“Monseigneur,
“When, on the 17th of this month, I had the honour of being received by Your Eminence1, I feared to trespass2 on your paternal3 kindness and on your pastoral clemency4 by expounding5 at sufficient length the matter about which I came to converse6 with you. But as this affair reflects on your high and holy jurisdiction7 and concerns the government of this diocese, which counts among the most ancient and beautiful provinces of Christian8 Gaul, I conceive it to be my duty to submit to the watchful9 impartiality10 of Your Eminence the facts concerning which it is called upon to judge in the plenitude of its authority and in the fulness of its wisdom.
“In bringing these facts to the knowledge of Your Eminence, I am fulfilling a duty which I should characterise as painful to my heart, if I did not21 know that the accomplishment11 of every duty brings to the soul an inexhaustible spring of consolation12, and that it is not enough to obey God, if one does not obey Him with ready gladness.
“The facts which it behoves you to know, Monseigneur, relate to Abbé Guitrel, professor of rhetoric13 at the high seminary. I will state them as briefly14 and as accurately15 as possible.
“These facts concern:
“Second, the morals of Abbé Guitrel.
“I will first state the facts relating to M. Guitrel’s doctrine.
“On reading the note-books from which he delivers his lectures on sacred rhetoric, I noticed in them various opinions which do not agree with the tradition of the Church.
“First, M. Guitrel, whilst condemning17 as to their conclusions the commentaries on Holy Scripture19 drawn20 up by atheists and so-called reformers, does not condemn18 them in their principle and origin, in which he is seriously in error. For it is evident that, the care of the Scriptures21 having been confided22 to the Church, the Church alone is capable of interpreting the books which she alone preserves.
“Second, led astray by the recent example of a monk23 who thirsted for the applause of the age, M. Guitrel presumes to explain the scenes of the22 Gospel by means of that pretended local colour and that pseudo-psychology of which the Germans make a great show; and he does not perceive that, by thus walking in the way of infidels, he is skirting the abyss into which they have fallen. I should weary the benevolent24 attention of His Eminence Monseigneur the Cardinal-Archbishop were I to place before his reverend glance the passages where M. Guitrel with pitiable childishness follows the narratives25 of travellers, as to ‘the boat-service on the Lake of Tiberias,’ and those where, with intolerable indecency, he describes what he calls ‘the soul-states’ and ‘the psychic26 crises’ of our Lord Jesus Christ.
“These foolish innovations, blameworthy in a cloistered27 worldling, should not be tolerated in a secular28 cleric entrusted29 with the instruction of young aspirants30 to the priesthood. Hence I was more grieved than surprised when I heard that an intelligent pupil, whom I have since been obliged to expel for his bad disposition31, described the professor of rhetoric as a ‘fin de siècle’ priest.
“Third, M. Guitrel affects a culpable32 laxity in relying on the untrustworthy authority of Clement33 of Alexandria, who is not included in the martyrology. In this the professor of rhetoric betrays the weakness of a mind misled by the example of the so-called mystics, who imagine that they find in the23 Stromata a purely34 allegorical interpretation35 of the most concrete mysteries of the Christian faith. And, without actually going astray, M. Guitrel shows himself, in this matter, to be inconsistent and light-minded.
“Fourth, since depravity of taste is one of the results of doctrinal weakness, and since a mind which rejects strong food battens on worthless nourishment36, M. Guitrel seeks models of eloquence37 for the use of his pupils even in the speeches of M. Lacordaire and the homilies of M. Gratry.
“First, Abbé Guitrel consorts39 with M. le préfet Worms-Clavelin both secretly and constantly, and in this he throws off the reserve which it always behoves an ecclesiastic40 of lower rank to observe in relation to the public authorities, a reserve which, under present circumstances and towards a Jewish official, there is no excuse for dropping. And by the care which he takes never to enter the prefecture save by a private door, M. Guitrel seems to acknowledge to himself the falseness of a position which he nevertheless maintains.
“It is also notorious that M. Guitrel occupies a position with respect to Madame Worms-Clavelin that is more mercantile than religious. This lady is fond of antiquities42, and although a Jewess, she24 does not despise any articles connected with religion, provided that they have the merit of art or of antiquity43. It is unhappily well attested44 that M. Guitrel busies himself in buying for Madame Worms-Clavelin at an absurd price the antique furniture of village parsonages, left in the care of ignorant churchwardens. In this way carved wainscoting, priestly vestments, chalices45, and pyxes are torn from the sacristies of your rural churches, Monseigneur, in order that at the prefecture they may adorn46 the private apartments of M. and Madame Worms-Clavelin. And everybody knows that Madame Worms-Clavelin has trimmed with the splendid and sacred copes of Saint-Porchaire the species of furniture vulgarly called ‘poufs.’ I do not imply that M. Guitrel has derived47 any material and direct profit from these transactions; but it must needs grieve your paternal heart that a priest of the diocese should have joined in robbing your churches of that wealth which proves, even in the eyes of unbelievers, the superiority of Christian to profane48 art.
“Second, without complaint or protest Abbé Guitrel allows the rumour49 to spread and grow that his elevation50 to the vacant bishopric of Tourcoing is favoured by the President of the Council, the Minister for Justice and Religion. Now this rumour is prejudicial to the minister, for, although a freethinker and a freemason, he ought to be too careful of the interests25 of the Church over which he has been appointed civil overseer to place in the seat of the blessed Loup a priest such as M. Guitrel. And if this invention were to be traced to its source, it is to be feared that in M. Guitrel himself would be found the first and foremost contriver51 of it.
“Third, having formerly52 occupied his leisure in translating into French verse the Bucolics of that Latin poet called Calpurnius, whom the best critics agree in relegating53 to the lowest class of insipid54 babblers, Abbé Guitrel, with a carelessness which I would fain believe to be quite unintentional, has allowed this work of his youth to circulate privately55. A copy of the Bucolics was addressed to the free-thinking radical56 paper of the district, le Phare, which published extracts from it; among them there occurred in particular this line, which I blush to put before the paternal eyes of Your Eminence:
“This quotation58 was accompanied in le Phare by the most derogatory comments on the private character, as well as the literary taste, of Abbé Guitrel. And the editor, whose ill-will is only too well known to Your Eminence, took this wretched line as a pretext59 for charges of wanton thoughts and dishonourable intentions generally against all the professors of the high26 seminary, and even against all the priests in the diocese. This is why, without inquiring whether as a scholar M. Guitrel had any excuse for translating Calpurnius, I deplore60 the publication of his work as the cause of a scandal which, I am sure, was more bitter to your benevolent heart, Monseigneur, than gall61 and wormwood.
“Fourth, M. Guitrel is in the habit of going every day at five o’clock in the afternoon to the confectioner’s shop kept by Dame41 Magloire, in the Place Saint-Exupère. And there, leaning over the sideboards, counters and tables, he examines with deep interest and careful diligence the dainties piled up on plates and dishes. Then, stopping at the spot where are arranged the kinds of cakes which they tell me are called éclairs and babas, he touches first one and then another of these pasties with the tip of his finger, and afterwards has these dainty morsels62 wrapped up in a sheet of paper. Far be it from me to bring a charge of sensuality against him on account of this ridiculously careful choice of a few cream-cakes or sugar-pasties. But if one reflects that he goes to Dame Magloire’s at the very moment when the shop is thronged63 with fashionable folk of both sexes, and that he makes himself a butt64 for the jests of worldlings, one will ask oneself whether the professor of rhetoric at the high seminary does not leave some part of his dignity behind him in the confectioner’s27 shop. In fact, the choice of two cakes has not escaped the ill-natured comment of observers, and it is said, either rightly or wrongly, that M. Guitrel keeps one for himself and gives the other to his servant. He may doubtless, without incurring65 any blame, share any dainties with the woman attached to his service, especially if that woman has attained66 the canonical67 age. But malicious68 gossip interprets this intimacy69 and familiarity in the most shameful70 sense, and I should never dare to repeat to Your Eminence the remarks which are made in the town as to the relations between M. Guitrel and his domestic. I do not wish to entertain these charges. Nevertheless, Your Eminence will see that M. Guitrel is not easily to be excused for having given a show of truth to the calumny71 by his mischievous72 behaviour. I have related the facts. It now remains73 for me only to conclude.
“I have the honour to propose that Your Eminence should cancel the appointment of M. Guitrel (Joachim) as professor of sacred rhetoric at the high seminary of?…, in accordance with your spiritual powers as recognised by the State (decree of 17th March, 1808).
“Vouchsafe, Monseigneur, to continue your paternal kindness towards one who, being placed in command of your seminary, has no dearer wish than to give you proofs of his complete devotion28 and of the profound respect with which he has the honour to be,
“Monseigneur,
of Your Eminence,
“Lantaigne.”
Having written this letter, M. Lantaigne sealed it with his seal.
[B] “Notre ciel à nous, c’est un sein chéri.”
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收听单词发音
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1
eminence
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| n.卓越，显赫；高地，高处；名家 | |
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2
trespass
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| n./v.侵犯，闯入私人领地 | |
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3
paternal
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| adj.父亲的，像父亲的，父系的，父方的 | |
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4
clemency
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| n.温和，仁慈，宽厚 | |
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5
expounding
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| 论述，详细讲解( expound的现在分词 ) | |
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converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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7
jurisdiction
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| n.司法权，审判权，管辖权，控制权 | |
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8
Christian
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| adj.基督教徒的；n.基督教徒 | |
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9
watchful
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| adj.注意的，警惕的 | |
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10
impartiality
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| n. 公平, 无私, 不偏 | |
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11
accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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12
consolation
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| n.安慰，慰问 | |
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13
rhetoric
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| n.修辞学，浮夸之言语 | |
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14
briefly
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| adv.简单地，简短地 | |
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15
accurately
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| adv.准确地，精确地 | |
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16
doctrine
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| n.教义；主义；学说 | |
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17
condemning
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| v.（通常因道义上的原因而）谴责( condemn的现在分词 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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18
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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19
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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20
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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21
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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22
confided
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| v.吐露（秘密，心事等）( confide的过去式和过去分词 )；（向某人）吐露（隐私、秘密等） | |
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23
monk
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| n.和尚，僧侣，修道士 | |
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24
benevolent
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| adj.仁慈的，乐善好施的 | |
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25
narratives
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| 记叙文( narrative的名词复数 )； 故事； 叙述； 叙述部分 | |
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psychic
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| n.对超自然力敏感的人；adj.有超自然力的 | |
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27
cloistered
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| adj.隐居的，躲开尘世纷争的v.隐退，使与世隔绝( cloister的过去式和过去分词 ) | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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29
entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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30
aspirants
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| n.有志向或渴望获得…的人( aspirant的名词复数 )v.渴望的，有抱负的，追求名誉或地位的( aspirant的第三人称单数 )；有志向或渴望获得…的人 | |
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31
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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32
culpable
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| adj.有罪的，该受谴责的 | |
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clement
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| adj.仁慈的；温和的 | |
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purely
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| adv.纯粹地，完全地 | |
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35
interpretation
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| n.解释，说明，描述；艺术处理 | |
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36
nourishment
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| n.食物，营养品；营养情况 | |
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37
eloquence
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| n.雄辩；口才，修辞 | |
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38
enumerate
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| v.列举，计算，枚举，数 | |
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39
consorts
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| n.配偶( consort的名词复数 )；（演奏古典音乐的）一组乐师；一组古典乐器；一起v.结伴( consort的第三人称单数 )；交往；相称；调和 | |
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40
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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41
dame
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| n.女士 | |
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42
antiquities
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| n.古老( antiquity的名词复数 )；古迹；古人们；古代的风俗习惯 | |
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43
antiquity
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| n.古老；高龄；古物，古迹 | |
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44
attested
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| adj.经检验证明无病的，经检验证明无菌的v.证明( attest的过去式和过去分词 )；证实；声称…属实；使宣誓 | |
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45
chalices
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| n.高脚酒杯( chalice的名词复数 )；圣餐杯；金杯毒酒；看似诱人实则令人讨厌的事物 | |
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46
adorn
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| vt.使美化，装饰 | |
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47
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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48
profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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49
rumour
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| n.谣言，谣传，传闻 | |
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50
elevation
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| n.高度；海拔；高地；上升；提高 | |
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51
contriver
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| 发明者，创制者，筹划者 | |
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52
formerly
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| adv.从前，以前 | |
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53
relegating
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| v.使降级( relegate的现在分词 )；使降职；转移；把…归类 | |
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54
insipid
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| adj.无味的，枯燥乏味的，单调的 | |
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55
privately
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| adv.以私人的身份，悄悄地，私下地 | |
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56
radical
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| n.激进份子，原子团，根号；adj.根本的，激进的，彻底的 | |
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57
bliss
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| n.狂喜，福佑，天赐的福 | |
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58
quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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59
pretext
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| n.借口，托词 | |
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60
deplore
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| vt.哀叹，对...深感遗憾 | |
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61
gall
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| v.使烦恼，使焦躁，难堪；n.磨难 | |
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62
morsels
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| n.一口( morsel的名词复数 )；（尤指食物）小块，碎屑 | |
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63
thronged
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| v.成群，挤满( throng的过去式和过去分词 ) | |
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64
butt
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| n.笑柄；烟蒂；枪托；臀部；v.用头撞或顶 | |
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65
incurring
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| 遭受，招致，引起( incur的现在分词 ) | |
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66
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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67
canonical
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| n.权威的；典型的 | |
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68
malicious
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| adj.有恶意的，心怀恶意的 | |
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69
intimacy
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| n.熟悉，亲密，密切关系，亲昵的言行 | |
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70
shameful
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| adj.可耻的，不道德的 | |
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71
calumny
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| n.诽谤，污蔑，中伤 | |
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72
mischievous
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| adj.调皮的，恶作剧的，有害的，伤人的 | |
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73
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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74
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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