed66 from every age and every nation under heaven, still live, and love, and help and intercede67. The union of heaven and earth is not a barbaric myth; for I have still my miracles, my Host, my exorcism, my absolution. The present rule of God is still, as ever, a living reality; for I rule in His name, and fulfil all His will.”
‘How can I turn away from such a voice? What if some of her doctrines68 may startle my untutored and ignorant understanding? . . . If she is the appointed teacher, she will know best what truths to teach. . . . The disciple69 is not above his master . . . or wise in requiring him to demonstrate the abstrusest problems . . . spiritual problems, too . . . before he allows his right to teach the elements. Humbly70 I must enter the temple porch; gradually and trustfully proceed with my initiation71. . . . When that is past, and not before . . . shall I be a fit judge of the mysteries of the inner shrine72.
‘There . . . I have written a long letter . . . with my own heart’s blood. . . . Think over it well, before you despise it. . . . And if you can refute it for me, and sweep the whole away like a wild dream when one awakes, none will be more thankful — paradoxical as it may seem — than your unhappy Cousin.’
And Lancelot did consider that letter, and answered it as follows:—
‘It is a relief to me at least, dear Luke, that you are going to Rome in search of a great idea, and not merely from selfish superstitious73 terror (as I should call it) about the “salvation of your soul.” And it is a new and very important thought to me, that Rome’s scheme of this world, rather than of the next, forms her chief allurement75. But as for that flesh and spirit question, or the apostolic succession one either; all you seem to me, as a looker on, to have logically proved, is that Protestants, orthodox and unorthodox, must be a little more scientific and careful in their use of the terms. But as for adopting your use of them, and the consequences thereof — you must pardon me, and I suspect, them too. Not that. Anything but that. Whatever is right, that is wrong. Better to be inconsistent in truth, than consistent in a mistake. And your Romish idea of man is a mistake — utterly76 wrong and absurd — except in the one requirement of righteousness and godliness, which Protestants and heathen philosophers have required and do require just as much as you. My dear Luke, your ideal men and women won’t do — for they are not men and women at all, but what you call “saints” . . . Your Calendar, your historic list of the Earth’s worthies77, won’t do — not they, but others, are the people who have brought Humanity thus far. I don’t deny that there are great souls among them; Beckets, and Hugh Grostetes, and Elizabeths of Hungary. But you are the last people to praise them, for you don’t understand them. Thierry honours Thomas a Becket more than all Canonisations and worshippers do, because he does see where the man’s true greatness lay, and you don’t. Why, you may hunt all Surius for such a biography of a mediaeval worthy78 as Carlyle has given of your Abbot Samson. I have read, or tried to read your Surius, and Alban Butler, and so forth79 — and they seemed to me bats and asses80 — One really pitied the poor saints and martyrs81 for having such blind biographers — such dunghill cocks, who overlooked the pearl of real human love and nobleness in them, in their greediness to snatch up and parade the rotten chaff82 of superstition83, and self-torture, and spiritual dyspepsia, which had overlaid it. My dear fellow, that Calendar ruins your cause — you are “sacres aristocrates”— kings and queens, bishops and virgins84 by the hundred at one end; a beggar or two at the other; and but one real human lay St. Homobonus to fill up the great gulf85 between — A pretty list to allure74 the English middle classes, or the Lancashire working-men! — Almost as charmingly suited to England as the present free, industrious86, enlightened, and moral state of that Eternal City, which has been blest with the visible presence and peculiar87 rule, temporal as well as spiritual, too, of your Dalai Lama. His pills do not seem to have had much practical effect there. . . . My good Luke, till he can show us a little better specimen88 of the kingdom of Heaven organised and realised on earth, in the country which does belong to him, soil and people, body and soul, we must decline his assistance in realising that kingdom in countries which don’t belong to him. If the state of Rome don’t show his idea of man and society to be a rotten lie, what proof would you have? . . . perhaps the charming results of a century of Jesuitocracy, as they were represented on a French stage in the year 1793? I can’t answer his arguments, you see, or yours either; I am an Englishman, and not a controversialist. The only answer I give is John Bull’s old dumb instinctive “Everlasting No!” which he will stand by, if need be, with sharp shot and cold steel — “Not that; anything but that. No kingdom of Heaven at all for us, if the kingdom of Heaven is like that. No heroes at all for us, if their heroism89 is to consist in their being not-men. Better no society at all, but only a competitive wild-beast’s den16, than a sham9 society. Better no faith, no hope, no love, no God, than shams90 thereof.” I take my stand on fact and nature; you may call them idols91 and phantoms92; I say they need be so no longer to any man, since Bacon has taught us to discover the Eternal Laws under the outward phenomena93. Here on blank materialism94 will I stand, and testify against all Religions and Gods whatsoever95, if they must needs be like that Roman religion, that Roman God. I don’t believe they need — not I. But if they need, they must go. We cannot have a “Deus quidam deceptor.” If there be a God, these trees and stones, these beasts and birds must be His will, whatever else is not. My body, and brain, and faculties96, and appetites must be His will, whatever else is not. Whatsoever I can do with them in accordance with the constitution of them and nature must be His will, whatever else is not. Those laws of Nature must reveal Him, and be revealed by Him, whatever else is not. Man’s scientific conquest of nature must be one phase of His Kingdom on Earth, whatever else is not. I don’t deny that there are spiritual laws which man is meant to obey — How can I, who feel in my own daily and inexplicable97 unhappiness the fruits of having broken them? — But I do say, that those spiritual laws must be in perfect harmony with every fresh physical law which we discover: that they cannot be intended to compete self-destructively with each other; that the spiritual cannot be intended to be perfected by ignoring or crushing the physical, unless God is a deceiver, and His universe a self-contradiction. And by this test alone will I try all theories, and dogmas, and spiritualities whatsoever — Are they in accordance with the laws of nature? And therefore when your party compare sneeringly98 Romish Sanctity, and English Civilisation99, I say, “Take you the Sanctity, and give me the Civilisation!” The one may be a dream, for it is unnatural100; the other cannot be, for it is natural; and not an evil in it at which you sneer but is discovered, day by day, to be owing to some infringement101 of the laws of nature. When we “draw bills on nature,” as Carlyle says, “she honours them,”— our ships do sail; our mills do work; our doctors do cure; our soldiers do fight. And she does not honour yours; for your Jesuits have, by their own confession102, to lie, to swindle, to get even man to accept theirs for them. So give me the political economist103, the sanitary104 reformer, the engineer; and take your saints and virgins, relics105 and miracles. The spinning-jenny and the railroad, Cunard’s liners and the electric telegraph, are to me, if not to you, signs that we are, on some points at least, in harmony with the universe; that there is a mighty106 spirit working among us, who cannot be your anarchic and destroying Devil, and therefore may be the Ordering and Creating God.’
Which of them do you think, reader, had most right on his side?
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1
makers
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| n.制造者，制造商（maker的复数形式） | |
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viper
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| n.毒蛇；危险的人 | |
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vipers
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| n.蝰蛇( viper的名词复数 )；毒蛇；阴险恶毒的人；奸诈者 | |
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viperous
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| adj.有毒的，阴险的 | |
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corruption
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| n.腐败，堕落，贪污 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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paraphrase
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| vt.将…释义，改写；n.释义，意义 | |
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euphemisms
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| n.委婉语，委婉说法( euphemism的名词复数 ) | |
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sham
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| n./adj.假冒(的)，虚伪(的) | |
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interpretations
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| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
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idol
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| n.偶像，红人，宠儿 | |
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literally
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| adv.照字面意义，逐字地；确实 | |
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meek
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| adj.温顺的，逆来顺受的 | |
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remorse
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| n.痛恨，悔恨，自责 | |
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abjure
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| v.发誓放弃 | |
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den
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| n.兽穴；秘密地方；安静的小房间，私室 | |
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longing
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mazes
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| 迷宫( maze的名词复数 )； 纷繁复杂的规则； 复杂难懂的细节； 迷宫图 | |
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virgin
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detailed
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| adj.详细的，详尽的，极注意细节的，完全的 | |
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explicit
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| adj.详述的，明确的；坦率的；显然的 | |
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creed
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| n.信条；信念，纲领 | |
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professes
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| 声称( profess的第三人称单数 )； 宣称； 公开表明； 信奉 | |
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sneer
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instinctive
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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craved
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| 渴望，热望( crave的过去式 )； 恳求，请求 | |
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symbolic
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| adj.象征性的，符号的，象征主义的 | |
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consecrate
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Christian
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chaos
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| n.混乱，无秩序 | |
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triumphant
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profligate
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scattered
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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organisation
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unity
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| n.团结，联合，统一；和睦，协调 | |
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shibboleths
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| n.（党派、集团等的）准则( shibboleth的名词复数 )；教条；用语；行话 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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pretences
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| n.假装( pretence的名词复数 )；作假；自命；自称 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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ordination
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| n.授任圣职 | |
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schism
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| n.分派，派系，分裂 | |
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forfeit
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| vt.丧失；n.罚金，罚款，没收物 | |
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dilemma
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| n.困境，进退两难的局面 | |
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controversies
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| 争论 | |
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exterminated
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| v.消灭，根绝( exterminate的过去式和过去分词 ) | |
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mythical
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| adj.神话的；虚构的；想像的 | |
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bishops
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| （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 | |
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doctrine
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| n.教义；主义；学说 | |
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logic
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| n.逻辑(学)；逻辑性 | |
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insular
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| adj.岛屿的，心胸狭窄的 | |
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sect
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| n.派别，宗教，学派，派系 | |
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regenerate
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| vt.使恢复，使新生；vi.恢复，再生；adj.恢复的 | |
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dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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descending
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| n. 下行 adj. 下降的 | |
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controverted
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| v.争论，反驳，否定( controvert的过去式和过去分词 ) | |
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ecclesiastic
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| n.教士，基督教会；adj.神职者的，牧师的，教会的 | |
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remains
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lawful
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| adj.法律许可的，守法的，合法的 | |
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63
boughs
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| 大树枝( bough的名词复数 ) | |
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fowl
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| n.家禽，鸡，禽肉 | |
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bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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intercede
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| vi.仲裁，说情 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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disciple
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| n.信徒，门徒，追随者 | |
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humbly
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| adv. 恭顺地，谦卑地 | |
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initiation
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| n.开始 | |
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shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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superstitious
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| adj.迷信的 | |
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allure
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| n.诱惑力，魅力；vt.诱惑，引诱，吸引 | |
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allurement
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| n.诱惑物 | |
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utterly
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| adv.完全地，绝对地 | |
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worthies
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| 应得某事物( worthy的名词复数 )； 值得做某事； 可尊敬的； 有（某人或事物）的典型特征 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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forth
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| adv.向前；向外，往外 | |
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asses
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| n. 驴，愚蠢的人，臀部 adv. (常用作后置)用于贬损或骂人 | |
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martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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chaff
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| v.取笑，嘲笑；n.谷壳 | |
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superstition
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| n.迷信，迷信行为 | |
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virgins
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| 处女，童男( virgin的名词复数 )； 童贞玛利亚（耶稣之母） | |
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gulf
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| n.海湾；深渊，鸿沟；分歧，隔阂 | |
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industrious
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| adj.勤劳的，刻苦的，奋发的 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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specimen
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| n.样本，标本 | |
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heroism
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| n.大无畏精神，英勇 | |
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shams
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| 假象( sham的名词复数 )； 假货； 虚假的行为（或感情、言语等）； 假装…的人 | |
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idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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phantoms
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| n.鬼怪，幽灵( phantom的名词复数 ) | |
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phenomena
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| n.现象 | |
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materialism
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| n.［哲］唯物主义，唯物论；物质至上 | |
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whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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inexplicable
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| adj.无法解释的，难理解的 | |
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sneeringly
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| 嘲笑地，轻蔑地 | |
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civilisation
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| n.文明，文化，开化，教化 | |
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unnatural
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| adj.不自然的；反常的 | |
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infringement
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| n.违反；侵权 | |
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confession
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| n.自白，供认，承认 | |
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economist
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| n.经济学家，经济专家，节俭的人 | |
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sanitary
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| adj.卫生方面的，卫生的，清洁的，卫生的 | |
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relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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mighty
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| adj.强有力的；巨大的 | |
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