The moral condition of the laity3 was unutterably depraved. Uniformity of faith had been enforced by the Inquisition and its methods, and so long as faith was preserved, crime and sin was comparatively unimportant except as a source of revenue to those who sold absolution. As Theodoric Vrie tersely4 puts it, hell and purgatory5 would be emptied if enough money could be found. The artificial standard thus created is seen in a revelation of the Virgin6 to St. Birgitta, that a Pope who was free from heresy7, no matter how polluted by sin and vice8, is not so wicked but that he has the absolute power to bind9 and loose souls. There are many wicked popes plunged10 in hell, but all their lawful11 acts on earth are accepted and confirmed by God, and all priests who are not heretics administer true sacraments, no matter how depraved they may be. Correctness of belief was thus the sole essential; virtue12 was a wholly subordinate consideration. How completely under such a system religion and morals came to be dissociated is seen in the remarks of Pius II, that the Franciscans were excellent theologians, but cared nothing about virtue.
This, in fact, was the direct result of the system of persecution13 embodied14 in the Inquisition. Heretics who were admitted to be patterns of virtue were ruthlessly exterminated15 in the name of Christ, while in the same holy name the orthodox could purchase absolution for the vilest17 of crimes for a few coins. When the only unpardonable offence was persistence18 in some trifling19 error of belief, such as the poverty of Christ; when men had before them the example of their spiritual guides as leaders in vice and debauchery and contempt of sacred things, all the sanctions of morality were destroyed and the confusion between right and wrong became hopeless. The world has probably never seen a society more vile16 than that of Europe in the fourteenth and fifteenth centuries. The brilliant pages of Froissart fascinate us with their pictures of the artificial courtesies of chivalry20; the mystic reveries of Rysbroek and of Tauler show us that spiritual life survived in some rare souls, but the mass of the population was plunged into the depths of sensuality and the most brutal21 oblivion of the moral law. For this Alvaro Pelayo tells us that the priesthood were accountable, and that, in comparison with them, the laity were holy. What was that state of comparative holiness he proceeds to describe, blushing as he writes, for the benefit of confessors, giving a terrible sketch22 of universal immorality23 which nothing could purify but fire and brimstone from heaven. The chroniclers do not often pause in their narrations24 to dwell on the moral aspects of the times, but Meyer, in his annals of Flanders, under date of 1379, tells us that it would be impossible to describe the prevalence everywhere of perjuries25, blasphemies26, adulteries, hatreds27, quarrels, brawls28, murder, rapine, thievery, robbery, gambling29, whoredom, debauchery, avarice30, oppression of the poor, rape31, drunkenness: and similar vices32, and he illustrates33 his statement with the fact that in the territory of Ghent, within the space of ten months, there occurred no less than fourteen hundred murders committed in the bagnios, brothels, gambling-houses, taverns35, and other similar places. When, in 1396, Jean sans Peur led his Crusaders to destruction at Micopolis, their crimes and cynical36 debauchery scandalized even the Turks, and led to the stern rebuke37 of Bajazet himself, who as the monk38 of St. Denis admits was much better than his Christian39 foes40. The same writer, moralizing over the disaster at Agincourt, attributes it to the general corruption41 of the nation. Sexual relations, he says, were an alternation of disorderly lust34 and of incest; commerce was nought42 but fraud and treachery; avarice withheld43 from the Church her tithes44, and ordinary conversation was a succession of blasphemies. The Church, set up by God as a model and protector of the people, was false to all its obligations. The bishops45, through the basest and most criminal of motives46, were habitual47 accepters of persons; they anointed themselves with the last essence extracted from their flocks, and there was in them nothing of holy, of pure, of wise, or even of decent.
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1 socialists | |
社会主义者( socialist的名词复数 ) | |
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2 homage | |
n.尊敬,敬意,崇敬 | |
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3 laity | |
n.俗人;门外汉 | |
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4 tersely | |
adv. 简捷地, 简要地 | |
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5 purgatory | |
n.炼狱;苦难;adj.净化的,清洗的 | |
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6 virgin | |
n.处女,未婚女子;adj.未经使用的;未经开发的 | |
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7 heresy | |
n.异端邪说;异教 | |
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8 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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9 bind | |
vt.捆,包扎;装订;约束;使凝固;vi.变硬 | |
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10 plunged | |
v.颠簸( plunge的过去式和过去分词 );暴跌;骤降;突降 | |
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11 lawful | |
adj.法律许可的,守法的,合法的 | |
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12 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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13 persecution | |
n. 迫害,烦扰 | |
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14 embodied | |
v.表现( embody的过去式和过去分词 );象征;包括;包含 | |
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15 exterminated | |
v.消灭,根绝( exterminate的过去式和过去分词 ) | |
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16 vile | |
adj.卑鄙的,可耻的,邪恶的;坏透的 | |
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17 vilest | |
adj.卑鄙的( vile的最高级 );可耻的;极坏的;非常讨厌的 | |
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18 persistence | |
n.坚持,持续,存留 | |
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19 trifling | |
adj.微不足道的;没什么价值的 | |
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20 chivalry | |
n.骑士气概,侠义;(男人)对女人彬彬有礼,献殷勤 | |
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21 brutal | |
adj.残忍的,野蛮的,不讲理的 | |
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22 sketch | |
n.草图;梗概;素描;v.素描;概述 | |
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23 immorality | |
n. 不道德, 无道义 | |
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24 narrations | |
叙述事情的经过,故事( narration的名词复数 ) | |
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25 perjuries | |
n.假誓,伪证,伪证罪( perjury的名词复数 ) | |
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26 blasphemies | |
n.对上帝的亵渎,亵渎的言词[行为]( blasphemy的名词复数 );侮慢的言词(或行为) | |
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27 hatreds | |
n.仇恨,憎恶( hatred的名词复数 );厌恶的事 | |
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28 brawls | |
吵架,打架( brawl的名词复数 ) | |
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29 gambling | |
n.赌博;投机 | |
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30 avarice | |
n.贪婪;贪心 | |
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31 rape | |
n.抢夺,掠夺,强奸;vt.掠夺,抢夺,强奸 | |
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32 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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33 illustrates | |
给…加插图( illustrate的第三人称单数 ); 说明; 表明; (用示例、图画等)说明 | |
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34 lust | |
n.性(淫)欲;渴(欲)望;vi.对…有强烈的欲望 | |
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35 taverns | |
n.小旅馆,客栈,酒馆( tavern的名词复数 ) | |
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36 cynical | |
adj.(对人性或动机)怀疑的,不信世道向善的 | |
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37 rebuke | |
v.指责,非难,斥责 [反]praise | |
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38 monk | |
n.和尚,僧侣,修道士 | |
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39 Christian | |
adj.基督教徒的;n.基督教徒 | |
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40 foes | |
敌人,仇敌( foe的名词复数 ) | |
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41 corruption | |
n.腐败,堕落,贪污 | |
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42 nought | |
n./adj.无,零 | |
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43 withheld | |
withhold过去式及过去分词 | |
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44 tithes | |
n.(宗教捐税)什一税,什一的教区税,小部分( tithe的名词复数 ) | |
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45 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 | |
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46 motives | |
n.动机,目的( motive的名词复数 ) | |
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47 habitual | |
adj.习惯性的;通常的,惯常的 | |
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