Part V

 History of My Religious Opinions—1839–1841

 

And now that I am about to trace, as far as I can, the course of that great revolution of mind, which led me to leave my own home, to which I was bound by so many strong and tender ties, I feel overcome with the difficulty of satisfying myself in my account of it, and have recoiled² from doing so, till the near approach of the day, on which these lines must be given to the world, forces me to set about the task. For who can know himself, and the multitude of subtle influences which act upon him? and who can recollect³, at the distance of twenty-five years, all that he once knew about his thoughts and his deeds, and that, during a portion of his life, when even at the time his observation, whether of himself or of the external world, was less than before or after, by very reason of the perplexity and dismay which weighed upon him,—when, though it would be most unthankful to seem to imply that he had not all-sufficient light amid his darkness, yet a darkness it emphatically was? And who can gird himself suddenly to a new and anxious undertaking⁴, which he might be able indeed to perform well, had he full and calm leisure to look through everything that he has written, whether in published works or private letters? but, on the other hand, as to that calm contemplation of the past, in itself so desirable, who can afford to be leisurely⁵ and deliberate, while he practises on himself a cruel operation, the ripping up of old griefs, and the venturing again upon the "infandum dolorem" of years, in which the stars of this lower heaven were one by one going out? I could not in cool blood, nor except upon the imperious call of duty, attempt what I have set myself to do. It is both to head and heart an extreme trial, thus to analyse what has so long gone by, and to bring out the results of that examination. I have done various bold things in my life: this is the boldest: and, were I not sure I should after all succeed in my object, it would be madness to set about it.

In the spring of 1839 my position in the Anglican Church was at its height. I had supreme⁶ confidence in my controversial status, and I had a great and still growing success, in recommending it to others. I had in the foregoing autumn been somewhat sore at the bishop⁸'s charge, but I have a letter which shows that all annoyance⁹ had passed from my mind. In January, if I recollect aright, in order to meet the popular clamour against myself and others, and to satisfy the bishop, I had collected into one all the strong things which they, and especially I, had said against the Church of Rome, in order to their insertion among the advertisements appended to our publications. Conscious as I was that my opinions in religion were not gained, as the world said, from Roman sources, but were, on the contrary, the birth of my own mind and of the circumstances in which I had been placed, I had a scorn of the imputations which were heaped upon me. It was true that I held a large bold system of religion, very unlike the Protestantism of the day, but it was the concentration and adjustment of the statements of great Anglican authorities, and I had as much right to do so as the Evangelical party had, and more right than the Liberal, to hold their own respective doctrines¹¹. As I spoke¹³ on occasion of Tract¹⁴ 90, I claimed, in behalf of who would, that he might hold in the Anglican Church a comprecation with the saints with Bramhall, and the Mass all but transubstantiation with Andrewes, or with Hooker that transubstantiation itself is not a point for Churches to part communion upon, or with Hammond that a general council, truly such, never did, never shall err¹⁵ in a matter of faith, or with Bull that man lost inward grace by the fall, or with Thorndike that penance¹⁶ is a propitiation for post-baptismal sin, or with Pearson that the all-powerful name of Jesus is no otherwise given than in the Catholic Church. "Two can play at that," was often in my mouth, when men of Protestant sentiments appealed to the Articles, Homilies, or Reformers; in the sense that, if they had a right to speak loud, I had both the liberty and the means of giving them tit for tat. I thought that the Anglican Church had been tyrannised over by a party, and I aimed at bringing into effect the promise contained in the motto to the Lyra, "They shall know the difference now." I only asked to be allowed to show them the difference.

What will best describe my state of mind at the early part of 1839, is an article in the British Critic for that April. I have looked over it now, for the first time since it was published; and have been struck by it for this reason:—it contains the last words which I ever spoke as an Anglican to Anglicans. It may now be read as my parting address and valediction¹⁷, made to my friends. I little knew it at the time. It reviews the actual state of things, and it ends by looking towards the future. It is not altogether mine; for my memory goes to this,—that I had asked a friend to do the work; that then, the thought came on me, that I would do it myself: and that he was good enough to put into my hands what he had with great appositeness written, and I embodied¹⁸ it into my article. Every one, I think, will recognise the greater part of it as mine. It was published two years before the affair of Tract 90, and was entitled "The State of Religious Parties."

In this article, I begin by bringing together testimonies¹⁹ from our enemies to the remarkable²⁰ success of our exertions²¹. One writer said: "Opinions and views of a theology of a very marked and peculiar²² kind have been extensively adopted and strenuously²³ upheld, and are daily gaining ground among a considerable and influential²⁴ portion of the members, as well as ministers of the Established Church." Another: The Movement has manifested itself "with the most rapid growth of the hot-bed of these evil days." Another: "The Via Media is crowded with young enthusiasts²⁵, who never presume to argue, except against the propriety²⁶ of arguing at all." Another: "Were I to give you a full list of the works, which they have produced within the short space of five years, I should surprise you. You would see what a task it would be to make yourself complete master of their system, even in its present probably immature²⁷ state. The writers have adopted the motto, 'In quietness and confidence shall be your strength.' With regard to confidence, they have justified²⁸ their adopting it; but as to quietness, it is not very quiet to pour forth²⁹ such a succession of controversial publications." Another: "The spread of these doctrines is in fact now having the effect of rendering³⁰ all other distinctions obsolete³¹, and of severing³² the religious community into two portions, fundamentally and vehemently³⁴ opposed one to the other. Soon there will be no middle ground left; and every man, and especially every clergyman, will be compelled to make his choice between the two." Another: "The time has gone by, when those unfortunate and deeply regretted publications can be passed over without notice, and the hope that their influence would fail is now dead." Another: "These doctrines had already made fearful progress. One of the largest churches in Brighton is crowded to hear them; so is the church at Leeds. There are few towns of note, to which they have not extended. They are preached in small towns in Scotland. They obtain in Elginshire, 600 miles north of London. I found them myself in the heart of the highlands of Scotland. They are advocated in the newspaper and periodical press. They have even insinuated³⁶ themselves into the House of Commons." And, lastly, a bishop in a charge:—It "is daily assuming a more serious and alarming aspect. Under the specious³⁷ pretence³⁸ of deference³⁹ to Antiquity⁴⁰ and respect for primitive⁴¹ models, the foundations of the Protestant Church are undermined by men, who dwell within her walls, and those who sit in the Reformers' seat are traducing⁴² the Reformation."

After thus stating the phenomenon of the time, as it presented itself to those who did not sympathise in it, the Article proceeds to account for it; and this it does by considering it as a reaction from the dry and superficial character of the religious teaching and the literature of the last generation, or century, and as a result of the need which was felt both by the hearts and the intellects of the nation for a deeper philosophy, and as the evidence and as the partial fulfilment of that need, to which even the chief authors of the then generation had borne witness. First, I mentioned the literary influence of Walter Scott, who turned men's minds to the direction of the middle ages. "The general need," I said, "of something deeper and more attractive, than what had offered itself elsewhere, may be considered to have led to his popularity; and by means of his popularity he reacted on his readers, stimulating⁴³ their mental thirst, feeding their hopes, setting before them visions, which, when once seen, are not easily forgotten, and silently indoctrinating them with nobler ideas, which might afterwards be appealed to as first principles."

Then I spoke of Coleridge, thus: "While history in prose and verse was thus made the instrument of Church feelings and opinions, a philosophical⁴⁴ basis for the same was laid in England by a very original thinker, who, while he indulged a liberty of speculation⁴⁵, which no Christian⁴⁶ can tolerate, and advocated conclusions which were often heathen rather than Christian, yet after all instilled⁴⁷ a higher philosophy into inquiring minds, than they had hitherto been accustomed to accept. In this way he made trial of his age, and succeeded in interesting its genius in the cause of Catholic truth."

Then come Southey and Wordsworth, "two living poets, one of whom in the department of fantastic fiction, the other in that of philosophical meditation⁴⁸, have addressed themselves to the same high principles and feelings, and carried forward their readers in the same direction."

Then comes the prediction of this reaction hazarded by "a sagacious observer withdrawn⁴⁹ from the world, and surveying its movements from a distance," Mr. Alexander Knox. He had said twenty years before the date of my writing: "No Church on earth has more intrinsic excellence⁵¹ than the English Church, yet no Church probably has less practical influence ... The rich provision, made by the grace and providence⁵² of God, for habits of a noble kind, is evidence that men shall arise, fitted both by nature and ability, to discover for themselves, and to display to others, whatever yet remains⁵³ undiscovered, whether in the words or works of God." Also I referred to "a much venerated⁵⁵ clergyman of the last generation," who said shortly before his death, "Depend on it, the day will come, when those great doctrines, now buried, will be brought out to the light of day, and then the effect will be fearful." I remarked upon this, that they who "now blame the impetuosity of the current, should rather turn their animadversions upon those who have dammed up a majestic⁵⁶ river, till it had become a flood."

These being the circumstances under which the Movement began and progressed, it was absurd to refer it to the act of two or three individuals. It was not so much a movement as a "spirit afloat;" it was within us, "rising up in hearts where it was least suspected, and working itself, though not in secret, yet so subtly and impalpably, as hardly to admit of precaution or encounter on any ordinary human rules of opposition⁵⁷. It is," I continued, "an adversary⁵⁸ in the air, a something one and entire, a whole wherever it is, unapproachable and incapable⁵⁹ of being grasped, as being the result of causes far deeper than political or other visible agencies, the spiritual awakening⁶⁰ of spiritual wants."

To make this clear, I proceed to refer to the chief preachers of the revived doctrines at that moment, and to draw attention to the variety of their respective antecedents. Dr. Hook and Mr. Churton represented the high Church dignitaries of the last century; Mr. Perceval, the tory aristocracy; Mr. Keble came from a country parsonage; Mr. Palmer from Ireland; Dr. Pusey from the Universities of Germany, and the study of Arabic MSS.; Mr. Dodsworth from the study of Prophecy; Mr. Oakeley had gained his views, as he himself expressed it, "partly by study, partly by reflection, partly by conversation with one or two friends, inquirers like himself;" while I speak of myself as being "much indebted to the friendship of Archbishop Whately." And thus I am led on to ask, "What head of a sect⁶² is there? What march of opinions can be traced from mind to mind among preachers such as these? They are one and all in their degree the organs of one Sentiment, which has risen up simultaneously⁶³ in many places very mysteriously."

My train of thought next led me to speak of the disciples⁶⁴ of the Movement, and I freely acknowledged and lamented⁶⁵ that they needed to be kept in order. It is very much to the purpose to draw attention to this point now, when such extravagances as then occurred, whatever they were, are simply laid to my door, or to the charge of the doctrines which I advocated. A man cannot do more than freely confess what is wrong, say that it need not be, that it ought not to be, and that he is very sorry that it should be. Now I said in the Article, which I am reviewing, that the great truths themselves, which we were preaching, must not be condemned⁶⁷ on account of such abuse of them. "Aberrations⁶⁸ there must ever be, whatever the doctrine¹² is, while the human heart is sensitive, capricious, and wayward. A mixed multitude went out of Egypt with the Israelites." "There will ever be a number of persons," I continued, "professing⁶⁹ the opinions of a movement party, who talk loudly and strangely, do odd or fierce things, display themselves unnecessarily, and disgust other people; persons, too young to be wise, too generous to be cautious, too warm to be sober, or too intellectual to be humble⁷¹. Such persons will be very apt to attach themselves to particular persons, to use particular names, to say things merely because others do, and to act in a party-spirited way."

While I thus republish what I then said about such extravagances as occurred in these years, at the same time I have a very strong conviction that they furnished quite as much the welcome excuse for those who were jealous or shy of us, as the stumbling-blocks of those who were well inclined to our doctrines. This too we felt at the time; but it was our duty to see that our good should not be evil-spoken of; and accordingly, two or three of the writers of the Tracts⁷³ for the Times had commenced a Series of what they called "Plain Sermons" with the avowed⁷⁴ purpose of discouraging and correcting whatever was uppish or extreme in our followers⁷⁵: to this series I contributed a volume myself.

Its conductors say in their Preface: "If therefore as time goes on, there shall be found persons, who admiring the innate⁷⁶ beauty and majesty⁷⁷ of the fuller system of Primitive Christianity, and seeing the transcendent strength of its principles, shall become loud and voluble advocates in their behalf, speaking the more freely, because they do not feel them deeply as founded in divine and eternal truth, of such persons it is our duty to declare plainly, that, as we should contemplate⁷⁸ their condition with serious misgiving⁷⁹, so would they be the last persons from whom we should seek support.

"But if, on the other hand, there shall be any, who, in the silent humility⁸⁰ of their lives, and in their unaffected reverence⁸² for holy things, show that they in truth accept these principles as real and substantial, and by habitual⁸³ purity of heart and serenity⁸⁴ of temper, give proof of their deep veneration⁸⁵ for sacraments and sacramental ordinances⁸⁷, those persons, whether our professed⁸⁸ adherents⁸⁹ or not, best exemplify the kind of character which the writers of the Tracts for the Times have wished to form."

These clergymen had the best of claims to use these beautiful words, for they were themselves, all of them, important writers in the Tracts, the two Mr. Kebles, and Mr. Isaac Williams. And this passage, with which they ushered⁹⁰ their Series into the world, I quoted in the Article, of which I am giving an account, and I added, "What more can be required of the preachers of neglected truth, than that they should admit that some, who do not assent⁹¹ to their preaching, are holier and better men than some who do?" They were not answerable for the intemperance⁹² of those who dishonoured⁹³ a true doctrine, provided they protested, as they did, against such intemperance. "They were not answerable for the dust and din⁷ which attends any great moral movement. The truer doctrines are, the more liable they are to be perverted⁹⁴."

The notice of these incidental faults of opinion or temper in adherents of the Movement, led on to a discussion of the secondary causes, by means of which a system of doctrine may be embraced, modified, or developed, of the variety of schools which may all be in the One Church, and of the succession of one phase of doctrine to another, while it is ever one and the same. Thus I was brought on to the subject of Antiquity, which was the basis of the doctrine of the Via Media, and by which was not implied a servile imitation of the past, but such a reproduction of it as is really young, while it is old. "We have good hope," I say, "that a system will be rising up, superior to the age, yet harmonising with, and carrying out its higher points, which will attract to itself those who are willing to make a venture and to face difficulties, for the sake of something higher in prospect⁹⁶. On this, as on other subjects, the proverb will apply, 'Fortes⁹⁷ fortuna adjuvat.'"

Lastly, I proceeded to the question of that future of the Anglican Church, which was to be a new birth of the Ancient Religion. And I did not venture to pronounce upon it. "About the future, we have no prospect before our minds whatever, good or bad. Ever since that great luminary⁹⁸, Augustine, proved to be the last bishop of Hippo, Christians⁹⁹ have had a lesson against attempting to foretell¹⁰⁰, how Providence will prosper¹⁰¹ and" [or?] "bring to an end, what it begins." Perhaps the lately-revived principles would prevail in the Anglican Church; perhaps they would be lost in "some miserable¹⁰² schism¹⁰³, or some more miserable compromise; but there was nothing rash in venturing to predict that "neither Puritanism nor Liberalism had any permanent inheritance within her." I suppose I meant to say that in the present age, without the aid of apostolic principles, the Anglican Church would, in the event, cease to exist.

"As to Liberalism, we think the formularies of the Church will ever, with the aid of a good Providence, keep it from making any serious inroads upon the Clergy³⁵. Besides, it is too cold a principle to prevail with the multitude." But as regarded what was called Evangelical Religion or Puritanism, there was more to cause alarm. I observed upon its organisation¹⁰⁴; but on the other hand it had no intellectual basis; no internal idea, no principle of unity³³, no theology. "Its adherents," I said, "are already separating from each other; they will melt away like a snow-drift. It has no straightforward¹⁰⁵ view on any one point, on which it professes¹⁰⁶ to teach; and to hide its poverty, it has dressed itself out in a maze¹⁰⁷ of words. We have no dread¹⁰⁸ of it at all; we only fear what it may lead to. It does not stand on intrenched ground, or make any pretence to a position; it does but occupy the space between contending powers, Catholic Truth and Rationalism. Then indeed will be the stern encounter, when two real and living principles, simple, entire, and consistent, one in the Church, the other out of it, at length rush upon each other, contending not for names and words, or half-views, but for elementary notions and distinctive¹⁰⁹ moral characters."

Whether the ideas of the coming age upon religion were true or false, they would be real. "In the present day," I said, "mistiness¹¹⁰ is the mother of wisdom. A man who can set down half-a-dozen general propositions, which escape from destroying one another only by being diluted¹¹¹ into truisms, who can hold the balance between opposites so skilfully¹¹² as to do without fulcrum¹¹⁴ or beam, who never enunciates¹¹⁵ a truth without guarding himself against being supposed to exclude the contradictory—who holds that Scripture¹¹⁶ is the only authority, yet that the Church is to be deferred¹¹⁷ to, that faith only justifies¹¹⁸, yet that it does not justify¹¹⁹ without works, that grace does not depend on the sacraments, yet is not given without them, that bishops¹²⁰ are a divine ordinance⁸⁶, yet those who have them not are in the same religious condition as those who have—this is your safe man and the hope of the Church; this is what the Church is said to want, not party men, but sensible, temperate¹²¹, sober, well-judging persons, to guide it through the channel of no-meaning, between the Scylla and Charybdis of Aye and No."

This state of things, however, I said, could not last, if men were to read and think. They "will not keep standing¹²² in that very attitude which you call sound Church-of-Englandism or orthodox Protestantism. They cannot go on for ever standing on one leg, or sitting without a chair, or walking with their feet tied, or grazing like Tityrus's stags in the air. They will take one view or another, but it will be a consistent view. It may be Liberalism, or Erastianism, or Popery, or Catholicity; but it will be real."

I concluded the article by saying, that all who did not wish to be "democratic, or pantheistic, or popish," must "look out for some Via Media which will preserve us from what threatens, though it cannot restore the dead. The spirit of Luther is dead; but Hildebrand and Loyola are alive. Is it sensible, sober, judicious¹²³, to be so very angry with those writers of the day, who point to the fact, that our divines of the seventeenth century have occupied a ground which is the true and intelligible¹²⁴ mean between extremes? Is it wise to quarrel with this ground, because it is not exactly what we should choose, had we the power of choice? Is it true moderation, instead of trying to fortify¹²⁵ a middle doctrine, to fling stones at those who do? ... Would you rather have your sons and daughters members of the Church of England or of the Church of Rome?"

And thus I left the matter. But, while I was thus speaking of the future of the Movement, I was in truth winding¹²⁶ up my accounts with it, little dreaming that it was so to be;—while I was still, in some way or other, feeling about for an available Via Media, I was soon to receive a shock which was to cast out of my imagination all middle courses and compromises for ever. As I have said, this article appeared in the April number of the British Critic; in the July number, I cannot tell why, there is no article of mine; before the number for October, the event had happened to which I have alluded¹²⁷.

But before I proceed to describe what happened to me in the summer of 1839, I must detain the reader for a while, in order to describe the issue of the controversy¹²⁸ between Rome and the Anglican Church, as I viewed it. This will involve some dry discussion; but it is as necessary for my narrative¹²⁹, as plans of buildings and homesteads are often found to be in the proceedings¹³⁰ of our law courts.

I have said already that, though the object of the Movement was to withstand the liberalism of the day, I found and felt this could not be done by mere⁷² negatives. It was necessary for us to have a positive Church theory erected¹³¹ on a definite basis. This took me to the great Anglican divines; and then of course I found at once that it was impossible to form any such theory, without cutting across the teaching of the Church of Rome. Thus came in the Roman controversy.

When I first turned myself to it, I had neither doubt on the subject, nor suspicion that doubt would ever come upon me. It was in this state of mind that I began to read up Bellarmine on the one hand, and numberless Anglican writers on the other. But I soon found, as others had found before me, that it was a tangled¹³² and manifold controversy, difficult to master, more difficult to put out of hand with neatness and precision. It was easy to make points, not easy to sum up and settle. It was not easy to find a clear issue for the dispute, and still less by a logical process to decide it in favour of Anglicanism. This difficulty, however, had no tendency whatever to harass¹³³ or perplex me: it was a matter, not of convictions, but of proofs.

First I saw, as all see who study the subject, that a broad distinction had to be drawn⁵⁰ between the actual state of belief and of usage in the countries which were in communion with the Roman Church, and her formal dogmas; the latter did not cover the former. Sensible pain, for instance, is not implied in the Tridentine decree upon purgatory¹³⁴; but it was the tradition of the Latin Church, and I had seen the pictures of souls in flames in the streets of Naples. Bishop Lloyd had brought this distinction out strongly in an Article in the British Critic in 1825; indeed, it was one of the most common objections made to the Church of Rome, that she dared not commit herself by formal decree, to what nevertheless she sanctioned and allowed. Accordingly, in my Prophetical Office, I view as simply separate ideas, Rome quiescent¹³⁵, and Rome in action. I contrasted her creed¹³⁶ on the one hand, with her ordinary teaching, her controversial tone, her political and social bearing, and her popular beliefs and practices on the other.

While I made this distinction between the decrees and the traditions of Rome, I drew a parallel distinction between Anglicanism quiescent, and Anglicanism in action. In its formal creed Anglicanism was not at a great distance from Rome: far otherwise, when viewed in its insular¹³⁷ spirit, the traditions of its establishment, its historical characteristics, its controversial rancour, and its private judgment¹³⁸. I disavowed and condemned those excesses, and called them "Protestantism" or "Ultra-Protestantism:" I wished to find a parallel disclaimer, on the part of Roman controversialists, of that popular system of beliefs and usages in their own Church, which I called "Popery." When that hope was a dream, I saw that the controversy lay between the book-theology of Anglicanism on the one side, and the living system of what I called Roman corruption¹⁴⁰ on the other. I could not get further than this; with this result I was forced to content myself.

These then were the parties in the controversy:—the Anglican Via Media and the popular religion of Rome. And next, as to the issue, to which the controversy between them was to be brought, it was this:—the Anglican disputant took his stand upon Antiquity or apostolicity, the Roman upon Catholicity. The Anglican said to the Roman: "There is but One Faith, the Ancient, and you have not kept to it;" the Roman retorted: "There is but One Church, the Catholic, and you are out of it." The Anglican urged: "Your special beliefs, practices, modes of action, are nowhere in Antiquity;" the Roman objected: "You do not communicate with any one Church besides your own and its offshoots, and you have discarded principles, doctrines, sacraments, and usages, which are and ever have been received in the East and the West." The true Church, as defined in the Creeds¹⁴¹, was both Catholic and Apostolic; now, as I viewed the controversy in which I was engaged, England and Rome had divided these notes or prerogatives¹⁴² between them: the cause lay thus, Apostolicity versus¹⁴³ Catholicity.

However, in thus stating the matter, of course I do not wish it supposed, that I considered the note of Catholicity really to belong to Rome, to the disparagement¹⁴⁴ of the Anglican Church; but that the special point or plea of Rome in the controversy was Catholicity, as the Anglican plea was Antiquity. Of course I contended that the Roman idea of Catholicity was not ancient and apostolic. It was in my judgment at the utmost only natural, becoming, expedient¹⁴⁵, that the whole of Christendom should be united in one visible body; while such a unity might be, on the other hand, a mere heartless and political combination. For myself, I held with the Anglican divines, that, in the Primitive Church, there was a very real mutual¹⁴⁶ independence between its separate parts, though, from a dictate¹⁴⁷ of charity, there was in fact a close union between them. I considered that each see and diocese might be compared to a crystal, and that each was similar to the rest, and that the sum total of them all was only a collection of crystals. The unity of the Church lay, not in its being a polity, but in its being a family, a race, coming down by apostolical descent from its first founders¹⁴⁸ and bishops. And I considered this truth brought out, beyond the possibility of dispute, in the Epistles of St. Ignatius, in which the bishop is represented as the one supreme authority in the Church, that is, in his own place, with no one above him, except as, for the sake of ecclesiastical order and expedience¹⁴⁹, arrangements had been made by which one was put over or under another. So much for our own claim to Catholicity, which was so perversely¹⁵⁰ appropriated by our opponents to themselves:—on the other hand, as to our special strong point, Antiquity, while of course, by means of it, we were able to condemn⁶⁶ most emphatically the novel claim of Rome to domineer over other Churches, which were in truth her equals, further than that, we thereby¹⁵¹ especially convicted her of the intolerable offence of having added to the Faith. This was the critical head of accusation¹⁵² urged against her by the Anglican disputant, and, as he referred to St. Ignatius in proof that he himself was a true Catholic, in spite of being separated from Rome, so he triumphantly¹⁵³ referred to the Treatise¹⁵⁴ of Vincentius of Lerins upon the "Quod semper, quod ubique, quod ab omnibus," in proof that the controversialists of Rome were separated in their creed from the apostolical and primitive faith.

Of course those controversialists had their own answer to him, with which I am not concerned in this place; here I am only concerned with the issue itself, between the one party and the other—Antiquity versus Catholicity.

Now I will proceed to illustrate¹⁵⁵ what I have been saying of the status of the controversy, as it presented itself to my mind, by extracts from my writings of the dates of 1836, 1840, and 1841. And I introduce them with a remark, which especially applies to the paper, from which I shall quote first, of the date of 1836. That paper appeared in the March and April numbers of the British Magazine of that year, and was entitled "Home Thoughts Abroad." Now it will be found, that, in the discussion which it contains, as in various other writings of mine, when I was in the Anglican Church, the argument in behalf of Rome is stated with considerable perspicuity¹⁵⁶ and force. And at the time my friends and supporters cried out "How imprudent!" and both at the time, and especially at a later date, my enemies have cried out, "How insidious¹⁵⁷!" Friends and foes¹⁵⁸ virtually agreed in their criticism; I had set out the cause which I was combating to the best advantage: this was an offence; it might be from imprudence, it might be with a traitorous¹⁵⁹ design. It was from neither the one nor the other; but for the following reasons. First, I had a great impatience¹⁶⁰, whatever was the subject, of not bringing out the whole of it, as clearly as I could; next I wished to be as fair to my adversaries¹⁶¹ as possible; and thirdly I thought that there was a great deal of shallowness among our own friends, and that they undervalued the strength of the argument in behalf of Rome, and that they ought to be roused to a more exact apprehension¹⁶² of the position of the controversy. At a later date (1841), when I really felt the force of the Roman side of the question myself, as a difficulty which had to be met, I had a fourth reason for such frankness in argument, and that was, because a number of persons were unsettled far more than I was, as to the Catholicity of the Anglican Church. It was quite plain, that, unless I was perfectly¹⁶³ candid¹⁶⁴ in stating what could be said against it, there was no chance that any representations, which I felt to be in its favour, or at least to be adverse¹⁶⁵ to Rome, would have had their real weight duly acknowledged. At all times I had a deep conviction, to put the matter on the lowest ground, that "honesty was the best policy." Accordingly, in 1841, I expressed myself thus on the Anglican difficulty: "This is an objection which we must honestly say is deeply felt by many people, and not inconsiderable ones; and the more it is openly avowed to be a difficulty, the better; for there is then the chance of its being acknowledged, and in the course of time obviated¹⁶⁶, as far as may be, by those who have the power. Flagrant evils cure themselves by being flagrant; and we are sanguine¹⁶⁷ that the time is come when so great an evil as this is, cannot stand its ground against the good feeling and common sense of religious persons. It is the very strength of Romanism against us; and, unless the proper persons take it into their serious consideration, they may look for certain to undergo the loss, as time goes on, of some whom they would least like to be lost to our Church." The measure which I had especially in view in this passage, was the project of a Jerusalem Bishopric, which the then Archbishop of Canterbury was at that time concocting¹⁶⁸ with M. Bunsen, and of which I shall speak more in the sequel. And now to return to the Home Thoughts Abroad of the spring of 1836:—

The discussion contained in this composition runs in the form of a dialogue. One of the disputants says: "You say to me that the Church of Rome is corrupt¹³⁹. What then? to cut off a limb is a strange way of saving it from the influence of some constitutional ailment¹⁶⁹. Indigestion may cause cramp¹⁷⁰ in the extremities¹⁷¹; yet we spare our poor feet notwithstanding. Surely there is such a religious fact as the existence of a great Catholic body, union with which is a Christian privilege and duty. Now, we English are separate from it."

The other answers: "The present is an unsatisfactory, miserable state of things, yet I can grant no more. The Church is founded on a doctrine,—on the gospel of Truth; it is a means to an end. Perish the Church (though, blessed be the promise! this cannot be), yet let it perish rather than the Truth should fail. Purity of faith is more precious to the Christian than unity itself. If Rome has erred⁵⁴ grievously in doctrine, then it is a duty to separate even from Rome."

His friend, who takes the Roman side of the argument, refers to the image of the Vine and its branches, which is found, I think, in St. Cyprian, as if a branch cut from the Catholic Vine must necessarily die. Also he quotes a passage from St. Augustine in controversy with the Donatists to the same effect; viz. that, as being separated from the body of the Church, they were ipso facto cut off from the heritage of Christ. And he quotes St. Cyril's argument drawn from the very title Catholic, which no body or communion of men has ever dared or been able to appropriate, besides one. He adds, "Now, I am only contending for the fact, that the communion of Rome constitutes the main body of the Church Catholic, and that we are split off from it, and in the condition of the Donatists."

The other replies, by denying the fact that the present Roman communion is like St. Augustine's Catholic Church, inasmuch as there are to be taken into account the large Anglican and Greek communions. Presently he takes the offensive, naming distinctly the points, in which Rome has departed from Primitive Christianity, viz. "the practical idolatry, the virtual worship of the Virgin¹⁷² and Saints, which are the offence of the Latin Church, and the degradation¹⁷³ of moral truth and duty, which follows from these." And again: "We cannot join a Church, did we wish it ever so much, which does not acknowledge our orders, refuses us the Cup, demands our acquiescence¹⁷⁴ in image-worship, and excommunicates us, if we do not receive it and all the decisions of the Tridentine Council."

His opponent answers these objections by referring to the doctrine of "developments of gospel truth." Besides, "The Anglican system itself is not found complete in those early centuries; so that the [Anglican] principle [of Antiquity] is self-destructive." "When a man takes up this Via Media, he is a mere doctrinaire¹⁷⁶;" he is like those, "who, in some matter of business, start up to suggest their own little crotchet, and are ever measuring mountains with a pocket ruler, or improving the planetary courses." "The Via Media has slept in libraries; it is a substitute of infancy¹⁷⁷ for manhood."

It is plain, then, that at the end of 1835 or beginning of 1836, I had the whole state of the question before me, on which, to my mind, the decision between the Churches depended. It is observable that the question of the position of the Pope, whether as the centre of unity, or as the source of jurisdiction¹⁷⁸, did not come into my thoughts at all; nor did it, I think I may say, to the end. I doubt whether I ever distinctly held any of his powers to be de jure divino, while I was in the Anglican Church;—not that I saw any difficulty in the doctrine; not that, together with the story of St. Leo, of which I shall speak by and by, the idea of his infallibility did not cross my mind, for it did—but after all, in my view the controversy did not turn upon it; it turned upon the Faith and the Church. This was my issue of the controversy from the beginning to the end. There was a contrariety of claims between the Roman and Anglican religions, and the history of my conversion¹⁷⁹ is simply the process of working it out to a solution. In 1838 I illustrated¹⁸⁰ it by the contrast presented to us between the Madonna and Child, and a Calvary. I said that the peculiarity¹⁸¹ of the Anglican theology was this—that it "supposed the Truth to be entirely¹⁸² objective and detached, not" (as the Roman) "lying hid in the bosom¹⁸³ of the Church as if one with her, clinging to and (as it were) lost her embrace, but as being sole and unapproachable, as on the Cross or at the Resurrection, with the Church close by, but in the background."

As I viewed the controversy in 1836 and 1838, so I viewed it in 1840 and 1841. In the British Critic of January 1840, after gradually investigating how the matter lies between the Churches by means of a dialogue, I end thus: "It would seem, that, in the above discussion, each disputant has a strong point: our strong point is the argument from Primitiveness¹⁸⁴, that of Romanists from Universality. It is a fact, however it is to be accounted for, that Rome has added to the Creed; and it is a fact, however we justify ourselves, that we are estranged¹⁸⁵ from the great body of Christians over the world. And each of these two facts is at first sight a grave difficulty in the respective systems to which they belong." Again, "While Rome, though not deferring¹⁸⁶ to the Fathers, recognises them, and England, not deferring to the large body of the Church, recognises it, both Rome and England have a point to clear up."

And still more strongly in July, 1841:

"If the Note of schism, on the one hand, lies against England, an antagonist¹⁸⁷ disgrace lies upon Rome, the Note of idolatry. Let us not be mistaken here; we are neither accusing Rome of idolatry, nor ourselves of schism; we think neither charge tenable; but still the Roman Church practises what is so like idolatry, and the English Church makes much of what is so very like schism, that without deciding what is the duty of a Roman Catholic towards the Church of England in her present state, we do seriously think that members of the English Church have a providential direction given them, how to comport¹⁸⁸ themselves towards the Church of Rome, while she is what she is."

One remark more about Antiquity and the Via Media. As time went on, without doubting the strength of the Anglican argument from Antiquity, I felt also that it was not merely our special plea, but our only one. Also I felt that the Via Media, which was to represent it, was to be a sort of remodelled¹⁸⁹ and adapted Antiquity. This I observe both in Home Thoughts Abroad, and in the Article of the British Critic which I have analysed above. But this circumstance, that after all we must use private judgment upon Antiquity, created a sort of distrust of my theory altogether, which in the conclusion of my volume on the Prophetical Office I express thus: "Now that our discussions draw to a close, the thought, with which we entered on the subject, is apt to recur¹⁹⁰, when the excitement of the inquiry¹⁹¹ has subsided¹⁹², and weariness has succeeded, that what has been said is but a dream, the wanton exercise, rather than the practical conclusions of the intellect." And I conclude the paragraph by anticipating a line of thought into which I was, in the event, almost obliged to take refuge: "After all," I say, "the Church is ever invisible in its day, and faith only apprehends¹⁹³ it." What was this, but to give up the Notes of a visible Church altogether, whether the Catholic Note or the Apostolic?

The Long Vacation of 1839 began early. There had been a great many visitors to Oxford¹⁹⁴ from Easter to Commemoration; and Dr. Pusey and myself had attracted attention, more, I think, than any former year. I had put away from me the controversy with Rome for more than two years. In my Parochial Sermons the subject had never been introduced: there had been nothing for two years, either in my Tracts or in the British Critic, of a polemical character. I was returning, for the vacation, to the course of reading which I had many years before chosen as especially my own. I have no reason to suppose that the thoughts of Rome came across my mind at all. About the middle of June I began to study and master the history of the Monophysites. I was absorbed in the doctrinal question. This was from about June 13th to August 30th. It was during this course of reading that for the first time a doubt came upon me of the tenableness of Anglicanism. I recollect on the 30th of July mentioning to a friend, whom I had accidentally met, how remarkable the history was; but by the end of August I was seriously alarmed.

I have described in a former work, how the history affected⁸¹ me. My stronghold was Antiquity; now here, in the middle of the fifth century, I found, as it seemed to me, Christendom of the sixteenth and the nineteenth centuries reflected. I saw my face in that mirror, and I was a Monophysite. The Church of the Via Media was in the position of the Oriental communion, Rome was, where she now is; and the Protestants were the Eutychians. Of all passages of history, since history has been, who would have thought of going to the sayings and doings of old Eutyches, that delirus senex, as (I think) Petavius calls him, and to the enormities of the unprincipled Dioscorus, in order to be converted to Rome!

Now let it be simply understood that I am not writing controversially, but with the one object of relating things as they happened to me in the course of my conversion. With this view I will quote a passage from the account, which I gave in 1850, of my reasonings and feelings in 1839:

"It was difficult to make out how the Eutychians or Monophysites were heretics, unless Protestants and Anglicans were heretics also; difficult to find arguments against the Tridentine Fathers, which did not tell against the Fathers of Chalcedon; difficult to condemn the Popes of the sixteenth century, without condemning¹⁹⁵ the Popes of the fifth. The drama of religion, and the combat of truth and error, were ever one and the same. The principles and proceedings of the Church now, were those of the Church then; the principles and proceedings of heretics then, were those of Protestants now. I found it so,—almost fearfully; there was an awful similitude, more awful, because so silent and unimpassioned, between the dead records of the past and the feverish¹⁹⁶ chronicle of the present. The shadow of the fifth century was on the sixteenth. It was like a spirit rising from the troubled waters of the old world, with the shape and lineaments of the new. The Church then, as now, might be called peremptory¹⁹⁷ and stern, resolute¹⁹⁸, overbearing, and relentless¹⁹⁹; and heretics were shifting, changeable, reserved, and deceitful, ever courting civil power, and never agreeing together, except by its aid; and the civil power was ever aiming at comprehensions, trying to put the invisible out of view, and substituting expediency²⁰⁰ for faith. What was the use of continuing the controversy, or defending my position, if, after all, I was forging arguments for Arius or Eutyches, and turning devil's advocate against the much-enduring Athanasius and the majestic Leo? Be my soul with the Saints! and shall I lift up my hand against them? Sooner may my right hand forget her cunning, and wither²⁰¹ outright²⁰², as his who once stretched it out against a prophet of God! anathema²⁰³ to a whole tribe of Cranmers, Ridleys, Latimers, and Jewels! perish the names of Bramhall, Ussher, Taylor, Stillingfleet, and Barrow from the face of the earth, ere I should do aught but fall at their feet in love and in worship, whose image was continually before my eyes, and whose musical words were ever in my ears and on my tongue!"

Hardly had I brought my course of reading to a close, when the Dublin Review of that same August was put into my hands, by friends who were more favourable²⁰⁴ to the cause of Rome than I was myself. There was an Article in it on the "Anglican Claim" by Bishop Wiseman. This was about the middle of September. It was on the Donatists, with an application to Anglicanism. I read it, and did not see much in it. The Donatist controversy was known to me for some years, as I have instanced above. The case was not parallel to that of the Anglican Church. St. Augustine in Africa wrote against the Donatists in Africa. They were a furious party who made a schism within the African Church, and not beyond its limits. It was a case of altar against altar, of two occupants of the same see, as that between the non-jurors in England and the Established Church; not the case of one Church against another, as Rome against the Oriental Monophysites. But my friend, an anxiously religious man, now, as then, very dear to me, a Protestant still, pointed²⁰⁵ out the palmary words of St. Augustine, which were contained in one of the extracts made in the Review, and which had escaped my observation. "Securus judicat orbis terrarum." He repeated these words again and again, and, when he was gone, they kept ringing in my ears. "Securus judicat orbis terrarum;" they were words which went beyond the occasion of the Donatists: they applied²⁰⁶ to that of the Monophysites. They gave a cogency²⁰⁷ to the Article, which had escaped me at first. They decided²⁰⁸ ecclesiastical questions on a simpler rule than that of Antiquity; nay²⁰⁹, St. Augustine was one of the prime oracles²¹⁰ of Antiquity; here then Antiquity was deciding against itself. What a light was hereby thrown upon every controversy in the Church! not that, for the moment, the multitude may not falter²¹¹ in their judgment,—not that, in the Arian hurricane, Sees more than can be numbered did not bend before its fury, and fall off from St. Athanasius,—not that the crowd of Oriental Bishops did not need to be sustained during the contest by the voice and the eye of St. Leo; but that the deliberate judgment, in which the whole Church at length rests and acquiesces²¹², is an infallible prescription²¹³ and a final sentence against such portions of it as protest and secede²¹⁴. Who can account for the impressions which are made on him? For a mere sentence, the words of St. Augustine, struck me with a power which I never had felt from any words before. To take a familiar instance, they were like the "Turn again Whittington" of the chime; or, to take a more serious one, they were like the "Tolle, lege,—Tolle, lege," of the child, which converted St. Augustine himself. "Securus judicat orbis terrarum!" By those great words of the ancient Father, the theory of the Via Media was absolutely pulverised.

I became excited at the view thus opened upon me. I was just starting on a round of visits; and I mentioned my state of mind to two most intimate friends: I think to no others. After a while, I got calm, and at length the vivid impression upon my imagination faded away. What I thought about it on reflection, I will attempt to describe presently. I had to determine its logical value, and its bearing upon my duty. Meanwhile, so far as this was certain,—I had seen the shadow of a hand upon the wall. It was clear that I had a good deal to learn on the question of the Churches, and that perhaps some new light was coming upon me. He who has seen a ghost, cannot be as if he had never seen it. The heavens had opened and closed again. The thought for the moment had been, "The Church of Rome will be found right after all;" and then it had vanished. My old convictions remained as before.

At this time, I wrote my Sermon on Divine Calls, which I published in my volume of Plain Sermons. It ends thus:—

"O that we could take that simple view of things, as to feel that the one thing which lies before us is to please God! What gain is it to please the world, to please the great, nay even to please those whom we love, compared with this? What gain is it to be applauded, admired, courted, followed,—compared with this one aim, of 'not being disobedient to a heavenly vision'? What can this world offer comparable with that insight into spiritual things, that keen faith, that heavenly peace, that high sanctity, that everlasting²¹⁵ righteousness, that hope of glory, which they have, who in sincerity²¹⁶ love and follow our Lord Jesus Christ? Let us beg and pray Him day by day to reveal Himself to our souls more fully¹¹³, to quicken our senses, to give us sight and hearing, taste and touch of the world to come; so to work within us, that we may sincerely say, 'Thou shalt guide me with Thy counsel, and after that receive me with glory. Whom have I in heaven but Thee? and there is none upon earth that I desire in comparison of Thee. My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever.'"

Now to trace the succession of thoughts, and the conclusions, and the consequent innovations on my previous belief, and the general conduct, to which I was led, upon this sudden visitation. And first, I will say, whatever comes of saying it, for I leave inferences to others, that for years I must have had something of an habitual notion, though it was latent, and had never led me to distrust my own convictions, that my mind had not found its ultimate rest, and that in some sense or other I was on journey. During the same passage across the Mediterranean²¹⁷ in which I wrote "Lead kindly²¹⁸ light," I also wrote the verses, which are found in the Lyra under the head of "Providences," beginning, "When I look back." This was in 1833; and, since I have begun this narrative, I have found a memorandum²¹⁹ under the date of September 7, 1829, in which I speak of myself, as "now in my rooms in Oriel College, slowly advancing etc. and led on by God's hand blindly, not knowing whither He is taking me." But, whatever this presentiment²²⁰ be worth, it was no protection against the dismay and disgust, which I felt, in consequence of the dreadful misgiving, of which I have been relating the history. The one question was, what was I to do? I had to make up my mind for myself, and others could not help me. I determined²²¹ to be guided, not by my imagination, but by my reason. And this I said over and over again in the years which followed, both in conversation and in private letters. Had it not been for this severe resolve, I should have been a Catholic sooner than I was. Moreover, I felt on consideration a positive doubt, on the other hand, whether the suggestion did not come from below. Then I said to myself, Time alone can solve that question. It was my business to go on as usual, to obey those convictions to which I had so long surrendered myself, which still had possession of me, and on which my new thoughts had no direct bearing. That new conception of things should only so far influence me, as it had a logical claim to do so. If it came from above, it would come again;—so I trusted,—and with more definite outlines. I thought of Samuel, before "he knew the word of the Lord;" and therefore I went, and lay down to sleep again. This was my broad view of the matter, and my prima facie conclusion.

However, my new historical fact had to a certain point a logical force. Down had come the Via Media as a definite theory or scheme, under the blows of St. Leo. My "Prophetical Office" had come to pieces; not indeed as an argument against "Roman errors," nor as against Protestantism, but as in behalf of England. I had no more a distinctive plea for Anglicanism, unless I would be a Monophysite. I had, most painfully, to fall back upon my three original points of belief, which I have spoken so much of in a former passage,—the principle of dogma, the sacramental system, and anti-Romanism. Of these three, the first two were better secured in Rome than in the Anglican Church. The Apostolical Succession, the two prominent sacraments, and the primitive Creeds, belonged, indeed, to the latter, but there had been and was far less strictness on matters of dogma and ritual in the Anglican system than in the Roman: in consequence, my main argument for the Anglican claims lay in the positive and special charges, which I could bring against Rome. I had no positive Anglican theory. I was very nearly a pure Protestant. Lutherans had a sort of theology, so had Calvinists; I had none.

However, this pure Protestantism, to which I was gradually left, was really a practical principle. It was a strong, though it was only a negative ground, and it still had great hold on me. As a boy of fifteen, I had so fully imbibed²²² it, that I had actually erased²²³ in my Gradus ad Parnassum, such titles, under the word "Papa," as "Christi Vicarius," "sacer interpres," and "sceptra gerens," and substituted epithets²²⁴ so vile⁹⁵ that I cannot bring myself to write them down here. The effect of this early persuasion²²⁵ remained as, what I have already called it, a "stain upon my imagination." As regards my reason, I began in 1833 to form theories on the subject, which tended to obliterate²²⁶ it. In the first part of Home Thoughts Abroad, written in that year, after speaking of Rome as "undeniably the most exalted²²⁷ Church in the whole world," and manifesting, "in all the truth and beauty of the Spirit, that side of high mental excellence, which Pagan Rome attempted but could not realise,—high-mindedness, majesty, and the calm consciousness of power,"—I proceed to say, "Alas²²⁹! ...the old spirit has revived, and the monster of Daniel's vision, untamed by its former judgments²³⁰, has seized upon Christianity as the new instrument of its impieties²³¹, and awaits a second and final woe²³² from God's hand. Surely the doctrine of the Genius Loci is not without foundation, and explains to us how the blessing²³³ or the curse attaches to cities and countries, not to generations. Michael is represented [in the book of Daniel] as opposed to the Prince of the kingdom of Persia. Old Rome is still alive. The Sorceress upon the Seven Hills, in the book of Revelation, is not the Church of Rome, but Rome itself, the bad spirit, which, in its former shape, was the animating²³⁴ spirit of the Fourth Monarchy²³⁵." Then I refer to St. Malachi's Prophecy which "makes a like distinction between the City and the Church of Rome. 'In the last persecution,' it says, 'of the Holy Roman Church, Peter of Rome shall be on the throne, who shall feed his flock in many tribulations²³⁶. When these are past, the City upon the Seven Hills shall be destroyed, and the awful Judge shall judge the people.'" Then I append my moral. "I deny that the distinction is unmeaning; Is it nothing to be able to look on our Mother, to whom we owe the blessing of Christianity, with affection instead of hatred²³⁷? with pity indeed, aye, and fear, but not with horror? Is it nothing to rescue her from the hard names, which interpreters of prophecy have put upon her, as an idolatress and an enemy of God, when she is deceived rather than a deceiver? Nothing to be able to account her priests as ordained²³⁸ of God, and anointed for their spiritual functions by the Holy Spirit, instead of considering her communion the bond of Satan?" This was my first advance in rescuing, on an intelligible, intellectual basis, the Roman Church from the designation of Antichrist; it was not the Church, but the old dethroned Pagan monster, still living in the ruined city, that was Antichrist.

In a Tract in 1838, I profess⁷⁰ to give the opinions of the Fathers on the subject, and the conclusions to which I come, are still less violent against the Roman Church, though on the same basis as before. I say that the local Christian Church of Rome has been the means of shielding the pagan city from the fulness of those judgments, which are due to it; and that, in consequence of this, though Babylon has been utterly²³⁹ swept from the earth, Rome remains to this day. The reason seemed to be simply this, that, when the barbarians²⁴⁰ came down, God had a people in that city. Babylon was a mere prison of the Church; Rome had received her as a guest. "That vengeance²⁴¹ has never fallen: it is still suspended; nor can reason be given why Rome has not fallen under the rule of God's general dealings with His rebellious²⁴² creatures, except that a Christian Church is still in that city, sanctifying it, interceding²⁴³ for it, saving it." I add in a note, "No opinion, one way or the other, is here expressed as to the question, how far, as the local Church has saved Rome, so Rome has corrupted²⁴⁴ the local Church; or whether the local Church in consequence, or again whether other Churches elsewhere, may or may not be types of Antichrist." I quote all this in order to show how Bishop Newton was still upon my mind even in 1838; and how I was feeling after some other interpretation²⁴⁵ of prophecy instead of his, and not without a good deal of hesitation²⁴⁶.

However, I have found notes written in March, 1839, which anticipate my article in the British Critic of October, 1840, in which I contended that the Churches of Rome and England were both one, and also the one true Church, for the very reason that they had both been stigmatised by the name of Antichrist, proving my point from the text, "If they have called the Master of the House Beelzebub, how much more them of His household," and quoting largely from Puritans and Independents to show that, in their mouths, the Anglican Church is Antichrist and Anti-christian as well as the Roman. I urged in that article that the calumny²⁴⁷ of being Antichrist is almost "one of the notes of the true Church;" and that "there is no medium between a Vice-Christ and Anti-Christ;" for "it is not the acts that make the difference between them, but the authority for those acts." This of course was a new mode of viewing the question; but we cannot unmake ourselves or change our habits in a moment. It is quite clear, that, if I dared not commit myself in 1838, to the belief that the Church of Rome was not a type of Antichrist, I could not have thrown off the unreasoning prejudice and suspicion, which I cherished about her, for some time after, at least by fits and starts, in spite of the conviction of my reason. I cannot prove this, but I believe it to have been the case from what I recollect of myself. Nor was there anything in the history of St. Leo and the Monophysites to undo²⁴⁸ the firm belief I had in the existence of what I called the practical abuses and excesses of Rome.

To the inconsistencies then, to the ambition and intrigue²⁴⁹, to the sophistries²⁵⁰ of Rome (as I considered them to be) I had recourse in my opposition to her, both public and personal. I did so by way of a relief. I had a great and growing dislike, after the summer of 1839, to speak against the Roman Church herself or her formal doctrines. I was very averse²⁵¹ to speak against doctrines, which might possibly turn out to be true, though at the time I had no reason for thinking they were, or against the Church, which had preserved them. I began to have misgivings²⁵², that, strong as my own feelings had been against her, yet in some things which I had said, I had taken the statements of Anglican divines for granted without weighing them for myself. I said to a friend in 1840, in a letter, which I shall use presently, "I am troubled by doubts whether as it is, I have not, in what I have published, spoken too strongly against Rome, though I think I did it in a kind of faith, being determined to put myself into the English system, and say all that our divines said, whether I had fully weighed it or not." I was sore about the great Anglican divines, as if they had taken me in, and made me say strong things, which facts did not justify. Yet I did still hold in substance all that I had said against the Church of Rome in my Prophetical Office. I felt the force of the usual Protestant objections against her; I believed that we had the apostolical succession in the Anglican Church, and the grace of the sacraments; I was not sure that the difficulty of its isolation²⁵³ might not be overcome, though I was far from sure that it could. I did not see any clear proof that it had committed itself to any heresy²⁵⁴, or had taken part against the truth; and I was not sure that it would not revive into full apostolic purity and strength, and grow into union with Rome herself (Rome explaining her doctrines and guarding against their abuse), that is, if we were but patient and hopeful. I wished for union between the Anglican Church and Rome, if, and when, it was possible; and I did what I could to gain weekly prayers for that object. The ground which I felt good against her was the moral ground: I felt I could not be wrong in striking at her political and social line of action. The alliance of a dogmatic religion with liberals, high or low, seemed to me a providential direction against moving towards it, and a better "Preservative²⁵⁵ against Popery," than the three volumes of folio, in which, I think, that prophylactic²⁵⁶ is to be found. However, on occasions which demanded it, I felt it a duty to give out plainly all that I thought, though I did not like to do so. One such instance occurred, when I had to publish a letter about Tract 90. In that letter I said, "Instead of setting before the soul the Holy Trinity, and heaven and hell, the Church of Rome does seem to me, as a popular system, to preach the Blessed Virgin and the Saints, and purgatory." On this occasion I recollect expressing to a friend the distress²⁵⁷ it gave me thus to speak; but, I said, "How can I help saying it, if I think it? and I do think it; my Bishop calls on me to say out what I think; and that is the long and the short of it." But I recollected²⁵⁸ Hurrell Froude's words to me, almost his dying words, "I must enter another protest against your cursing and swearing. What good can it do? and I call it uncharitable to an excess. How mistaken we may ourselves be, on many points that are only gradually opening on us!"

Instead then of speaking of errors in doctrine, I was driven, by my state of mind, to insist upon the political conduct, the controversial bearing, and the social methods and manifestations²⁵⁹ of Rome. And here I found a matter close at hand, which affected me most sensibly too, because it was before my eyes. I can hardly describe too strongly my feeling upon it. I had an unspeakable aversion to the policy and acts of Mr. O'Connell, because, as I thought, he associated himself with men of all religions and no religion against the Anglican Church, and advanced Catholicism by violence and intrigue. When then I found him taken up by the English Catholics, and, as I supposed, at Rome, I considered I had a fulfilment before my eyes how the Court of Rome played fast and loose, and fulfilled the bad points which I had seen put down in books against it. Here we saw what Rome was in action, whatever she might be when quiescent. Her conduct was simply secular²⁶⁰ and political.

This feeling led me into the excess of being very rude to that zealous²⁶¹ and most charitable man, Mr. Spencer, when he came to Oxford in January, 1840, to get Anglicans to set about praying for unity. I myself then, or soon after, drew up such prayers; it was one of the first thoughts which came upon me after my shock, but I was too much annoyed with the political action of the members of the Roman Church in England to wish to have anything to do with them personally. So glad in my heart was I to see him when he came to my rooms, whither Mr. Palmer of Magdalen brought him, that I could have laughed for joy; I think I did; but I was very rude to him, I would not meet him at dinner, and that (though I did not say so) because I considered him "in loco apostat?" from the Anglican Church, and I hereby beg his pardon for it. I wrote afterwards with a view to apologise, but I dare say he must have thought that I made the matter worse, for these were my words to him:—

"The news that you are praying for us is most touching²⁶², and raises a variety of indescribable emotions. May their prayers return abundantly into their own bosoms²⁶³! Why then do I not meet you in a manner conformable with these first feelings? For this single reason, if I may say it, that your acts are contrary to your words. You invite us to a union of hearts, at the same time that you are doing all you can, not to restore, not to reform, not to reunite, but to destroy our Church. You go further than your principles require. You are leagued with our enemies. 'The voice is Jacob's voice, but the hands are the hands of Esau.' This is what especially distresses²⁶⁴ us; this is what we cannot understand, how Christians, like yourselves, with the clear view you have that a warfare²⁶⁵ is ever waging in the world between good and evil, should, in the present state of England, ally yourselves with the side of evil against the side of good.... Of parties now in the country, you cannot but allow, that next to yourselves we are nearest to revealed truth. We maintain great and holy principles; we profess Catholic doctrines.... So near are we as a body to yourselves in modes of thinking, as even to have been taunted²⁶⁶ with the nicknames which belong to you; and, on the other hand, if there are professed infidels, scoffers, sceptics, unprincipled men, rebels, they are found among our opponents. And yet you take part with them against us.... You consent to act hand in hand [with these and others] for our overthrow²⁶⁷. Alas! all this it is that impresses us irresistibly²⁶⁸ with the notion that you are a political, not a religious party; that, in order to gain an end on which you set your hearts,—an open stage for yourselves in England—you ally yourselves with those who hold nothing against those who hold something. This is what distresses my own mind so greatly, to speak of myself, that, with limitations which need not now be mentioned, I cannot meet familiarly any leading persons of the Roman Communion, and least of all when they come on a religious errand. Break off, I would say, with Mr. O'Connell in Ireland and the liberal party in England, or come not to us with overtures²⁶⁹ for mutual prayer and religious sympathy."

And here came in another feeling, of a personal nature, which had little to do with the argument against Rome, except that, in my prejudice, I connected it with my own ideas of the usual conduct of her advocates and instruments. I was very stern upon any interference in our Oxford matters on the part of charitable Catholics, and on any attempt to do me good personally. There was nothing, indeed, at the time more likely to throw me back. "Why do you meddle²⁷⁰? why cannot you let me alone? You can do me no good; you know nothing on earth about me; you may actually do me harm; I am in better hands than yours. I know my own sincerity of purpose; and I am determined upon taking my time." Since I have been a Catholic, people have sometimes accused me of backwardness in making converts; and Protestants have argued from it that I have no great eagerness to do so. It would be against my nature to act otherwise than I do; but besides, it would be to forget the lessons which I gained in the experience of my own history in the past.

This is the account which I have to give of some savage²⁷¹ and ungrateful words in the British Critic of 1840 against the controversialists of Rome: "By their fruits ye shall know them.... We see it attempting to gain converts among us by unreal representations of its doctrines, plausible²⁷² statements, bold assertions, appeals to the weaknesses of human nature, to our fancies, our eccentricities²⁷³, our fears, our frivolities, our false philosophies. We see its agents, smiling and nodding and ducking to attract attention, as gipsies make up to truant²⁷⁴ boys, holding out tales for the nursery, and pretty pictures, and gilt²⁷⁵ gingerbread, and physic concealed²⁷⁷ in jam, and sugar-plums for good children. Who can but feel shame when the religion of Ximenes, Borromeo, and Pascal, is so overlaid? Who can but feel sorrow, when its devout²⁷⁸ and earnest defenders²⁷⁹ so mistake its genius and its capabilities²⁸⁰? We Englishmen like manliness²⁸¹, openness, consistency²⁸², truth. Rome will never gain on us, till she learns these virtues²⁸³, and uses them; and then she may gain us, but it will be by ceasing to be what we now mean by Rome, by having a right, not to 'have dominion²⁸⁴ over our faith,' but to gain and possess our affections in the bonds of the gospel. Till she ceases to be what she practically is, a union is impossible between her and England; but, if she does reform (and who can presume to say that so large a part of Christendom never can?) then it will be our Church's duty at once to join in communion with the continental²⁸⁵ Churches, whatever politicians at home may say to it, and whatever steps the civil power may take in consequence. And though we may not live to see that day, at least we are bound to pray for it; we are bound to pray for our brethren that they and we may be led together into the pure light of the gospel, and be one as we once were one. It was most touching news to be told, as we were lately, that Christians on the Continent were praying together for the spiritual well-being²⁸⁶ of England. May they gain light, while they aim at unity, and grow in faith while they manifest their love! We too have our duties to them; not of reviling²⁸⁷, not of slandering²⁸⁸, not of hating, though political interests require it; but the duty of loving brethren still more abundantly in spirit, whose faces, for our sins and their sins, we are not allowed to see in the flesh."

No one ought to indulge in insinuations; it certainly diminishes my right to complain of slanders²⁸⁹ uttered against myself, when, as in this passage, I had already spoken in condemnation²⁹⁰ of that class of controversialists to which I myself now belong.

I have thus put together, as well as I could, what has to be said about my general state of mind from the autumn of 1839 to the summer of 1841; and, having done so, I go on to narrate²⁹¹ how my new misgivings affected my conduct, and my relations towards the Anglican Church.

When I got back to Oxford in October, 1839, after the visits which I had been paying, it so happened, there had been, in my absence, occurrences of an awkward character, bringing me into collision both with my Bishop and also with the University authorities; and this drew my attention at once to the state of what would be considered the Movement party there, and made me very anxious for the future. In the spring of the year, as has been seen in the Article analysed above, I had spoken of the excesses which were to be found among persons commonly included in it; at that time I thought little of such an evil, but the new thoughts, which had come on me during the long vacation, on the one hand made me comprehend it, and on the other took away my power of effectually meeting it. A firm and powerful control was necessary to keep men straight; I never had a strong wrist, but at the very time, when it was most needed, the reins²⁹² had broken in my hands. With an anxious presentiment on my mind of the upshot of the whole inquiry, which it was almost impossible for me to conceal²⁷⁶ from men who saw me day by day, who heard my familiar conversation, who came perhaps for the express purpose of pumping me, and having a categorical yes or no to their questions—how could I expect to say anything about my actual, positive, present belief, which would be sustaining or consoling to such persons as were haunted already by doubts of their own? Nay, how could I, with satisfaction to myself, analyse my own mind, and say what I held and what I did not? or say with what limitations, shades of difference, or degrees of belief, I held that body of opinions which I had openly professed and taught? how could I deny or assert this point or that, without injustice²⁹³ to the new view, in which the whole evidence for those old opinions presented itself to my mind?

However, I had to do what I could, and what was best, under the circumstances; I found a general talk on the subject of the article in the Dublin Review; and, if it had affected me, it was not wonderful, that it affected others also. As to myself, I felt no kind of certainty that the argument in it was conclusive²⁹⁴. Taking it at the worst, granting that the Anglican Church had not the note of Catholicity; yet there were many notes of the Church. Some belonged to one age or place, some to another. Bellarmine had reckoned Temporal Prosperity among the notes of the Church; but the Roman Church had not any great popularity, wealth, glory, power, or prospects²⁹⁵, in the nineteenth century. It was not at all certain yet, even that we had not the note of Catholicity; but, if not we had others. My first business then, was to examine this question carefully, and see, if a great deal could not be said after all for the Anglican Church, in spite of its acknowledged shortcomings. This I did in an Article "on the Catholicity of the English Church," which appeared in the British Critic of January, 1840. As to my personal distress on the point, I think it had gone by February 21st in that year, for I wrote then to Mr. Bowden about the important Article in the Dublin, thus: "It made a great impression here [Oxford]; and, I say what of course I would only say to such as yourself, it made me for a while very uncomfortable in my own mind. The great speciousness²⁹⁶ of his argument is one of the things which have made me despond so much," that is, as to its effect upon others.

But, secondly²⁹⁷, the great stumbling-block lay in the 39 Articles. It was urged that here was a positive Note against Anglicanism:—Anglicanism claimed to hold that the Church of England was nothing else than a continuation in this country (as the Church of Rome might be in France or Spain) of that one Church of which in old times Athanasius and Augustine were members. But, if so, the doctrine must be the same; the doctrine of the Old Church must live and speak in Anglican formularies, in the 39 Articles. Did it? Yes, it did; that is what I maintained; it did in substance, in a true sense. Man had done his worst to disfigure, to mutilate, the old Catholic Truth, but there it was, in spite of them, in the Articles still. It was there, but this must be shown. It was a matter of life and death to us to show it. And I believed that it could be shown; I considered that those grounds of justification²⁹⁸, which I gave above, when I was speaking of Tract 90, were sufficient for the purpose; and therefore I set about showing it at once. This was in March, 1840, when I went up to Littlemore. And, as it was a matter of life and death with us, all risks must be run to show it. When the attempt was actually made, I had got reconciled to the prospect of it, and had no apprehensions²⁹⁹ as to the experiment; but in 1840, while my purpose was honest, and my grounds of reason satisfactory, I did nevertheless recognise that I was engaged in an experimentum crucis. I have no doubt that then I acknowledged to myself that it would be a trial of the Anglican Church, which it had never undergone before—not that the Catholic sense of the Articles had not been held or at least suffered by their framers and promulgators, and was not implied in the teaching of Andrewes or Beveridge, but that it had never been publicly recognised, while the interpretation of the day was Protestant and exclusive. I observe also, that, though my Tract was an experiment, it was, as I said at the time, "no feeler," the event showed it; for, when my principle was not granted, I did not draw back, but gave up. I would not hold office in a Church which would not allow my sense of the Articles. My tone was, "This is necessary for us, and have it we must and will, and, if it tends to bring men to look less bitterly on the Church of Rome, so much the better."

This then was the second work to which I set myself; though when I got to Littlemore, other things came in the way of accomplishing it at the moment. I had in mind to remove all such obstacles as were in the way of holding the Apostolic and Catholic character of the Anglican teaching; to assert the right of all who chose to say in the face of day, "Our Church teaches the Primitive Ancient faith." I did not conceal this: in Tract 90, it is put forward as the first principle of all, "It is a duty which we owe both to the Catholic Church, and to our own, to take our reformed confessions³⁰⁰ in the most Catholic sense they will admit: we have no duties towards their framers." And still more pointedly³⁰² in my letter, explanatory of the Tract, addressed to Dr. Jelf, I say: "The only peculiarity of the view I advocate, if I must so call it, is this—that whereas it is usual at this day to make the particular belief of their writers their true interpretation, I would make the belief of the Catholic Church such. That is, as it is often said that infants are regenerated³⁰³ in Baptism, not on the faith of their parents, but of the Church, so in like manner I would say that the Articles are received, not in the sense of their framers, but (as far as the wording will admit or any ambiguity³⁰⁴ requires it) in the one Catholic sense."

A third measure which I distinctly contemplated³⁰⁵, was the resignation of St. Mary's, whatever became of the question of the Articles; and as a first step I meditated³⁰⁶ a retirement³⁰⁷ to Littlemore. I had built a Church there several years before; and I went there to pass the Lent of 1840, and gave myself up to teaching in the poor schools, and practising the choir³⁰⁸. At the same time, I contemplated a monastic house there. I bought ten acres of ground and began planting; but this great design was never carried out. I mention it, because it shows how little I had really the idea then of ever leaving the Anglican Church. That I also contemplated even the further step of giving up St. Mary's itself as early as 1839, appears from a letter which I wrote in October, 1840, to the friend whom it was most natural for me to consult on such a point. It ran as follows:—

"For a year past a feeling has been growing on me that I ought to give up St. Mary's, but I am no fit judge in the matter. I cannot ascertain³⁰⁹ accurately³¹⁰ my own impressions and convictions, which are the basis of the difficulty, and though you cannot of course do this for me, yet you may help me generally, and perhaps supersede³¹¹ the necessity of my going by them at all.

"First, it is certain that I do not know my Oxford parishioners; I am not conscious of influencing them, and certainly I have no insight into their spiritual state. I have no personal, no pastoral acquaintance with them. To very few have I any opportunity of saying a religious word. Whatever influence I exert on them is precisely³¹² that which I may be exerting on persons out of my parish. In my excuse I am accustomed to say to myself that I am not adapted to get on with them, while others are. On the other hand, I am conscious that by means of my position at St. Mary's I do exert a considerable influence on the University, whether on Undergraduates or Graduates. It seems, then, on the whole that I am using St. Mary's, to the neglect of its direct duties, for objects not belonging to it; I am converting a parochial charge into a sort of University office.

"I think I may say truly that I have begun scarcely any plan but for the sake of my parish, but every one has turned, independently of me, into the direction of the University. I began Saints'-days Services, daily Services, and Lectures in Adam de Brome's Chapel³¹³, for my parishioners; but they have not come to them. In consequence I dropped the last mentioned, having, while it lasted, been naturally led to direct it to the instruction of those who did come, instead of those who did not. The Weekly Communion, I believe, I did begin for the sake of the University.

"Added to this the authorities of the University, the appointed guardians³¹⁴ of those who form great part of the attendants on my Sermons, have shown a dislike of my preaching. One dissuades³¹⁵ men from coming;—the late Vice-Chancellor threatens to take his own children away from the Church; and the present, having an opportunity last spring of preaching in my parish pulpit, gets up and preaches against doctrine with which I am in good measure identified. No plainer proof can be given of the feeling in these quarters, than the absurd myth, now a second time put forward, that 'Vice-Chancellors cannot be got to take the office on account of Puseyism.'

"But further than this, I cannot disguise from myself that my preaching is not calculated to defend that system of religion which has been received for 300 years, and of which the Heads of Houses are the legitimate³¹⁶ maintainers in this place. They exclude me, as far as may be, from the University Pulpit; and, though I never have preached strong doctrine in it, they do so rightly, so far as this, that they understand that my sermons are calculated to undermine things established. I cannot disguise from myself that they are. No one will deny that most of my sermons are on moral subjects, not doctrinal; still I am leading my hearers to the Primitive Church, if you will, but not to the Church of England. Now, ought one to be disgusting the minds of young men with the received religion, in the exercise of a sacred office, yet without a commission, against the wish of their guides and governors?

"But this is not all. I fear I must allow that, whether I will or no, I am disposing them towards Rome. First, because Rome is the only representative of the Primitive Church besides ourselves; in proportion then as they are loosened from the one, they will go to the other. Next, because many doctrines which I have held, have far greater, or their only scope, in the Roman system. And, moreover, if, as is not unlikely, we have in process of time heretical Bishops or teachers among us, an evil which ipso facto infects the whole community to which they belong, and if, again (what there are at this moment symptoms of), there be a movement in the English Roman Catholics to break the alliance of O'Connell and of Exeter Hall, strong temptations will be placed in the way of individuals, already imbued³¹⁷ with a tone of thought congenial to Rome, to join her Communion.

"People tell me, on the other hand, that I am, whether by sermons or otherwise, exerting at St. Mary's a beneficial influence on our prospective³¹⁸ clergy; but what if I take to myself the credit of seeing further than they, and of having in the course of the last year discovered that what they approve so much is very likely to end in Romanism?

"The arguments which I have published against Romanism seem to myself as cogent³¹⁹ as ever, but men go by their sympathies, not by argument; and if I feel the force of this influence myself, who bow to the arguments, why may not others still more who never have in the same degree admitted the arguments?

"Nor can I counteract³²⁰ the danger by preaching or writing against Rome. I seem to myself almost to have shot my last arrow in the Article on English Catholicity. It must be added, that the very circumstance that I have committed myself against Rome has the effect of setting to sleep people suspicious about me, which is painful now that I begin to have suspicions about myself. I mentioned my general difficulty to A. B. a year since, than whom I know no one of a more fine and accurate conscience, and it was his spontaneous idea that I should give up St. Mary's, if my feelings continued. I mentioned it again to him lately, and he did not reverse his opinion, only expressed great reluctance³²¹ to believe it must be so."

My friend's judgment was in favour of my retaining my living; at least for the present; what weighed with me most was his saying, "You must consider, whether your retiring either from the Pastoral Care only, or from writing and printing and editing in the cause, would not be a sort of scandalous thing, unless it were done very warily³²². It would be said, 'You see he can go on no longer with the Church of England, except in mere Lay Communion;' or people might say you repented³²³ of the cause altogether. Till you see [your way to mitigate³²⁴, if not remove this evil] I certainly should advise you to stay." I answered as follows:—

"Since you think I may go on, it seems to follow that, under the circumstances, I ought to do so. There are plenty of reasons for it, directly it is allowed to be lawful³²⁵. The following considerations have much reconciled my feelings to your conclusion.

"1. I do not think that we have yet made fair trial how much the English Church will bear. I know it is a hazardous³²⁶ experiment—like proving cannon³²⁷. Yet we must not take it for granted, that the metal will burst in the operation. It has borne at various times, not to say at this time, a great infusion³²⁸ of Catholic truth without damage. As to the result, viz. whether this process will not approximate the whole English Church, as a body to Rome, that is nothing to us. For what we know, it may be the providential means of uniting the whole Church in one, without fresh schismatising or use of private judgment."

Here I observe, that, what was contemplated was the bursting of the Catholicity of the Anglican Church, that is, my subjective³²⁹ idea of that Church. Its bursting would not hurt her with the world, but would be a discovery that she was purely³³⁰ and essentially³³¹ Protestant, and would be really the "hoisting³³² of the engineer with his own petard." And this was the result. I continue:—

"2. Say, that I move sympathies for Rome: in the same sense does Hooker, Taylor, Bull, etc. Their arguments may be against Rome, but the sympathies they raise must be towards Rome, so far as Rome maintains truths which our Church does not teach or enforce. Thus it is a question of degree between our divines and me. I may, if so be, go further; I may raise sympathies more; but I am but urging minds in the same direction as they do. I am doing just the very thing which all our doctors have ever been doing. In short, would not Hooker, if Vicar of St. Mary's, be in my difficulty?"—Here it may be said, that Hooker could preach against Rome, and I could not; but I doubt whether he could have preached effectively against transubstantiation better than I, though neither he nor I held it.

"3. Rationalism is the great evil of the day. May not I consider my post at St. Mary's as a place of protest against it? I am more certain that the Protestant [spirit], which I oppose, leads to infidelity, than that which I recommend, leads to Rome. Who knows what the state of the University may be, as regards Divinity Professors in a few years hence? Anyhow, a great battle may be coming on, of which C. D.'s book is a sort of earnest. The whole of our day may be a battle with this spirit. May we not leave to another age its own evil—to settle the question of Romanism?"

I may add that from this time I had a Curate at St. Mary's, who gradually took more and more of my work.

Also, this same year, 1840, I made arrangements for giving up the British Critic, in the following July, which were carried into effect at that date.

Such was about my state of mind, on the publication of Tract 90 in February, 1841. The immense commotion³³³ consequent upon the publication of the Tract did not unsettle me again; for I had weathered the storm: the Tract had not been condemned: that was the great point; I made much of it.

To illustrate my feelings during this trial, I will make extracts from my letters to a friend, which have come into my possession. The dates are respectively March 25, April 1, and May 9.

1. "I do trust I shall make no false step, and hope my friends will pray for me to this effect. If, as you say, a destiny hangs over us, a single false step may ruin all. I am very well and comfortable; but we are not yet out of the wood."

2. "The Bishop sent me word on Sunday to write a letter to him 'instanter.' So I wrote it on Monday: on Tuesday it passed through the press: on Wednesday it was out: and to-day [Thursday] it is in London.

"I trust that things are smoothing now; and that we have made a great step is certain. It is not right to boast, till I am clear out of the wood, i.e. till I know how the letter is received in London. You know, I suppose, that I am to stop the Tracts; but you will see in the Letter, though I speak quite what I feel, yet I have managed to take out on my side my snubbing's worth. And this makes me anxious how it will be received in London.

"I have not had a misgiving for five minutes from the first: but I do not like to boast, lest some harm come."

3. "The Bishops are very desirous of hushing the matter up: and I certainly have done my utmost to co-operate with them, on the understanding that the Tract is not to be withdrawn or condemned."

And to my friend, Mr. Bowden, under date of March 15, "The Heads, I believe, have just done a violent act: they have said that my interpretation of the Articles is an evasion³³⁴. Do not think that this will pain me. You see, no doctrine is censured³³⁵, and my shoulders shall manage to bear the charge. If you knew all, or were here, you would see that I have asserted a great principle, and I ought to suffer for it:—that the Articles are to be interpreted, not according to the meaning of the writers, but (as far as the wording will admit) according to the sense of the Catholic Church."

Upon occasion of Tract 90 several Catholics wrote to me; I answered one of my correspondents thus:—

"April 8.—You have no cause to be surprised at the discontinuance of the Tracts. We feel no misgivings about it whatever, as if the cause of what we hold to be Catholic truth would suffer thereby. My letter to my Bishop has, I trust, had the effect of bringing the preponderating³³⁷ authority of the Church on our side. No stopping of the Tracts can, humanly speaking, stop the spread of the opinions which they have inculcated.

"The Tracts are not suppressed. No doctrine or principle has been conceded by us, or condemned by authority. The Bishop has but said that a certain Tract is 'objectionable,' no reason being stated. I have no intention whatever of yielding any one point which I hold on conviction; and that the authorities of the Church know full well."

In the summer of 1841, I found myself at Littlemore without any harass or anxiety on my mind. I had determined to put aside all controversy, and I set myself down to my translation of St. Athanasius; but, between July and November, I received three blows which broke me.

1. I had got but a little way in my work, when my trouble returned on me. The ghost had come a second time. In the Arian History I found the very same phenomenon, in a far bolder shape, which I had found in the Monophysite. I had not observed it in 1832. Wonderful that this should come upon me! I had not sought it out; I was reading and writing in my own line of study, far from the controversies³³⁸ of the day, on what is called a "metaphysical" subject; but I saw clearly, that in the history of Arianism, the pure Arians were the Protestants, the semi-Arians were the Anglicans, and that Rome now was what it was. The truth lay, not with the Via Media, but in what was called "the extreme party." As I am not writing a work of controversy, I need not enlarge upon the argument; I have said something on the subject in a volume which I published fourteen years ago.

2. I was in the misery³³⁹ of this new unsettlement, when a second blow came upon me. The bishops one after another began to charge against me. It was a formal, determinate movement. This was the real "understanding;" that, on which I had acted on occasion of Tract 90, had come to nought³⁴⁰. I think the words, which had then been used to me, were, that "perhaps two or three might think it necessary to say something in their charges;" but by this time they had tided over the difficulty of the Tract, and there was no one to enforce the "understanding." They went on in this way, directing charges at me, for three whole years. I recognised it as a condemnation; it was the only one that was in their power. At first I intended to protest; but I gave up the thought in despair.

On October 17th, I wrote thus to a friend: "I suppose it will be necessary in some shape or other to reassert Tract 90; else, it will seem, after these Bishops' Charges, as if it were silenced, which it has not been, nor do I intend it should be. I wish to keep quiet; but if Bishops speak, I will speak too. If the view were silenced, I could not remain in the Church, nor could many others; and therefore, since it is not silenced, I shall take care to show that it isn't."

A day or two after, Oct. 22, a stranger wrote to me to say, that the Tracts for the Times had made a young friend of his a Catholic, and to ask, "would I be so good as to convert him back;" I made answer:

"If conversions³⁴¹ to Rome take place in consequence of the Tracts for the Times, I do not impute³⁴² blame to them, but to those who, instead of acknowledging such Anglican principles of theology and ecclesiastical polity as they contain, set themselves to oppose them. Whatever be the influence of the Tracts, great or small, they may become just as powerful for Rome, if our Church refuses them, as they would be for our Church if she accepted them. If our rulers speak either against the Tracts, or not at all, if any number of them, not only do not favour, but even do not suffer the principles contained in them, it is plain that our members may easily be persuaded either to give up those principles, or to give up the Church. If this state of things goes on, I mournfully prophesy³⁴³, not one or two, but many secessions to the Church of Rome."

Two years afterwards, looking back on what had passed, I said, "There were no converts to Rome, till after the condemnation of No. 90."

3. As if all this were not enough, there came the affair of the Jerusalem Bishopric; and, with a brief mention of it, I shall conclude.

I think I am right in saying that it had been long a desire with the Prussian Court to introduce Episcopacy into the Evangelical Religion, which was intended in that country to embrace both the Lutheran and Calvinistic bodies. I almost think I heard of the project, when I was at Rome in 1833, at the hotel of the Prussian Minister, M. Bunsen, who was most hospitable³⁴⁴ and kind, as to other English visitors, so also to my friends and myself. I suppose that the idea of Episcopacy, as the Prussian king understood it, was very different from that taught in the Tractarian School; but still, I suppose also, that the chief authors of that school would have gladly seen such a measure carried out in Prussia, had it been done without compromising those principles which were necessary to the being of a Church. About the time of the publication of Tract 90, M. Bunsen and the then Archbishop of Canterbury were taking steps for its execution, by appointing and consecrating³⁴⁵ a Bishop for Jerusalem. Jerusalem, it would seem, was considered a safe place for the experiment; it was too far from Prussia to awaken⁶¹ the susceptibilities of any party at home; if the project failed, it failed without harm to any one; and, if it succeeded, it gave Protestantism a status in the East, which in association with the Monophysite or Jacobite and the Nestorian bodies, formed a political instrument for England, parallel to that which Russia had in the Greek Church and France in the Latin.

Accordingly, in July 1841, full of the Anglican difficulty on the question of Catholicity, I thus spoke of the Jerusalem scheme in an Article in the British Critic: "When our thoughts turn to the East, instead of recollecting³⁴⁶ that there are Christian Churches there, we leave it to the Russians to take care of the Greeks, and the French to take care of the Romans, and we content ourselves with erecting³⁴⁷ a Protestant Church at Jerusalem, or with helping³⁴⁸ the Jews to rebuild their Temple there, or with becoming the august protectors of Nestorians, Monophysites, and all the heretics we can hear of, or with forming a league with the Mussulman against Greeks and Romans together."

I do not pretend so long after the time to give a full or exact account of this measure in detail. I will but say that in the Act of Parliament, under date of October 5, 1841 (if the copy, from which I quote, contains the measure as it passed the Houses), provision is made for the consecration³⁴⁹ of "British subjects, or the subjects or citizens of any foreign state, to be Bishops in any foreign country, whether such foreign subjects or citizens be or be not subjects or citizens of the country in which they are to act, and ... without requiring such of them as may be subjects or citizens of any foreign kingdom or state to take the oaths of allegiance and supremacy³⁵¹, and the oath of due obedience³⁵² to the Archbishop for the time being" ... also "that such Bishop or Bishops, so consecrated³⁵⁴, may exercise, within such limits, as may from time to time be assigned for that purpose in such foreign countries by her Majesty, spiritual jurisdiction over the ministers of British congregations of the United Church of England and Ireland, and over such other Protestant Congregations, as may be desirous of placing themselves under his or their authority."

Now here, at the very time that the Anglican Bishops were directing their censure³³⁶ upon me for avowing³⁵⁵ an approach to the Catholic Church not closer than I believed the Anglican formularies would allow, they were on the other hand fraternising, by their act or by their sufferance, with Protestant bodies, and allowing them to put themselves under an Anglican Bishop, without any renunciation of their errors or regard to the due reception of baptism and confirmation³⁵⁶; while there was great reason to suppose that the said Bishop was intended to make converts from the orthodox Greeks, and the schismatical Oriental bodies, by means of the influence of England. This was the third blow, which finally shattered my faith in the Anglican Church. That Church was not only forbidding any sympathy or concurrence³⁵⁷ with the Church of Rome, but it actually was courting an intercommunion with Protestant Prussia and the heresy of the Orientals. The Anglican Church might have the apostolical succession, as had the Monophysites; but such acts as were in progress led me to the gravest suspicion, not that it would soon cease to be a Church, but that it had never been a Church all along.

On October 12th I thus wrote to a friend:—"We have not a single Anglican in Jerusalem, so we are sending a Bishop to make a communion, not to govern our own people. Next, the excuse is, that there are converted Anglican Jews there who require a Bishop; I am told there are not half-a-dozen. But for them the Bishop is sent out, and for them he is a Bishop of the circumcision" (I think he was a converted Jew, who boasted of his Jewish descent), "against the Epistle to the Galatians pretty nearly. Thirdly, for the sake of Prussia, he is to take under him all the foreign Protestants who will come; and the political advantages will be so great, from the influence of England, that there is no doubt they will come. They are to sign the Confession³⁰¹ of Augsburg, and there is nothing to show that they hold the doctrine of Baptismal Regeneration.

"As to myself, I shall do nothing whatever publicly, unless indeed it were to give my signature to a Protest; but I think it would be out of place in me to agitate³⁵⁸, having been in a way silenced; but the Archbishop is really doing most grave work, of which we cannot see the end."

I did make a solemn Protest, and sent it to the Archbishop of Canterbury, and also sent it to my own Bishop, with the following letter:—

"It seems as if I were never to write to your Lordship, without giving you pain, and I know that my present subject does not specially¹⁰ concern your Lordship; yet, after a great deal of anxious thought, I lay before you the enclosed Protest.

"Your Lordship will observe that I am not asking for any notice of it, unless you think that I ought to receive one. I do this very serious act, in obedience to my sense of duty.

"If the English Church is to enter on a new course, and assume a new aspect, it will be more pleasant to me hereafter to think, that I did not suffer so grievous an event to happen, without bearing witness against it.

"May I be allowed to say, that I augur³⁵⁹ nothing but evil, if we in any respect prejudice our title to be a branch of the Apostolic Church? That Article of the Creed, I need hardly observe to your Lordship, is of such constraining³⁶⁰ power, that, if we will not claim it, and use it for ourselves, others will use it in their own behalf against us. Men who learn, whether by means of documents or measures, whether from the statements or the acts of persons in authority, that our communion is not a branch of the one Church, I foresee with much grief, will be tempted²²⁸ to look out for that Church elsewhere.

"It is to me a subject of great dismay, that, as far as the Church has lately spoken out, on the subject of the opinions which I and others hold, those opinions are, not merely not sanctioned (for that I do not ask), but not even suffered.

"I earnestly hope that your Lordship will excuse my freedom in thus speaking to you of some members of your Most Rev¹. and Right Rev. Body. With every feeling of reverent³⁶¹ attachment³⁶² to your Lordship,

I am, etc."

PROTEST

 

"Whereas the Church of England has a claim on the allegiance of Catholic believers only on the ground of her own claim to be considered a branch of the Catholic Church:

"And whereas the recognition of heresy, indirect as well as direct, goes far to destroy such claim in the case of any religious body advancing it:

"And whereas to admit maintainers of heresy to communion, without formal renunciation of their errors, goes far towards recognising the same:

"And whereas Lutheranism and Calvinism are heresies³⁶³, repugnant to Scripture, springing up three centuries since, and anathematised by East as well as West:

"And whereas it is reported that the Most Reverend Primate³⁶⁴ and other Right Reverend Rulers of our Church have consecrated a Bishop with a view to exercising spiritual jurisdiction over Protestant, that is, Lutheran and Calvinist congregations in the East (under the provisions of an Act made in the last session of Parliament to amend³⁶⁵ an Act made in the 26th year of the reign³⁵⁰ of his Majesty King George the Third, intituled, 'An Act to empower the Archbishop of Canterbury, or the Archbishop of York for the time being, to consecrate³⁵³ to the office of Bishop persons being subjects or citizens of countries out of his Majesty's dominions'), dispensing³⁶⁶ at the same time, not in particular cases and accidentally, but as if on principle and universally, with any abjuration³⁶⁷ of error on the part of such congregations, and with any reconciliation³⁶⁸ to the Church on the part of the presiding Bishop; thereby giving some sort of formal recognition to the doctrines which such congregations maintain:

"And whereas the dioceses in England are connected together by so close an intercommunion, that what is done by authority in one, immediately affects the rest:

"On these grounds, I in my place, being a priest of the English Church and Vicar of St. Mary the Virgin's, Oxford, by way of relieving my conscience, do hereby solemnly protest against the measure aforesaid, and disown it, as removing our Church from her present ground and tending to her disorganisation.

"JOHN HENRY NEWMAN.

"November 11, 1841."

Looking back two years afterwards on the above-mentioned and other acts, on the part of Anglican Ecclesiastical authorities, I observe: "Many a man might have held an abstract theory about the Catholic Church, to which it was difficult to adjust the Anglican—might have admitted a suspicion, or even painful doubts about the latter—yet never have been impelled³⁶⁹ onwards, had our Rulers preserved the quiescence¹⁷⁵ of former years; but it is the corroboration³⁷⁰ of a present, living, and energetic heterodoxy, which realises and makes them practical; it has been the recent speeches and acts of authorities, who had so long been tolerant of Protestant error, which have given to inquiry and to theory its force and its edge."

As to the project of a Jerusalem Bishopric, I never heard of any good or harm it has ever done, except what it has done for me; which many think a great misfortune, and I one of the greatest of mercies. It brought me on to the beginning of the end.

 

1 rev   

v.发动机旋转，加快速度

参考例句：

• It's his job to rev up the audience before the show starts.他要负责在表演开始前鼓动观众的热情。
• Don't rev the engine so hard.别让发动机转得太快。

2 recoiled   

v.畏缩( recoil的过去式和过去分词 )；退缩；报应；返回

参考例句：

• She recoiled from his touch. 她躲开他的触摸。
• Howard recoiled a little at the sharpness in my voice. 听到我的尖声，霍华德往后缩了一下。 来自《简明英汉词典》

3 recollect   

v.回忆，想起，记起，忆起，记得

参考例句：

• He tried to recollect things and drown himself in them.他极力回想过去的事情而沉浸于回忆之中。
• She could not recollect being there.她回想不起曾经到过那儿。

4 undertaking   

n.保证，许诺，事业

参考例句：

• He gave her an undertaking that he would pay the money back with in a year.他向她做了一年内还钱的保证。
• He is too timid to venture upon an undertaking.他太胆小，不敢从事任何事业。

5 leisurely   

adj.悠闲的；从容的，慢慢的

参考例句：

• We walked in a leisurely manner,looking in all the windows.我们慢悠悠地走着，看遍所有的橱窗。
• He had a leisurely breakfast and drove cheerfully to work.他从容的吃了早餐，高兴的开车去工作。

6 supreme   

adj.极度的，最重要的；至高的，最高的

参考例句：

• It was the supreme moment in his life.那是他一生中最重要的时刻。
• He handed up the indictment to the supreme court.他把起诉书送交最高法院。

7 din   

n.喧闹声，嘈杂声

参考例句：

• The bustle and din gradually faded to silence as night advanced.随着夜越来越深，喧闹声逐渐沉寂。
• They tried to make themselves heard over the din of the crowd.他们力图让自己的声音盖过人群的喧闹声。

8 bishop   

n.主教，（国际象棋）象

参考例句：

• He was a bishop who was held in reverence by all.他是一位被大家都尊敬的主教。
• Two years after his death the bishop was canonised.主教逝世两年后被正式封为圣者。

9 annoyance   

n.恼怒，生气，烦恼

参考例句：

• Why do you always take your annoyance out on me?为什么你不高兴时总是对我出气？
• I felt annoyance at being teased.我恼恨别人取笑我。

10 specially   

adv.特定地；特殊地；明确地

参考例句：

• They are specially packaged so that they stack easily.它们经过特别包装以便于堆放。
• The machine was designed specially for demolishing old buildings.这种机器是专为拆毁旧楼房而设计的。

11 doctrines   

n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明

参考例句：

• To modern eyes, such doctrines appear harsh, even cruel. 从现代的角度看，这样的教义显得苛刻，甚至残酷。 来自《简明英汉词典》
• His doctrines have seduced many into error. 他的学说把许多人诱入歧途。 来自《现代汉英综合大词典》

12 doctrine   

n.教义；主义；学说

参考例句：

• He was impelled to proclaim his doctrine.他不得不宣扬他的教义。
• The council met to consider changes to doctrine.宗教议会开会考虑更改教义。

13 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：

• They sourced the spoke nuts from our company.他们的轮辐螺帽是从我们公司获得的。
• The spokes of a wheel are the bars that connect the outer ring to the centre.辐条是轮子上连接外圈与中心的条棒。

14 tract   

n.传单，小册子，大片(土地或森林)

参考例句：

• He owns a large tract of forest.他拥有一大片森林。
• He wrote a tract on this subject.他曾对此写了一篇短文。

15 err   

vi.犯错误，出差错

参考例句：

• He did not err by a hair's breadth in his calculation.他的计算结果一丝不差。
• The arrows err not from their aim.箭无虚发。

16 penance   

n.（赎罪的）惩罪

参考例句：

• They had confessed their sins and done their penance.他们已经告罪并做了补赎。
• She knelt at her mother's feet in penance.她忏悔地跪在母亲脚下。

17 valediction   

n．告别演说，告别词

参考例句：

• He gave a touching valediction at graduation.他在毕业典礼上发表了动人的告别辞。
• I came here just for a valediction.我来仅仅是向你告别。

18 embodied   

v.表现( embody的过去式和过去分词 )；象征；包括；包含

参考例句：

• a politician who embodied the hopes of black youth 代表黑人青年希望的政治家
• The heroic deeds of him embodied the glorious tradition of the troops. 他的英雄事迹体现了军队的光荣传统。 来自《简明英汉词典》

19 testimonies   

（法庭上证人的）证词( testimony的名词复数 )； 证明，证据

参考例句：

• Davie poured forth his eloquence upon the controversies and testimonies of the day. 戴维向他滔滔不绝地谈那些当时有争论的问题和上帝的箴言。
• Remove from me reproach and contempt; for I have kept thy testimonies. 22求你除掉我所受的羞辱和藐视，因我遵守你的法度。

20 remarkable   

adj.显著的，异常的，非凡的，值得注意的

参考例句：

• She has made remarkable headway in her writing skills.她在写作技巧方面有了长足进步。
• These cars are remarkable for the quietness of their engines.这些汽车因发动机没有噪音而不同凡响。

21 exertions   

n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使

参考例句：

• As long as they lived, exertions would not be necessary to her. 只要他们活着，是不需要她吃苦的。 来自辞典例句
• She failed to unlock the safe in spite of all her exertions. 她虽然费尽力气，仍未能将那保险箱的锁打开。 来自辞典例句

22 peculiar   

adj.古怪的，异常的；特殊的，特有的

参考例句：

• He walks in a peculiar fashion.他走路的样子很奇特。
• He looked at me with a very peculiar expression.他用一种很奇怪的表情看着我。

23 strenuously   

adv.奋发地，费力地

参考例句：

• The company has strenuously defended its decision to reduce the workforce. 公司竭力为其裁员的决定辩护。
• She denied the accusation with some warmth, ie strenuously, forcefully. 她有些激动，竭力否认这一指责。

24 influential   

adj.有影响的，有权势的

参考例句：

• He always tries to get in with the most influential people.他总是试图巴结最有影响的人物。
• He is a very influential man in the government.他在政府中是个很有影响的人物。

25 enthusiasts   

n.热心人，热衷者( enthusiast的名词复数 )

参考例句：

• A group of enthusiasts have undertaken the reconstruction of a steam locomotive. 一群火车迷已担负起重造蒸汽机车的任务。 来自《简明英汉词典》
• Now a group of enthusiasts are going to have the plane restored. 一群热心人计划修复这架飞机。 来自新概念英语第二册

26 propriety   

n.正当行为；正当；适当

参考例句：

• We hesitated at the propriety of the method.我们对这种办法是否适用拿不定主意。
• The sensitive matter was handled with great propriety.这件机密的事处理得极为适当。

27 immature   

adj.未成熟的，发育未全的，未充分发展的

参考例句：

• Tony seemed very shallow and immature.托尼看起来好像很肤浅，不夠成熟。
• The birds were in immature plumage.这些鸟儿羽翅未全。

28 justified   

a.正当的，有理的

参考例句：

• She felt fully justified in asking for her money back. 她认为有充分的理由要求退款。
• The prisoner has certainly justified his claims by his actions. 那个囚犯确实已用自己的行动表明他的要求是正当的。

29 forth   

adv.向前；向外，往外

参考例句：

• The wind moved the trees gently back and forth.风吹得树轻轻地来回摇晃。
• He gave forth a series of works in rapid succession.他很快连续发表了一系列的作品。

30 rendering   

n.表现，描写

参考例句：

• She gave a splendid rendering of Beethoven's piano sonata.她精彩地演奏了贝多芬的钢琴奏鸣曲。
• His narrative is a super rendering of dialect speech and idiom.他的叙述是方言和土语最成功的运用。

31 obsolete   

adj.已废弃的，过时的

参考例句：

• These goods are obsolete and will not fetch much on the market.这些货品过时了，在市场上卖不了高价。
• They tried to hammer obsolete ideas into the young people's heads.他们竭力把陈旧思想灌输给青年。

32 severing   

v.切断，断绝( sever的现在分词 )；断，裂

参考例句：

• The death of a second parent is like severing an umbilical cord to our past. 父母当中第二个人去世，就象斩断了把我们同过去联在一起的纽带。 来自辞典例句
• The severing theory and severing method for brittle block are studied. 研究裂纹技术应用于分离脆性块体的分离理论和分离方法。 来自互联网

33 unity   

n.团结，联合，统一；和睦，协调

参考例句：

• When we speak of unity,we do not mean unprincipled peace.所谓团结，并非一团和气。
• We must strengthen our unity in the face of powerful enemies.大敌当前，我们必须加强团结。

34 vehemently   

adv. 热烈地

参考例句：

• He argued with his wife so vehemently that he talked himself hoarse. 他和妻子争论得很激烈，以致讲话的声音都嘶哑了。
• Both women vehemently deny the charges against them. 两名妇女都激烈地否认了对她们的指控。

35 clergy   

n.[总称]牧师，神职人员

参考例句：

• I could heartily wish that more of our country clergy would follow this example.我衷心希望，我国有更多的牧师效法这个榜样。
• All the local clergy attended the ceremony.当地所有的牧师出席了仪式。

36 insinuated   

v.暗示( insinuate的过去式和过去分词 )；巧妙或迂回地潜入；（使）缓慢进入；慢慢伸入

参考例句：

• The article insinuated that he was having an affair with his friend's wife. 文章含沙射影地点出他和朋友的妻子有染。
• She cleverly insinuated herself into his family. 她巧妙地混进了他的家庭。 来自《简明英汉词典》

37 specious   

adj.似是而非的；adv.似是而非地

参考例句：

• Such talk is actually specious and groundless.这些话实际上毫无根据，似是而非的。
• It is unlikely that the Duke was convinced by such specious arguments.公爵不太可能相信这种似是而非的论点。

38 pretence   

n.假装，作假；借口，口实；虚伪；虚饰

参考例句：

• The government abandoned any pretence of reform. 政府不再装模作样地进行改革。
• He made a pretence of being happy at the party.晚会上他假装很高兴。

39 deference   

n.尊重，顺从；敬意

参考例句：

• Do you treat your parents and teachers with deference?你对父母师长尊敬吗？
• The major defect of their work was deference to authority.他们的主要缺陷是趋从权威。

40 antiquity   

n.古老；高龄；古物，古迹

参考例句：

• The museum contains the remains of Chinese antiquity.博物馆藏有中国古代的遗物。
• There are many legends about the heroes of antiquity.有许多关于古代英雄的传说。

41 primitive   

adj.原始的；简单的；n.原(始)人，原始事物

参考例句：

• It is a primitive instinct to flee a place of danger.逃离危险的地方是一种原始本能。
• His book describes the march of the civilization of a primitive society.他的著作描述了一个原始社会的开化过程。

42 traducing   

v.诋毁( traduce的现在分词 )；诽谤；违反；背叛

参考例句：

43 stimulating   

adj.有启发性的，能激发人思考的

参考例句：

• shower gel containing plant extracts that have a stimulating effect on the skin 含有对皮肤有益的植物精华的沐浴凝胶
• This is a drug for stimulating nerves. 这是一种兴奋剂。

44 philosophical   

adj.哲学家的，哲学上的，达观的

参考例句：

• The teacher couldn't answer the philosophical problem.老师不能解答这个哲学问题。
• She is very philosophical about her bad luck.她对自己的不幸看得很开。

45 speculation   

n.思索，沉思；猜测；投机

参考例句：

• Her mind is occupied with speculation.她的头脑忙于思考。
• There is widespread speculation that he is going to resign.人们普遍推测他要辞职。

46 Christian   

adj.基督教徒的；n.基督教徒

参考例句：

• They always addressed each other by their Christian name.他们总是以教名互相称呼。
• His mother is a sincere Christian.他母亲是个虔诚的基督教徒。

47 instilled   

v.逐渐使某人获得（某种可取的品质），逐步灌输( instill的过去式和过去分词 )

参考例句：

• Nature has instilled in our minds an insatiable desire to see truth. 自然给我们心灵注入了永无休止的发现真理的欲望。 来自辞典例句
• I instilled the need for kindness into my children. 我不断向孩子们灌输仁慈的必要。 来自辞典例句

48 meditation   

n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录

参考例句：

• This peaceful garden lends itself to meditation.这个恬静的花园适于冥想。
• I'm sorry to interrupt your meditation.很抱歉，我打断了你的沉思。

49 withdrawn   

vt.收回；使退出；vi.撤退，退出

参考例句：

• Our force has been withdrawn from the danger area.我们的军队已从危险地区撤出。
• All foreign troops should be withdrawn to their own countries.一切外国军队都应撤回本国去。

50 drawn   

v.拖，拉，拔出；adj.憔悴的，紧张的

参考例句：

• All the characters in the story are drawn from life.故事中的所有人物都取材于生活。
• Her gaze was drawn irresistibly to the scene outside.她的目光禁不住被外面的风景所吸引。

51 excellence   

n.优秀，杰出，(pl.)优点，美德

参考例句：

• His art has reached a high degree of excellence.他的艺术已达到炉火纯青的地步。
• My performance is far below excellence.我的表演离优秀还差得远呢。

52 providence   

n.深谋远虑，天道，天意；远见；节约；上帝

参考例句：

• It is tempting Providence to go in that old boat.乘那艘旧船前往是冒大险。
• To act as you have done is to fly in the face of Providence.照你的所作所为那样去行事，是违背上帝的意志的。

53 remains   

n.剩余物，残留物；遗体，遗迹

参考例句：

• He ate the remains of food hungrily.他狼吞虎咽地吃剩余的食物。
• The remains of the meal were fed to the dog.残羹剩饭喂狗了。

54 erred   

犯错误，做错事( err的过去式和过去分词 )

参考例句：

• He erred in his judgement. 他判断错了。
• We will work on those who have erred and help them do right. 我们将对犯了错误的人做工作，并帮助他们改正。

55 venerated   

敬重（某人或某事物），崇敬( venerate的过去式和过去分词 )

参考例句：

• My father venerated General Eisenhower. 我父亲十分敬仰艾森豪威尔将军。
• He used the sacraments and venerated the saints. 他行使圣事，崇拜圣人。 来自英汉非文学 - 文明史

56 majestic   

adj.雄伟的，壮丽的，庄严的，威严的，崇高的

参考例句：

• In the distance rose the majestic Alps.远处耸立着雄伟的阿尔卑斯山。
• He looks majestic in uniform.他穿上军装显得很威风。

57 opposition   

n.反对，敌对

参考例句：

• The party leader is facing opposition in his own backyard.该党领袖在自己的党內遇到了反对。
• The police tried to break down the prisoner's opposition.警察设法制住了那个囚犯的反抗。

58 adversary   

adj.敌手，对手

参考例句：

• He saw her as his main adversary within the company.他将她视为公司中主要的对手。
• They will do anything to undermine their adversary's reputation.他们会不择手段地去损害对手的名誉。

59 incapable   

adj.无能力的，不能做某事的

参考例句：

• He would be incapable of committing such a cruel deed.他不会做出这么残忍的事。
• Computers are incapable of creative thought.计算机不会创造性地思维。

60 awakening   

n.觉醒，醒悟 adj.觉醒中的；唤醒的

参考例句：

• the awakening of interest in the environment 对环境产生的兴趣
• People are gradually awakening to their rights. 人们正逐渐意识到自己的权利。

61 awaken   

vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起

参考例句：

• Old people awaken early in the morning.老年人早晨醒得早。
• Please awaken me at six.请于六点叫醒我。

62 sect   

n.派别，宗教，学派，派系

参考例句：

• When he was sixteen he joined a religious sect.他16岁的时候加入了一个宗教教派。
• Each religious sect in the town had its own church.该城每一个宗教教派都有自己的教堂。

63 simultaneously   

adv.同时发生地，同时进行地

参考例句：

• The radar beam can track a number of targets almost simultaneously.雷达波几乎可以同时追着多个目标。
• The Windows allow a computer user to execute multiple programs simultaneously.Windows允许计算机用户同时运行多个程序。

64 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：

• Judas was one of the twelve disciples of Jesus. 犹大是耶稣十二门徒之一。 来自《简明英汉词典》
• "The names of the first two disciples were --" “最初的两个门徒的名字是——” 来自英汉文学 - 汤姆历险

65 lamented   

adj.被哀悼的，令人遗憾的v.（为…）哀悼，痛哭，悲伤( lament的过去式和过去分词 )

参考例句：

• her late lamented husband 她那令人怀念的已故的丈夫
• We lamented over our bad luck. 我们为自己的不幸而悲伤。 来自《简明英汉词典》

66 condemn   

vt.谴责，指责；宣判(罪犯)，判刑

参考例句：

• Some praise him,whereas others condemn him.有些人赞扬他，而有些人谴责他。
• We mustn't condemn him on mere suppositions.我们不可全凭臆测来指责他。

67 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：

• He condemned the hypocrisy of those politicians who do one thing and say another. 他谴责了那些说一套做一套的政客的虚伪。
• The policy has been condemned as a regressive step. 这项政策被认为是一种倒退而受到谴责。

68 aberrations   

n.偏差( aberration的名词复数 )；差错；脱离常规；心理失常

参考例句：

• These events were aberrations from the norm. 这些事件不合常规。 来自辞典例句
• These chromosome aberrations are all stable, compatible with cell viability. 这些染色体畸变都是稳定的，不影响细胞生活力的。 来自辞典例句

69 professing   

声称( profess的现在分词 )； 宣称； 公开表明； 信奉

参考例句：

• But( which becometh women professing godliness) with good works. 只要有善行。这才与自称是敬神的女人相宜。
• Professing Christianity, he had little compassion in his make-up. 他号称信奉基督教，却没有什么慈悲心肠。

70 profess   

v.声称，冒称，以...为业，正式接受入教，表明信仰

参考例句：

• I profess that I was surprised at the news.我承认这消息使我惊讶。
• What religion does he profess?他信仰哪种宗教？

71 humble   

adj.谦卑的，恭顺的；地位低下的；v.降低，贬低

参考例句：

• In my humble opinion,he will win the election.依我拙见，他将在选举中获胜。
• Defeat and failure make people humble.挫折与失败会使人谦卑。

72 mere   

adj.纯粹的；仅仅，只不过

参考例句：

• That is a mere repetition of what you said before.那不过是重复了你以前讲的话。
• It's a mere waste of time waiting any longer.再等下去纯粹是浪费时间。

73 tracts   

大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文

参考例句：

• vast tracts of forest 大片大片的森林
• There are tracts of desert in Australia. 澳大利亚有大片沙漠。

74 avowed   

adj.公开声明的，承认的v.公开声明，承认( avow的过去式和过去分词)

参考例句：

• An aide avowed that the President had known nothing of the deals. 一位助理声明，总统对这些交易一无所知。
• The party's avowed aim was to struggle against capitalist exploitation. 该党公开宣称的宗旨是与资本主义剥削斗争。 来自《简明英汉词典》

75 followers   

追随者( follower的名词复数 )； 用户； 契据的附面； 从动件

参考例句：

• the followers of Mahatma Gandhi 圣雄甘地的拥护者
• The reformer soon gathered a band of followers round him. 改革者很快就获得一群追随者支持他。

76 innate   

adj.天生的，固有的，天赋的

参考例句：

• You obviously have an innate talent for music.你显然有天生的音乐才能。
• Correct ideas are not innate in the mind.人的正确思想不是自己头脑中固有的。

77 majesty   

n.雄伟，壮丽，庄严，威严；最高权威，王权

参考例句：

• The king had unspeakable majesty.国王有无法形容的威严。
• Your Majesty must make up your mind quickly!尊贵的陛下，您必须赶快做出决定！

78 contemplate   

vt.盘算，计议；周密考虑；注视，凝视

参考例句：

• The possibility of war is too horrifying to contemplate.战争的可能性太可怕了，真不堪细想。
• The consequences would be too ghastly to contemplate.后果不堪设想。

79 misgiving   

n.疑虑，担忧，害怕

参考例句：

• She had some misgivings about what she was about to do.她对自己即将要做的事情存有一些顾虑。
• The first words of the text filled us with misgiving.正文开头的文字让我们颇为担心。

80 humility   

n.谦逊，谦恭

参考例句：

• Humility often gains more than pride.谦逊往往比骄傲收益更多。
• His voice was still soft and filled with specious humility.他的声音还是那么温和，甚至有点谦卑。

81 affected   

adj.不自然的，假装的

参考例句：

• She showed an affected interest in our subject.她假装对我们的课题感到兴趣。
• His manners are affected.他的态度不自然。

82 reverence   

n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬

参考例句：

• He was a bishop who was held in reverence by all.他是一位被大家都尊敬的主教。
• We reverence tradition but will not be fettered by it.我们尊重传统，但不被传统所束缚。

83 habitual   

adj.习惯性的；通常的，惯常的

参考例句：

• He is a habitual criminal.他是一个惯犯。
• They are habitual visitors to our house.他们是我家的常客。

84 serenity   

n.宁静，沉着，晴朗

参考例句：

• Her face,though sad,still evoked a feeling of serenity.她的脸色虽然悲伤，但仍使人感觉安详。
• She escaped to the comparative serenity of the kitchen.她逃到相对安静的厨房里。

85 veneration   

n.尊敬，崇拜

参考例句：

• I acquired lasting respect for tradition and veneration for the past.我开始对传统和历史产生了持久的敬慕。
• My father venerated General Eisenhower.我父亲十分敬仰艾森豪威尔将军。

86 ordinance   

n.法令；条令；条例

参考例句：

• The Ordinance of 1785 provided the first land grants for educational purposes.1785年法案为教育目的提供了第一批土地。
• The city passed an ordinance compelling all outdoor lighting to be switched off at 9.00 PM.该市通过一条法令强令晚上九点关闭一切室外照明。

87 ordinances   

n.条例，法令( ordinance的名词复数 )

参考例句：

• These points of view, however, had not been generally accepted in building ordinances. 然而，这些观点仍未普遍地为其他的建筑条例而接受。 来自辞典例句
• Great are Your mercies, O Lord; Revive me according to Your ordinances. 诗119:156耶和华阿、你的慈悲本为大．求你照你的典章将我救活。 来自互联网

88 professed   

公开声称的，伪称的，已立誓信教的

参考例句：

• These, at least, were their professed reasons for pulling out of the deal. 至少这些是他们自称退出这宗交易的理由。
• Her manner professed a gaiety that she did not feel. 她的神态显出一种她并未实际感受到的快乐。

89 adherents   

n.支持者，拥护者( adherent的名词复数 )；党羽；徒子徒孙

参考例句：

• He is a leader with many adherents. 他是个有众多追随者的领袖。 来自《简明英汉词典》
• The proposal is gaining more and more adherents. 该建议得到越来越多的支持者。 来自《简明英汉词典》

90 ushered   

v.引，领，陪同( usher的过去式和过去分词 )

参考例句：

• The secretary ushered me into his office. 秘书把我领进他的办公室。
• A round of parties ushered in the New Year. 一系列的晚会迎来了新年。 来自《简明英汉词典》

91 assent   

v.批准，认可；n.批准，认可

参考例句：

• I cannot assent to what you ask.我不能应允你的要求。
• The new bill passed by Parliament has received Royal Assent.议会所通过的新方案已获国王批准。

92 intemperance   

n.放纵

参考例句：

• Health does not consist with intemperance. 健康与纵欲［无节制］不能相容。 来自《现代英汉综合大词典》
• She accepted his frequent intemperance as part of the climate. 对于他酗酒的恶习，她安之若素。 来自辞典例句

93 dishonoured   

a.不光彩的，不名誉的

参考例句：

• You have dishonoured the name of the school. 你败坏了学校的名声。
• We found that the bank had dishonoured some of our cheques. 我们发现银行拒绝兑现我们的部分支票。

94 perverted   

adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落

参考例句：

• Some scientific discoveries have been perverted to create weapons of destruction. 某些科学发明被滥用来生产毁灭性武器。
• sexual acts, normal and perverted 正常的和变态的性行为

95 vile   

adj.卑鄙的，可耻的，邪恶的；坏透的

参考例句：

• Who could have carried out such a vile attack?会是谁发起这么卑鄙的攻击呢？
• Her talk was full of vile curses.她的话里充满着恶毒的咒骂。

96 prospect   

n.前景，前途；景色，视野

参考例句：

• This state of things holds out a cheerful prospect.事态呈现出可喜的前景。
• The prospect became more evident.前景变得更加明朗了。

97 fortes   

n.特长，专长，强项( forte的名词复数 )；强音( fortis的名词复数 )

参考例句：

• Entouré de places-fortes protestantes (Ménerbes, Sivergues, Buoux), Apt demeure cependant fidèlement catholique dans sa grande majorité. 处于新教包围的地盘下(Menerbes,Sivergues,Buoux)，当时APT在它的大部分地区都忠于天主教。 来自互联网

98 luminary   

n.名人，天体

参考例句：

• That luminary gazed earnestly at some papers before him.那个大好佬在用心细看面前的报纸。
• Now that a new light shone upon the horizon,this older luminary paled in the west.现在东方地平线上升起了一轮朝阳，这弯残月就在西边天际失去了光泽。

99 Christians   

n.基督教徒( Christian的名词复数 )

参考例句：

• Christians of all denominations attended the conference. 基督教所有教派的人都出席了这次会议。
• His novel about Jesus caused a furore among Christians. 他关于耶稣的小说激起了基督教徒的公愤。

100 foretell   

v.预言，预告，预示

参考例句：

• Willow trees breaking out into buds foretell the coming of spring.柳枝绽青报春来。
• The outcome of the war is hard to foretell.战争胜负难以预卜。

101 prosper   

v.成功，兴隆，昌盛；使成功，使昌隆，繁荣

参考例句：

• With her at the wheel,the company began to prosper.有了她当主管，公司开始兴旺起来。
• It is my earnest wish that this company will continue to prosper.我真诚希望这家公司会继续兴旺发达。

102 miserable   

adj.悲惨的，痛苦的；可怜的，糟糕的

参考例句：

• It was miserable of you to make fun of him.你取笑他，这是可耻的。
• Her past life was miserable.她过去的生活很苦。

103 schism   

n.分派，派系，分裂

参考例句：

• The church seems to be on the brink of schism.教会似乎处于分裂的边缘。
• While some predict schism,others predict a good old fashioned compromise.在有些人预测分裂的同时，另一些人预测了有益的老式妥协。

104 organisation   

n.组织，安排，团体，有机休

参考例句：

• The method of his organisation work is worth commending.他的组织工作的方法值得称道。
• His application for membership of the organisation was rejected.他想要加入该组织的申请遭到了拒绝。

105 straightforward   

adj.正直的，坦率的；易懂的，简单的

参考例句：

• A straightforward talk is better than a flowery speech.巧言不如直说。
• I must insist on your giving me a straightforward answer.我一定要你给我一个直截了当的回答。

106 professes   

声称( profess的第三人称单数 )； 宣称； 公开表明； 信奉

参考例句：

• She still professes her innocence. 她仍然声称自己无辜。
• He professes himself to be sad but doesn't look it. 他自称感到悲伤，但外表却看不出来。

107 maze   

n.迷宫，八阵图，混乱，迷惑

参考例句：

• He found his way through the complex maze of corridors.他穿过了迷宮一样的走廊。
• She was lost in the maze for several hours.一连几小时，她的头脑处于一片糊涂状态。

108 dread   

vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧

参考例句：

• We all dread to think what will happen if the company closes.我们都不敢去想一旦公司关门我们该怎么办。
• Her heart was relieved of its blankest dread.她极度恐惧的心理消除了。

109 distinctive   

adj.特别的，有特色的，与众不同的

参考例句：

• She has a very distinctive way of walking.她走路的样子与别人很不相同。
• This bird has several distinctive features.这个鸟具有几种突出的特征。

110 mistiness   

n.雾，模糊，不清楚

参考例句：

• Through this low-lit mistiness Tess walked leisurely along. 苔丝就在这样光线暗淡的暮霭里，往前从从容容地走。 来自辞典例句

111 diluted   

无力的，冲淡的

参考例句：

• The paint can be diluted with water to make a lighter shade. 这颜料可用水稀释以使色度淡一些。
• This pesticide is diluted with water and applied directly to the fields. 这种杀虫剂用水稀释后直接施用在田里。

112 skilfully   

adv. (美skillfully)熟练地

参考例句：

• Hall skilfully weaves the historical research into a gripping narrative. 霍尔巧妙地把历史研究揉进了扣人心弦的故事叙述。
• Enthusiasm alone won't do. You've got to work skilfully. 不能光靠傻劲儿，得找窍门。

113 fully   

adv.完全地，全部地，彻底地；充分地

参考例句：

• The doctor asked me to breathe in,then to breathe out fully.医生让我先吸气，然后全部呼出。
• They soon became fully integrated into the local community.他们很快就完全融入了当地人的圈子。

114 fulcrum   

n.杠杆支点

参考例句：

• Give me a fulcrum on which to rest,and I will move the earth.给我一个支承的支点，我就会搬动地球。
• The decision is the strategic fulcrum of the budget.这一决定是预算案的战略支点。

115 enunciates   

n.（清晰地）发音( enunciate的名词复数 )；确切地说明v.（清晰地）发音( enunciate的第三人称单数 )；确切地说明

参考例句：

• She enunciates very slowly and carefully. 她缓慢、仔细而又清晰地读着。 来自辞典例句
• The Charter for Youth enunciates principles and ideals in youth development. 《青年约章》阐述青年发展的原则和理想。 来自互联网

116 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：

• The scripture states that God did not want us to be alone.圣经指出上帝并不是想让我们独身一人生活。
• They invoked Hindu scripture to justify their position.他们援引印度教的经文为他们的立场辩护。

117 deferred   

adj.延期的，缓召的v.拖延，延缓，推迟( defer的过去式和过去分词 )；服从某人的意愿，遵从

参考例句：

• The department deferred the decision for six months. 这个部门推迟了六个月才作决定。
• a tax-deferred savings plan 延税储蓄计划

118 justifies   

证明…有理( justify的第三人称单数 )； 为…辩护； 对…作出解释； 为…辩解（或辩护）

参考例句：

• Their frequency of use both justifies and requires the memorization. 频繁的使用需要记忆，也促进了记忆。 来自About Face 3交互设计精髓
• In my judgement the present end justifies the means. 照我的意见，只要目的正当，手段是可以不计较的。

119 justify   

vt.证明…正当(或有理)，为…辩护

参考例句：

• He tried to justify his absence with lame excuses.他想用站不住脚的借口为自己的缺席辩解。
• Can you justify your rude behavior to me?你能向我证明你的粗野行为是有道理的吗？

120 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：

• Each player has two bishops at the start of the game. 棋赛开始时，每名棋手有两只象。
• "Only sheriffs and bishops and rich people and kings, and such like. “他劫富济贫，抢的都是郡长、主教、国王之类的富人。

121 temperate   

adj.温和的，温带的，自我克制的，不过分的

参考例句：

• Asia extends across the frigid,temperate and tropical zones.亚洲地跨寒、温、热三带。
• Great Britain has a temperate climate.英国气候温和。

122 standing   

n.持续，地位；adj.永久的，不动的，直立的，不流动的

参考例句：

• After the earthquake only a few houses were left standing.地震过后只有几幢房屋还立着。
• They're standing out against any change in the law.他们坚决反对对法律做任何修改。

123 judicious   

adj.明智的，明断的，能作出明智决定的

参考例句：

• We should listen to the judicious opinion of that old man.我们应该听取那位老人明智的意见。
• A judicious parent encourages his children to make their own decisions.贤明的父亲鼓励儿女自作抉择。

124 intelligible   

adj.可理解的，明白易懂的，清楚的

参考例句：

• This report would be intelligible only to an expert in computing.只有计算机运算专家才能看懂这份报告。
• His argument was barely intelligible.他的论点不易理解。

125 fortify   

v.强化防御，为…设防；加强，强化

参考例句：

• This country will fortify the coastal areas.该国将加强沿海地区的防御。
• This treaty forbade the United States to fortify the canal.此条约禁止美国对运河设防。

126 winding   

n.绕，缠，绕组，线圈

参考例句：

• A winding lane led down towards the river.一条弯弯曲曲的小路通向河边。
• The winding trail caused us to lose our orientation.迂回曲折的小道使我们迷失了方向。

127 alluded   

提及，暗指( allude的过去式和过去分词 )

参考例句：

• In your remarks you alluded to a certain sinister design. 在你的谈话中，你提到了某个阴谋。
• She also alluded to her rival's past marital troubles. 她还影射了对手过去的婚姻问题。

128 controversy   

n.争论，辩论，争吵

参考例句：

• That is a fact beyond controversy.那是一个无可争论的事实。
• We ran the risk of becoming the butt of every controversy.我们要冒使自己在所有的纷争中都成为众矢之的的风险。

129 narrative   

n.叙述，故事；adj.叙事的，故事体的

参考例句：

• He was a writer of great narrative power.他是一位颇有记述能力的作家。
• Neither author was very strong on narrative.两个作者都不是很善于讲故事。

130 proceedings   

n.进程，过程，议程；诉讼(程序)；公报

参考例句：

• He was released on bail pending committal proceedings. 他交保获释正在候审。
• to initiate legal proceedings against sb 对某人提起诉讼

131 ERECTED   

adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立

参考例句：

• A monument to him was erected in St Paul's Cathedral. 在圣保罗大教堂为他修了一座纪念碑。
• A monument was erected to the memory of that great scientist. 树立了一块纪念碑纪念那位伟大的科学家。

132 tangled   

adj. 纠缠的，紊乱的 动词tangle的过去式和过去分词

参考例句：

• Your hair's so tangled that I can't comb it. 你的头发太乱了，我梳不动。
• A movement caught his eye in the tangled undergrowth. 乱灌木丛里的晃动引起了他的注意。

133 harass   

vt.使烦恼，折磨，骚扰

参考例句：

• Our mission is to harass the landing of the main Japaness expeditionary force.我们的任务是骚乱日本远征军主力的登陆。
• They received the order to harass the enemy's rear.他们接到骚扰敌人后方的命令。

134 purgatory   

n.炼狱；苦难；adj.净化的，清洗的

参考例句：

• Every step of the last three miles was purgatory.最后3英里时每一步都像是受罪。
• Marriage,with peace,is this world's paradise;with strife,this world's purgatory.和谐的婚姻是尘世的乐园，不和谐的婚姻则是人生的炼狱。

135 quiescent   

adj.静止的，不活动的，寂静的

参考例句：

• It is unlikely that such an extremist organization will remain quiescent for long.这种过激的组织是不太可能长期沉默的。
• Great distance in either time or space has wonderful power to lull and render quiescent the human mind.时间和空间上的远距离有一种奇妙的力量，可以使人的心灵平静。

136 creed   

n.信条；信念，纲领

参考例句：

• They offended against every article of his creed.他们触犯了他的每一条戒律。
• Our creed has always been that business is business.我们的信条一直是公私分明。

137 insular   

adj.岛屿的，心胸狭窄的

参考例句：

• A continental climate is different from an insular one.大陆性气候不同于岛屿气候。
• Having lived in one place all his life,his views are insular.他一辈子住在一个地方，所以思想狭隘。

138 judgment   

n.审判；判断力，识别力，看法，意见

参考例句：

• The chairman flatters himself on his judgment of people.主席自认为他审视人比别人高明。
• He's a man of excellent judgment.他眼力过人。

139 corrupt   

v.贿赂，收买；adj.腐败的，贪污的

参考例句：

• The newspaper alleged the mayor's corrupt practices.那家报纸断言市长有舞弊行为。
• This judge is corrupt.这个法官贪污。

140 corruption   

n.腐败，堕落，贪污

参考例句：

• The people asked the government to hit out against corruption and theft.人民要求政府严惩贪污盗窃。
• The old man reviled against corruption.那老人痛斥了贪污舞弊。

141 creeds   

（尤指宗教）信条，教条( creed的名词复数 )

参考例句：

• people of all races, colours and creeds 各种种族、肤色和宗教信仰的人
• Catholics are agnostic to the Protestant creeds. 天主教徒对于新教教义来说，是不可知论者。

142 prerogatives   

n.权利( prerogative的名词复数 )；特权；大主教法庭；总督委任组成的法庭

参考例句：

• The tsar protected his personal prerogatives. 沙皇维护了自己的私人特权。 来自《简明英汉词典》
• Congressmen may be reluctant to vote for legislation that infringes the traditional prerogatives of the states. 美国国会议员可能不情愿投票拥护侵犯各州传统特权的立法。 来自英汉非文学 - 环境法 - 环境法

143 versus   

prep.以…为对手，对；与…相比之下

参考例句：

• The big match tonight is England versus Spain.今晚的大赛是英格兰对西班牙。
• The most exciting game was Harvard versus Yale.最富紧张刺激的球赛是哈佛队对耶鲁队。

144 disparagement   

n.轻视，轻蔑

参考例句：

• He was humble and meek, filled with self-disparagement and abasement. 他谦卑、恭顺，满怀自我贬斥与压抑。 来自互联网
• Faint praise is disparagement. 敷衍勉强的恭维等于轻蔑。 来自互联网

145 expedient   

adj.有用的，有利的；n.紧急的办法，权宜之计

参考例句：

• The government found it expedient to relax censorship a little.政府发现略微放宽审查是可取的。
• Every kind of expedient was devised by our friends.我们的朋友想出了各种各样的应急办法。

146 mutual   

adj.相互的，彼此的；共同的，共有的

参考例句：

• We must pull together for mutual interest.我们必须为相互的利益而通力合作。
• Mutual interests tied us together.相互的利害关系把我们联系在一起。

147 dictate   

v.口授；(使)听写；指令，指示，命令

参考例句：

• It took him a long time to dictate this letter.口述这封信花了他很长时间。
• What right have you to dictate to others?你有什么资格向别人发号施令？

148 founders   

n.创始人( founder的名词复数 )

参考例句：

• He was one of the founders of the university's medical faculty. 他是该大学医学院的创建人之一。 来自辞典例句
• The founders of our religion made this a cornerstone of morality. 我们宗教的创始人把这看作是道德的基石。 来自辞典例句

149 expedience   

n.方便，私利，权宜

参考例句：

• This system has universality, expedience to use, and expansibility in practice. 该系统在使用中具有广泛性、高效性、使用方便性和可扩展性。 来自互联网
• Moral convictions must out-weigh expedience and buck passing. 道德的信念必须重于权宜之计和逃避责任。 来自互联网

150 perversely   

adv. 倔强地

参考例句：

• Intelligence in the mode of passion is always perversely. 受激情属性控制的智力，总是逆着活动的正确方向行事。
• She continue, perversely, to wear shoes that damaged her feet. 她偏偏穿那双挤脚的鞋。

151 thereby   

adv.因此，从而

参考例句：

• I have never been to that city,,ereby I don't know much about it.我从未去过那座城市，因此对它不怎么熟悉。
• He became a British citizen,thereby gaining the right to vote.他成了英国公民，因而得到了投票权。

152 accusation   

n.控告，指责，谴责

参考例句：

• I was furious at his making such an accusation.我对他的这种责备非常气愤。
• She knew that no one would believe her accusation.她知道没人会相信她的指控。

153 triumphantly   

ad.得意洋洋地；得胜地；成功地

参考例句：

• The lion was roaring triumphantly. 狮子正在发出胜利的吼叫。
• Robert was looking at me triumphantly. 罗伯特正得意扬扬地看着我。

154 treatise   

n.专著；(专题)论文

参考例句：

• The doctor wrote a treatise on alcoholism.那位医生写了一篇关于酗酒问题的论文。
• This is not a treatise on statistical theory.这不是一篇有关统计理论的论文。

155 illustrate   

v.举例说明，阐明；图解，加插图

参考例句：

• The company's bank statements illustrate its success.这家公司的银行报表说明了它的成功。
• This diagram will illustrate what I mean.这个图表可说明我的意思。

156 perspicuity   

n.（文体的）明晰

参考例句：

• Whenever men think clearly,and are thoroughly interested,they express themselves with perspicuity and force.每当人们清考虑清楚，并非常感兴趣的时候，他们就会清晰有力的表达自己。
• Property right perspicuity is the key to establishing modern corporational system.要建立现代企业制度，产权明晰是核心。

157 insidious   

adj.阴险的，隐匿的，暗中为害的，（疾病）不知不觉之间加剧

参考例句：

• That insidious man bad-mouthed me to almost everyone else.那个阴险的家伙几乎见人便说我的坏话。
• Organized crime has an insidious influence on all who come into contact with it.所有和集团犯罪有关的人都会不知不觉地受坏影响。

158 foes   

敌人，仇敌( foe的名词复数 )

参考例句：

• They steadily pushed their foes before them. 他们不停地追击敌人。
• She had fought many battles, vanquished many foes. 她身经百战，挫败过很多对手。

159 traitorous   

adj. 叛国的, 不忠的, 背信弃义的

参考例句：

• All traitorous persons and cliques came to no good end. 所有的叛徒及叛徒集团都没好下场。
• Most of the time I keep such traitorous thoughts to myself. 这种叛逆思想我不大向别人暴露。

160 impatience   

n.不耐烦，急躁

参考例句：

• He expressed impatience at the slow rate of progress.进展缓慢，他显得不耐烦。
• He gave a stamp of impatience.他不耐烦地跺脚。

161 adversaries   

n.对手，敌手( adversary的名词复数 )

参考例句：

• That would cause potential adversaries to recoil from a challenge. 这会迫使潜在的敌人在挑战面前退缩。 来自辞典例句
• Every adversaries are more comfortable with a predictable, coherent America. 就连敌人也会因有可以预料的，始终一致的美国而感到舒服得多。 来自辞典例句

162 apprehension   

n.理解，领悟；逮捕，拘捕；忧虑

参考例句：

• There were still areas of doubt and her apprehension grew.有些地方仍然存疑，于是她越来越担心。
• She is a girl of weak apprehension.她是一个理解力很差的女孩。

163 perfectly   

adv.完美地，无可非议地，彻底地

参考例句：

• The witnesses were each perfectly certain of what they said.证人们个个对自己所说的话十分肯定。
• Everything that we're doing is all perfectly above board.我们做的每件事情都是光明正大的。

164 candid   

adj.公正的，正直的；坦率的

参考例句：

• I cannot but hope the candid reader will give some allowance for it.我只有希望公正的读者多少包涵一些。
• He is quite candid with his friends.他对朋友相当坦诚。

165 adverse   

adj.不利的；有害的；敌对的，不友好的

参考例句：

• He is adverse to going abroad.他反对出国。
• The improper use of medicine could lead to severe adverse reactions.用药不当会产生严重的不良反应。

166 obviated   

v.避免，消除（贫困、不方便等）( obviate的过去式和过去分词 )

参考例句：

167 sanguine   

adj.充满希望的，乐观的，血红色的

参考例句：

• He has a sanguine attitude to life.他对于人生有乐观的看法。
• He is not very sanguine about our chances of success.他对我们成功的机会不太乐观。

168 concocting   

v.将（尤指通常不相配合的）成分混合成某物( concoct的现在分词 )；调制；编造；捏造

参考例句：

• I judged that he was concocting a particularly knotty editorial. 我估计他是在拼凑一篇特别伤脑筋的社论。 来自辞典例句
• 'And you,' returned Sydney, busy concocting the punch, 'are such a sensitive and poetical spirit.' “可你呢，”西德尼一边忙着调五味酒，一边回答，“你却是这样一个敏感而有诗意的精灵。” 来自英汉文学 - 双城记

169 ailment   

n.疾病，小病

参考例句：

• I don't have even the slightest ailment.我什么毛病也没有。
• He got timely treatment for his ailment.他的病得到了及时治疗。

170 cramp   

n.痉挛；[pl.](腹)绞痛；vt.限制，束缚

参考例句：

• Winston stopped writing,partly because he was suffering from cramp.温斯顿驻了笔，手指也写麻了。
• The swimmer was seized with a cramp and had to be helped out of the water.那个在游泳的人突然抽起筋来，让别人帮着上了岸。

171 extremities   

n.端点( extremity的名词复数 )；尽头；手和足；极窘迫的境地

参考例句：

• She was most noticeable, I thought, in respect of her extremities. 我觉得她那副穷极可怜的样子实在太惹人注目。 来自辞典例句
• Winters may be quite cool at the northwestern extremities. 西北边区的冬天也可能会相当凉。 来自辞典例句

172 virgin   

n.处女，未婚女子；adj.未经使用的；未经开发的

参考例句：

• Have you ever been to a virgin forest?你去过原始森林吗？
• There are vast expanses of virgin land in the remote regions.在边远地区有大片大片未开垦的土地。

173 degradation   

n.降级；低落；退化；陵削；降解；衰变

参考例句：

• There are serious problems of land degradation in some arid zones.在一些干旱地带存在严重的土地退化问题。
• Gambling is always coupled with degradation.赌博总是与堕落相联系。

174 acquiescence   

n.默许；顺从

参考例句：

• The chief inclined his head in sign of acquiescence.首领点点头表示允许。
• This is due to his acquiescence.这是因为他的默许。

175 quiescence   

n.静止

参考例句：

• The Eurasian seismic belt still remained in quiescence. 亚欧带仍保持平静。 来自互联网
• Only I know is that it is in quiescence, including the instant moment. 我只知道，它凝固了，包括瞬间。 来自互联网

176 doctrinaire   

adj.空论的

参考例句：

• The continuing debate between government and the press has not been much advanced by doctrinaire arguments.政府和新闻界之间不停的辩论，并没有因一些空洞的观点而有所进展。
• He is firm but not doctrinaire.他很坚定但并不教条。

177 infancy   

n.婴儿期；幼年期；初期

参考例句：

• He came to England in his infancy.他幼年时期来到英国。
• Their research is only in its infancy.他们的研究处于初级阶段。

178 jurisdiction   

n.司法权，审判权，管辖权，控制权

参考例句：

• It doesn't lie within my jurisdiction to set you free.我无权将你释放。
• Changzhou is under the jurisdiction of Jiangsu Province.常州隶属江苏省。

179 conversion   

n.转化，转换，转变

参考例句：

• He underwent quite a conversion.他彻底变了。
• Waste conversion is a part of the production process.废物处理是生产过程的一个组成部分。

180 illustrated   

adj. 有插图的，列举的 动词illustrate的过去式和过去分词

参考例句：

• His lecture was illustrated with slides taken during the expedition. 他在讲演中使用了探险时拍摄到的幻灯片。
• The manufacturing Methods: Will be illustrated in the next chapter. 制作方法将在下一章说明。

181 peculiarity   

n.独特性，特色；特殊的东西；怪癖

参考例句：

• Each country has its own peculiarity.每个国家都有自己的独特之处。
• The peculiarity of this shop is its day and nigth service.这家商店的特点是昼夜服务。

182 entirely   

ad.全部地，完整地；完全地，彻底地

参考例句：

• The fire was entirely caused by their neglect of duty. 那场火灾完全是由于他们失职而引起的。
• His life was entirely given up to the educational work. 他的一生统统献给了教育工作。

183 bosom   

n.胸，胸部；胸怀；内心；adj.亲密的

参考例句：

• She drew a little book from her bosom.她从怀里取出一本小册子。
• A dark jealousy stirred in his bosom.他内心生出一阵恶毒的嫉妒。

184 primitiveness   

原始，原始性

参考例句：

• Recently attained characters are generally indicative of primitiveness. 新近获得的性状普遍显示出原始性的分类群。

185 estranged   

adj.疏远的，分离的

参考例句：

• He became estranged from his family after the argument.那场争吵后他便与家人疏远了。
• The argument estranged him from his brother.争吵使他同他的兄弟之间的关系疏远了。

186 deferring   

v.拖延，延缓，推迟( defer的现在分词 )；服从某人的意愿，遵从

参考例句：

• Recently, the Supreme Court has focused on an additional reason for deferring to administrative agencies. 最近，最高法院强调了尊重行政机构的另一种理由。 来自英汉非文学 - 环境法 - 环境法
• Think of it as deferring part of the compiler's job to runtime. 可以认为这是将编译器的部分工作延迟到了运行时。 来自互联网

187 antagonist   

n.敌人，对抗者，对手

参考例句：

• His antagonist in the debate was quicker than he.在辩论中他的对手比他反应快。
• The thing is to know the nature of your antagonist.要紧的是要了解你的对手的特性。

188 comport   

vi.相称，适合

参考例句：

• His behavior did not comport with his office.他的行为与他的职务很不相称。
• A judge should comport himself authoritatively.法官举止必须要庄严。

189 remodelled   

v.改变…的结构[形状]( remodel的过去式和过去分词 )

参考例句：

• Oh, thanks. We remodelled it last year. 是吗？谢谢。我们去年改建的。 来自口语例句
• Kathy: Oh, thanks. We remodelled it last year. 凯西：是吗？谢谢。我们去年改建的。 来自互联网

190 recur   

vi.复发，重现，再发生

参考例句：

• Economic crises recur periodically.经济危机周期性地发生。
• Of course,many problems recur at various periods.当然，有许多问题会在不同的时期反复提出。

191 inquiry   

n.打听，询问，调查，查问

参考例句：

• Many parents have been pressing for an inquiry into the problem.许多家长迫切要求调查这个问题。
• The field of inquiry has narrowed down to five persons.调查的范围已经缩小到只剩5个人了。

192 subsided   

v.（土地）下陷（因在地下采矿）( subside的过去式和过去分词 )；减弱；下降至较低或正常水平；一下子坐在椅子等上

参考例句：

• After the heavy rains part of the road subsided. 大雨过后，部分公路塌陷了。 来自《简明英汉词典》
• By evening the storm had subsided and all was quiet again. 傍晚， 暴风雨已经过去，四周开始沉寂下来。 来自《现代汉英综合大词典》

193 apprehends   

逮捕，拘押( apprehend的第三人称单数 )； 理解

参考例句：

• A guilty man apprehends danger in every sound. 犯了罪的人对每一个声音都感到风声鹤唳。
• The police maintain order in the city, help prevent crime, apprehends lawbreakers and directs traffic. 警察维持城市的秩序，协助防止犯罪，逮捕犯法者及指挥交通。

194 Oxford   

n.牛津（英国城市）

参考例句：

• At present he has become a Professor of Chemistry at Oxford.他现在已是牛津大学的化学教授了。
• This is where the road to Oxford joins the road to London.这是去牛津的路与去伦敦的路的汇合处。

195 condemning   

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

参考例句：

• The government issued a statement condemning the killings. 政府发表声明谴责这些凶杀事件。
• I concur with the speaker in condemning what has been done. 我同意发言者对所做的事加以谴责。 来自《现代英汉综合大词典》

196 feverish   

adj.发烧的，狂热的，兴奋的

参考例句：

• He is too feverish to rest.他兴奋得安静不下来。
• They worked with feverish haste to finish the job.为了完成此事他们以狂热的速度工作着。

197 peremptory   

adj.紧急的，专横的，断然的

参考例句：

• The officer issued peremptory commands.军官发出了不容许辩驳的命令。
• There was a peremptory note in his voice.他说话的声音里有一种不容置辩的口气。

198 resolute   

adj.坚决的，果敢的

参考例句：

• He was resolute in carrying out his plan.他坚决地实行他的计划。
• The Egyptians offered resolute resistance to the aggressors.埃及人对侵略者作出坚决的反抗。

199 relentless   

adj.残酷的，不留情的，无怜悯心的

参考例句：

• The traffic noise is relentless.交通车辆的噪音一刻也不停止。
• Their training has to be relentless.他们的训练必须是无情的。

200 expediency   

n.适宜；方便；合算；利己

参考例句：

• The government is torn between principle and expediency. 政府在原则与权宜之间难于抉择。 来自《简明英汉词典》
• It was difficult to strike the right balance between justice and expediency. 在公正与私利之间很难两全。 来自辞典例句

201 wither   

vt.使凋谢，使衰退，(用眼神气势等)使畏缩；vi.枯萎，衰退，消亡

参考例句：

• She grows as a flower does-she will wither without sun.她象鲜花一样成长--没有太阳就会凋谢。
• In autumn the leaves wither and fall off the trees.秋天，树叶枯萎并从树上落下来。

202 outright   

adv.坦率地；彻底地；立即；adj.无疑的；彻底的

参考例句：

• If you have a complaint you should tell me outright.如果你有不满意的事，你应该直率地对我说。
• You should persuade her to marry you outright.你应该彻底劝服她嫁给你。

203 anathema   

n.诅咒；被诅咒的人(物)，十分讨厌的人(物)

参考例句：

• Independence for the Kurds is anathema to Turkey and Iran.库尔德人的独立对土耳其和伊朗来说将是一场梦魇。
• Her views are ( an ) anathema to me.她的观点真叫我讨厌。

204 favourable   

adj.赞成的，称赞的，有利的，良好的，顺利的

参考例句：

• The company will lend you money on very favourable terms.这家公司将以非常优惠的条件借钱给你。
• We found that most people are favourable to the idea.我们发现大多数人同意这个意见。

205 pointed   

adj.尖的，直截了当的

参考例句：

• He gave me a very sharp pointed pencil.他给我一支削得非常尖的铅笔。
• She wished to show Mrs.John Dashwood by this pointed invitation to her brother.她想通过对达茨伍德夫人提出直截了当的邀请向她的哥哥表示出来。

206 applied   

adj.应用的；v.应用，适用

参考例句：

• She plans to take a course in applied linguistics.她打算学习应用语言学课程。
• This cream is best applied to the face at night.这种乳霜最好晚上擦脸用。

207 cogency   

n.说服力；adj.有说服力的

参考例句：

• The film makes its points with cogency and force.影片强有力地阐明了主旨。
• There were perfectly cogent reasons why Julian Cavendish should be told of the Major's impending return.要将少校即将返回的消息告知朱利安·卡文迪什是有绝对充足的理由的。

208 decided   

adj.决定了的，坚决的；明显的，明确的

参考例句：

• This gave them a decided advantage over their opponents.这使他们比对手具有明显的优势。
• There is a decided difference between British and Chinese way of greeting.英国人和中国人打招呼的方式有很明显的区别。

209 nay   

adv.不；n.反对票，投反对票者

参考例句：

• He was grateful for and proud of his son's remarkable,nay,unique performance.他为儿子出色的，不，应该是独一无二的表演心怀感激和骄傲。
• Long essays,nay,whole books have been written on this.许多长篇大论的文章，不，应该说是整部整部的书都是关于这件事的。

210 oracles   

神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人

参考例句：

• Do all oracles tell the truth? 是否所有的神谕都揭示真理？ 来自哲学部分
• The ancient oracles were often vague and equivocal. 古代的神谕常是意义模糊和模棱两可的。

211 falter   

vi.(嗓音)颤抖，结巴地说；犹豫；蹒跚

参考例句：

• His voice began to falter.他的声音开始发颤。
• As he neared the house his steps faltered.当他走近房子时，脚步迟疑了起来。

212 acquiesces   

v.默认，默许( acquiesce的第三人称单数 )

参考例句：

213 prescription   

n.处方，开药；指示，规定

参考例句：

• The physician made a prescription against sea- sickness for him.医生给他开了个治晕船的药方。
• The drug is available on prescription only.这种药只能凭处方购买。

214 secede   

v.退出，脱离

参考例句：

• They plotted to make the whole Mississippi Valley secede from the United States.他们阴谋策划使整个密西西比流域脱离美国。
• We won't allow Tibet to secede from China and become an independent nation.我们决不允许西藏脱离中国独立。

215 everlasting   

adj.永恒的，持久的，无止境的

参考例句：

• These tyres are advertised as being everlasting.广告上说轮胎持久耐用。
• He believes in everlasting life after death.他相信死后有不朽的生命。

216 sincerity   

n.真诚，诚意；真实

参考例句：

• His sincerity added much more authority to the story.他的真诚更增加了故事的说服力。
• He tried hard to satisfy me of his sincerity.他竭力让我了解他的诚意。

217 Mediterranean   

adj.地中海的；地中海沿岸的

参考例句：

• The houses are Mediterranean in character.这些房子都属地中海风格。
• Gibraltar is the key to the Mediterranean.直布罗陀是地中海的要冲。

218 kindly   

adj.和蔼的，温和的，爽快的；adv.温和地，亲切地

参考例句：

• Her neighbours spoke of her as kindly and hospitable.她的邻居都说她和蔼可亲、热情好客。
• A shadow passed over the kindly face of the old woman.一道阴影掠过老太太慈祥的面孔。

219 memorandum   

n.备忘录，便笺

参考例句：

• The memorandum was dated 23 August,2008.备忘录上注明的日期是2008年8月23日。
• The Secretary notes down the date of the meeting in her memorandum book.秘书把会议日期都写在记事本上。

220 presentiment   

n.预感，预觉

参考例句：

• He had a presentiment of disaster.他预感会有灾难降临。
• I have a presentiment that something bad will happen.我有某种不祥事要发生的预感。

221 determined   

adj.坚定的；有决心的

参考例句：

• I have determined on going to Tibet after graduation.我已决定毕业后去西藏。
• He determined to view the rooms behind the office.他决定查看一下办公室后面的房间。

222 imbibed   

v.吸收( imbibe的过去式和过去分词 )；喝；吸取；吸气

参考例句：

• They imbibed the local cider before walking home to dinner. 他们在走回家吃饭之前喝了本地的苹果酒。 来自《简明英汉词典》
• Hester Prynne imbibed this spirit. 海丝特 - 白兰汲取了这一精神。 来自英汉文学 - 红字

223 erased   

v.擦掉( erase的过去式和过去分词 )；抹去；清除

参考例句：

• He erased the wrong answer and wrote in the right one. 他擦去了错误答案，写上了正确答案。 来自《简明英汉词典》
• He removed the dogmatism from politics; he erased the party line. 他根除了政治中的教条主义，消除了政党界限。 来自《简明英汉词典》

224 epithets   

n.（表示性质、特征等的）词语( epithet的名词复数 )

参考例句：

• He insulted me, using rude epithets. 他用粗话诅咒我。 来自《简明英汉词典》
• He cursed me, using a lot of rude epithets. 他用上许多粗鲁的修饰词来诅咒我。 来自辞典例句

225 persuasion   

n.劝说；说服；持有某种信仰的宗派

参考例句：

• He decided to leave only after much persuasion.经过多方劝说，他才决定离开。
• After a lot of persuasion,she agreed to go.经过多次劝说后，她同意去了。

226 obliterate   

v.擦去，涂抹，去掉...痕迹，消失，除去

参考例句：

• Whole villages were obliterated by fire.整座整座的村庄都被大火所吞噬。
• There was time enough to obliterate memories of how things once were for him.时间足以抹去他对过去经历的记忆。

227 exalted   

adj.(地位等)高的，崇高的；尊贵的，高尚的

参考例句：

• Their loveliness and holiness in accordance with their exalted station.他们的美丽和圣洁也与他们的崇高地位相称。
• He received respect because he was a person of exalted rank.他因为是个地位崇高的人而受到尊敬。

228 tempted   

v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词）

参考例句：

• I was sorely tempted to complain, but I didn't. 我极想发牢骚，但还是没开口。
• I was tempted by the dessert menu. 甜食菜单馋得我垂涎欲滴。

229 alas   

int.唉(表示悲伤、忧愁、恐惧等)

参考例句：

• Alas!The window is broken!哎呀！窗子破了！
• Alas,the truth is less romantic.然而，真理很少带有浪漫色彩。

230 judgments   

判断( judgment的名词复数 )； 鉴定； 评价； 审判

参考例句：

• A peculiar austerity marked his judgments of modern life. 他对现代生活的批评带着一种特殊的苛刻。
• He is swift with his judgments. 他判断迅速。

231 impieties   

n.不敬( impiety的名词复数 )；不孝；不敬的行为；不孝的行为

参考例句：

232 woe   

n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌

参考例句：

• Our two peoples are brothers sharing weal and woe.我们两国人民是患难与共的兄弟。
• A man is well or woe as he thinks himself so.自认祸是祸，自认福是福。

233 blessing   

n.祈神赐福；祷告；祝福，祝愿

参考例句：

• The blessing was said in Hebrew.祷告用了希伯来语。
• A double blessing has descended upon the house.双喜临门。

234 animating   

v.使有生气( animate的现在分词 )；驱动；使栩栩如生地动作；赋予…以生命

参考例句：

• Nature has her animating spirit as well as man who is nature's child. 大自然就象它的孩子――人类一样，有活生生的灵魂。 来自辞典例句
• They were doubtlessly the animating principle of many hours that superficially seemed vacant. 在表面看来无所事事的许多时刻中，它们无疑是活跃的因素。 来自辞典例句

235 monarchy   

n.君主，最高统治者；君主政体，君主国

参考例句：

• The monarchy in England plays an important role in British culture.英格兰的君主政体在英国文化中起重要作用。
• The power of the monarchy in Britain today is more symbolical than real.今日英国君主的权力多为象徵性的，无甚实际意义。

236 tribulations   

n.苦难( tribulation的名词复数 )；艰难；苦难的缘由；痛苦

参考例句：

• the tribulations of modern life 现代生活的苦恼
• The film is about the trials and tribulations of adolescence. 这部电影讲述了青春期的麻烦和苦恼。 来自《简明英汉词典》

237 hatred   

n.憎恶，憎恨，仇恨

参考例句：

• He looked at me with hatred in his eyes.他以憎恨的眼光望着我。
• The old man was seized with burning hatred for the fascists.老人对法西斯主义者充满了仇恨。

238 ordained   

v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定

参考例句：

• He was ordained in 1984. 他在一九八四年被任命为牧师。 来自《简明英汉词典》
• He was ordained priest. 他被任命为牧师。 来自辞典例句

239 utterly   

adv.完全地，绝对地

参考例句：

• Utterly devoted to the people,he gave his life in saving his patients.他忠于人民，把毕生精力用于挽救患者的生命。
• I was utterly ravished by the way she smiled.她的微笑使我完全陶醉了。

240 barbarians   

n.野蛮人( barbarian的名词复数 )；外国人；粗野的人；无教养的人

参考例句：

• The ancient city of Rome fell under the iron hooves of the barbarians. 古罗马城在蛮族的铁蹄下沦陷了。 来自《简明英汉词典》
• It conquered its conquerors, the barbarians. 它战胜了征服者——蛮族。 来自英汉非文学 - 历史

241 vengeance   

n.报复，报仇，复仇

参考例句：

• He swore vengeance against the men who murdered his father.他发誓要向那些杀害他父亲的人报仇。
• For years he brooded vengeance.多年来他一直在盘算报仇。

242 rebellious   

adj.造反的，反抗的，难控制的

参考例句：

• They will be in danger if they are rebellious.如果他们造反，他们就要发生危险。
• Her reply was mild enough,but her thoughts were rebellious.她的回答虽然很温和，但她的心里十分反感。

243 interceding   

v.斡旋，调解( intercede的现在分词 )；说情

参考例句：

244 corrupted   

（使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏

参考例句：

• The body corrupted quite quickly. 尸体很快腐烂了。
• The text was corrupted by careless copyists. 原文因抄写员粗心而有讹误。

245 interpretation   

n.解释，说明，描述；艺术处理

参考例句：

• His statement admits of one interpretation only.他的话只有一种解释。
• Analysis and interpretation is a very personal thing.分析与说明是个很主观的事情。

246 hesitation   

n.犹豫，踌躇

参考例句：

• After a long hesitation, he told the truth at last.踌躇了半天，他终于直说了。
• There was a certain hesitation in her manner.她的态度有些犹豫不决。

247 calumny   

n.诽谤，污蔑，中伤

参考例句：

• Calumny is answered best with silence.沉默可以止谤。
• Calumny require no proof.诽谤无需证据。

248 undo   

vt.解开，松开；取消，撤销

参考例句：

• His pride will undo him some day.他的傲慢总有一天会毁了他。
• I managed secretly to undo a corner of the parcel.我悄悄地设法解开了包裹的一角。

249 intrigue   

vt.激起兴趣，迷住；vi.耍阴谋；n.阴谋，密谋

参考例句：

• Court officials will intrigue against the royal family.法院官员将密谋反对皇室。
• The royal palace was filled with intrigue.皇宫中充满了勾心斗角。

250 sophistries   

n.诡辩术( sophistry的名词复数 )；（一次）诡辩

参考例句：

• They refuted the "sophistries of the economists". 他们驳斥了“经济学家们似是而非的观点”。 来自柯林斯例句

251 averse   

adj.厌恶的；反对的，不乐意的

参考例句：

• I don't smoke cigarettes,but I'm not averse to the occasional cigar.我不吸烟，但我不反对偶尔抽一支雪茄。
• We are averse to such noisy surroundings.我们不喜欢这么吵闹的环境。

252 misgivings   

n.疑虑，担忧，害怕；疑虑，担心，恐惧( misgiving的名词复数 )；疑惧

参考例句：

• I had grave misgivings about making the trip. 对于这次旅行我有过极大的顾虑。
• Don't be overtaken by misgivings and fear. Just go full stream ahead! 不要瞻前顾后， 畏首畏尾。甩开膀子干吧！ 来自《现代汉英综合大词典》

253 isolation   

n.隔离，孤立，分解，分离

参考例句：

• The millionaire lived in complete isolation from the outside world.这位富翁过着与世隔绝的生活。
• He retired and lived in relative isolation.他退休后，生活比较孤寂。

254 heresy   

n.异端邪说；异教

参考例句：

• We should denounce a heresy.我们应该公开指责异端邪说。
• It might be considered heresy to suggest such a notion.提出这样一个观点可能会被视为异端邪说。

255 preservative   

n.防腐剂；防腐料；保护料；预防药

参考例句：

• New timber should be treated with a preservative.新采的圆木应进行防腐处理。
• Salt is a common food preservative.盐是一种常用的食物防腐剂。

256 prophylactic   

adj.预防疾病的；n.预防疾病

参考例句：

• Vaccination and other prophylactic measures can be carried out.可以采取疫苗接种和其他预防措施。
• The region began to use quinine successfully as a prophylactic.该地区开始成功地用奎宁作为预防剂。

257 distress   

n.苦恼，痛苦，不舒适；不幸；vt.使悲痛

参考例句：

• Nothing could alleviate his distress.什么都不能减轻他的痛苦。
• Please don't distress yourself.请你不要忧愁了。

258 recollected   

adj.冷静的；镇定的；被回忆起的；沉思默想的v.记起，想起( recollect的过去式和过去分词 )

参考例句：

• I recollected that she had red hair. 我记得她有一头红发。 来自《简明英汉词典》
• His efforts, the Duke recollected many years later, were distinctly half-hearted. 据公爵许多年之后的回忆，他当时明显只是敷衍了事。 来自辞典例句

259 manifestations   

n.表示，显示（manifestation的复数形式）

参考例句：

• These were manifestations of the darker side of his character. 这些是他性格阴暗面的表现。 来自《简明英汉词典》
• To be wordly-wise and play safe is one of the manifestations of liberalism. 明哲保身是自由主义的表现之一。 来自《现代汉英综合大词典》

260 secular   

n.牧师，凡人；adj.世俗的，现世的，不朽的

参考例句：

• We live in an increasingly secular society.我们生活在一个日益非宗教的社会。
• Britain is a plural society in which the secular predominates.英国是个世俗主导的多元社会。

261 zealous   

adj.狂热的，热心的

参考例句：

• She made zealous efforts to clean up the classroom.她非常热心地努力清扫教室。
• She is a zealous supporter of our cause.她是我们事业的热心支持者。

262 touching   

adj.动人的，使人感伤的

参考例句：

• It was a touching sight.这是一幅动人的景象。
• His letter was touching.他的信很感人。

263 bosoms   

胸部( bosom的名词复数 )； 胸怀； 女衣胸部（或胸襟）； 和爱护自己的人在一起的情形

参考例句：

• How beautifully gold brooches glitter on the bosoms of our patriotic women! 金光闪闪的别针佩在我国爱国妇女的胸前，多美呀！
• Let us seek out some desolate shade, and there weep our sad bosoms empty. 我们寻个僻静的地方，去痛哭一场吧。

264 distresses   

n.悲痛( distress的名词复数 )；痛苦；贫困；危险

参考例句：

• It was from these distresses that the peasant wars of the fourteenth century sprang. 正是由于这些灾难才爆发了十四世纪的农民战争。 来自辞典例句
• In all dangers and distresses, I will remember that. 在一切危险和苦难中，我要记住这一件事。 来自互联网

265 warfare   

n.战争(状态)；斗争；冲突

参考例句：

• He addressed the audience on the subject of atomic warfare.他向听众演讲有关原子战争的问题。
• Their struggle consists mainly in peasant guerrilla warfare.他们的斗争主要是农民游击战。

266 taunted   

嘲讽( taunt的过去式和过去分词 )； 嘲弄； 辱骂； 奚落

参考例句：

• The other kids continually taunted him about his size. 其他孩子不断地耻笑他的个头儿。
• Some of the girls taunted her about her weight. 有些女孩子笑她胖。

267 overthrow   

v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆

参考例句：

• After the overthrow of the government,the country was in chaos.政府被推翻后，这个国家处于混乱中。
• The overthrow of his plans left him much discouraged.他的计划的失败使得他很气馁。

268 irresistibly   

adv.无法抵抗地，不能自持地；极为诱惑人地

参考例句：

• Her gaze was drawn irresistibly to the scene outside. 她的目光禁不住被外面的风景所吸引。 来自《简明英汉词典》
• He was irresistibly attracted by her charm. 他不能自已地被她的魅力所吸引。 来自《简明英汉词典》

269 overtures   

n.主动的表示，提议；（向某人做出的）友好表示、姿态或提议( overture的名词复数 )；（歌剧、芭蕾舞、音乐剧等的）序曲，前奏曲

参考例句：

• Their government is making overtures for peace. 他们的政府正在提出和平建议。 来自《简明英汉词典》
• He had lately begun to make clumsy yet endearing overtures of friendship. 最近他开始主动表示友好，样子笨拙却又招人喜爱。 来自辞典例句

270 meddle   

v.干预，干涉，插手

参考例句：

• I hope he doesn't try to meddle in my affairs.我希望他不来干预我的事情。
• Do not meddle in things that do not concern you.别参与和自己无关的事。

271 savage   

adj.野蛮的；凶恶的，残暴的；n.未开化的人

参考例句：

• The poor man received a savage beating from the thugs.那可怜的人遭到暴徒的痛打。
• He has a savage temper.他脾气粗暴。

272 plausible   

adj.似真实的，似乎有理的，似乎可信的

参考例句：

• His story sounded plausible.他说的那番话似乎是真实的。
• Her story sounded perfectly plausible.她的说辞听起来言之有理。

273 eccentricities   

n.古怪行为( eccentricity的名词复数 )；反常；怪癖

参考例句：

• My wife has many eccentricities. 我妻子有很多怪癖。 来自《简明英汉词典》
• His eccentricities had earned for him the nickname"The Madman". 他的怪癖已使他得到'疯子'的绰号。 来自辞典例句

274 truant   

n.懒惰鬼，旷课者；adj.偷懒的，旷课的，游荡的；v.偷懒，旷课

参考例句：

• I found the truant throwing stones in the river.我发现那个逃课的学生在往河里扔石子。
• Children who play truant from school are unimaginative.逃学的孩子们都缺乏想像力。

275 gilt   

adj.镀金的；n.金边证券

参考例句：

• The plates have a gilt edge.这些盘子的边是镀金的。
• The rest of the money is invested in gilt.其余的钱投资于金边证券。

276 conceal   

v.隐藏，隐瞒，隐蔽

参考例句：

• He had to conceal his identity to escape the police.为了躲避警方，他只好隐瞒身份。
• He could hardly conceal his joy at his departure.他几乎掩饰不住临行时的喜悦。

277 concealed   

a.隐藏的，隐蔽的

参考例句：

• The paintings were concealed beneath a thick layer of plaster. 那些画被隐藏在厚厚的灰泥层下面。
• I think he had a gun concealed about his person. 我认为他当时身上藏有一支枪。

278 devout   

adj.虔诚的，虔敬的，衷心的 (n.devoutness)

参考例句：

• His devout Catholicism appeals to ordinary people.他对天主教的虔诚信仰感染了普通民众。
• The devout man prayed daily.那位虔诚的男士每天都祈祷。

279 defenders   

n.防御者( defender的名词复数 )；守卫者；保护者；辩护者

参考例句：

• The defenders were outnumbered and had to give in. 抵抗者寡不敌众，只能投降。 来自《简明英汉词典》
• After hard fighting,the defenders were still masters of the city. 守军经过奋战仍然控制着城市。 来自《简明英汉词典》

280 capabilities   

n.能力( capability的名词复数 )；可能；容量；[复数]潜在能力

参考例句：

• He was somewhat pompous and had a high opinion of his own capabilities. 他有点自大，自视甚高。 来自辞典例句
• Some programmers use tabs to break complex product capabilities into smaller chunks. 一些程序员认为，标签可以将复杂的功能分为每个窗格一组简单的功能。 来自About Face 3交互设计精髓

281 manliness   

刚毅

参考例句：

• She was really fond of his strength, his wholesome looks, his manliness. 她真喜欢他的坚强，他那健康的容貌，他的男子气概。
• His confidence, his manliness and bravery, turn his wit into wisdom. 他的自信、男子气概和勇敢将他的风趣变为智慧。

282 consistency   

n.一贯性，前后一致，稳定性；(液体的)浓度

参考例句：

• Your behaviour lacks consistency.你的行为缺乏一贯性。
• We appreciate the consistency and stability in China and in Chinese politics.我们赞赏中国及其政策的连续性和稳定性。

283 virtues   

美德( virtue的名词复数 )； 德行； 优点； 长处

参考例句：

• Doctors often extol the virtues of eating less fat. 医生常常宣扬少吃脂肪的好处。
• She delivered a homily on the virtues of family life. 她进行了一场家庭生活美德方面的说教。

284 dominion   

n.统治，管辖，支配权；领土，版图

参考例句：

• Alexander held dominion over a vast area.亚历山大曾统治过辽阔的地域。
• In the affluent society,the authorities are hardly forced to justify their dominion.在富裕社会里，当局几乎无需证明其统治之合理。

285 continental   

adj.大陆的，大陆性的，欧洲大陆的

参考例句：

• A continental climate is different from an insular one.大陆性气候不同于岛屿气候。
• The most ancient parts of the continental crust are 4000 million years old.大陆地壳最古老的部分有40亿年历史。

286 well-being   

n.安康，安乐，幸福

参考例句：

• He always has the well-being of the masses at heart.他总是把群众的疾苦挂在心上。
• My concern for their well-being was misunderstood as interference.我关心他们的幸福，却被误解为多管闲事。

287 reviling   

v.辱骂，痛斥( revile的现在分词 )

参考例句：

• A man stood on a wooden box in the park, reviling against civilization. 一个人站在公园的一个木盒上，大肆攻击文明世界。 来自互联网
• The speaker stood on a table, reviling at the evil doings of the reactionaries. 那位演讲者站在桌上痛斥反动派的罪恶行径。 来自互联网

288 slandering   

[法]口头诽谤行为

参考例句：

• He's a snake in the grass. While pretending to be your friend he was slandering you behind your back. 他是个暗敌， 表面上装作是你的朋友，背地里却在诽谤你。
• He has been questioned on suspicion of slandering the Prime Minister. 他由于涉嫌诽谤首相而受到了盘问。

289 slanders   

诽谤，诋毁( slander的名词复数 )

参考例句：

• We condemn all sorts of slanders. 我们谴责一切诽谤中伤的言论。
• All slanders and libels should be repudiated. 一切诬蔑不实之词，应予推倒。

290 condemnation   

n.谴责; 定罪

参考例句：

• There was widespread condemnation of the invasion. 那次侵略遭到了人们普遍的谴责。
• The jury's condemnation was a shock to the suspect. 陪审团宣告有罪使嫌疑犯大为震惊。

291 narrate   

v.讲，叙述

参考例句：

• They each narrate their own tale but are all inextricably linked together.她们各自讲述自己的故事，却又不可避免地联系在一起。
• He once holds the tear to narrate a such story to mine.他曾经含着泪给我讲述了这样的一个故事。

292 reins   

感情，激情； 缰( rein的名词复数 )； 控制手段； 掌管； （成人带着幼儿走路以防其走失时用的）保护带

参考例句：

• She pulled gently on the reins. 她轻轻地拉着缰绳。
• The government has imposed strict reins on the import of luxury goods. 政府对奢侈品的进口有严格的控制手段。

293 injustice   

n.非正义，不公正，不公平，侵犯（别人的）权利

参考例句：

• They complained of injustice in the way they had been treated.他们抱怨受到不公平的对待。
• All his life he has been struggling against injustice.他一生都在与不公正现象作斗争。

294 conclusive   

adj.最后的，结论的；确凿的，消除怀疑的

参考例句：

• They produced some fairly conclusive evidence.他们提供了一些相当确凿的证据。
• Franklin did not believe that the French tests were conclusive.富兰克林不相信这个法国人的实验是结论性的。

295 prospects   

n.希望，前途(恒为复数)

参考例句：

• There is a mood of pessimism in the company about future job prospects. 公司中有一种对工作前景悲观的情绪。
• They are less sanguine about the company's long-term prospects. 他们对公司的远景不那么乐观。

296 speciousness   

n.似是而非

参考例句：

297 secondly   

adv.第二，其次

参考例句：

• Secondly,use your own head and present your point of view.第二，动脑筋提出自己的见解。
• Secondly it is necessary to define the applied load.其次，需要确定所作用的载荷。

298 justification   

n.正当的理由；辩解的理由

参考例句：

• There's no justification for dividing the company into smaller units. 没有理由把公司划分成小单位。
• In the young there is a justification for this feeling. 在年轻人中有这种感觉是有理由的。

299 apprehensions   

疑惧

参考例句：

• He stood in a mixture of desire and apprehensions. 他怀着渴望和恐惧交加的心情伫立着。
• But subsequent cases have removed many of these apprehensions. 然而，随后的案例又消除了许多类似的忧虑。

300 confessions   

n.承认( confession的名词复数 )；自首；声明；（向神父的）忏悔

参考例句：

• It is strictly forbidden to obtain confessions and to give them credence. 严禁逼供信。 来自《现代汉英综合大词典》
• Neither trickery nor coercion is used to secure confessions. 既不诱供也不逼供。 来自《现代汉英综合大词典》

301 confession   

n.自白，供认，承认

参考例句：

• Her confession was simply tantamount to a casual explanation.她的自白简直等于一篇即席说明。
• The police used torture to extort a confession from him.警察对他用刑逼供。

302 pointedly   

adv.尖地，明显地

参考例句：

• She yawned and looked pointedly at her watch. 她打了个哈欠，又刻意地看了看手表。
• The demand for an apology was pointedly refused. 让对方道歉的要求遭到了断然拒绝。 来自《简明英汉词典》

303 regenerated   

v.新生，再生( regenerate的过去式和过去分词 )

参考例句：

• They are regarded as being enveloped in regenerated gneisses. 它们被认为包围在再生的片麻岩之中。 来自辞典例句
• The party soon regenerated under her leadership. 该党在她的领导下很快焕然一新。 来自辞典例句

304 ambiguity   

n.模棱两可；意义不明确

参考例句：

• The telegram was misunderstood because of its ambiguity.由于电文意义不明确而造成了误解。
• Her answer was above all ambiguity.她的回答毫不含糊。

305 contemplated   

adj. 预期的 动词contemplate的过去分词形式

参考例句：

• The doctor contemplated the difficult operation he had to perform. 医生仔细地考虑他所要做的棘手的手术。
• The government has contemplated reforming the entire tax system. 政府打算改革整个税收体制。

306 meditated   

深思，沉思，冥想( meditate的过去式和过去分词 )； 内心策划，考虑

参考例句：

• He meditated for two days before giving his answer. 他在作出答复之前考虑了两天。
• She meditated for 2 days before giving her answer. 她考虑了两天才答复。

307 retirement   

n.退休，退职

参考例句：

• She wanted to enjoy her retirement without being beset by financial worries.她想享受退休生活而不必为金钱担忧。
• I have to put everything away for my retirement.我必须把一切都积蓄起来以便退休后用。

308 choir   

n.唱诗班，唱诗班的席位，合唱团，舞蹈团；v.合唱

参考例句：

• The choir sang the words out with great vigor.合唱团以极大的热情唱出了歌词。
• The church choir is singing tonight.今晚教堂歌唱队要唱诗。

309 ascertain   

vt.发现，确定，查明，弄清

参考例句：

• It's difficult to ascertain the coal deposits.煤储量很难探明。
• We must ascertain the responsibility in light of different situtations.我们必须根据不同情况判定责任。

310 accurately   

adv.准确地，精确地

参考例句：

• It is hard to hit the ball accurately.准确地击中球很难。
• Now scientists can forecast the weather accurately.现在科学家们能准确地预报天气。

311 supersede   

v.替代；充任

参考例句：

• We must supersede old machines by new ones.我们必须以新机器取代旧机器。
• The use of robots will someday supersede manual labor.机器人的使用有一天会取代人力。

312 precisely   

adv.恰好，正好，精确地，细致地

参考例句：

• It's precisely that sort of slick sales-talk that I mistrust.我不相信的正是那种油腔滑调的推销宣传。
• The man adjusted very precisely.那个人调得很准。

313 chapel   

n.小教堂，殡仪馆

参考例句：

• The nimble hero,skipped into a chapel that stood near.敏捷的英雄跳进近旁的一座小教堂里。
• She was on the peak that Sunday afternoon when she played in chapel.那个星期天的下午，她在小教堂的演出，可以说是登峰造极。

314 guardians   

监护人( guardian的名词复数 )； 保护者，维护者

参考例句：

• Farmers should be guardians of the countryside. 农民应是乡村的保卫者。
• The police are guardians of law and order. 警察是法律和秩序的护卫者。

315 dissuades   

劝（某人）勿做某事，劝阻( dissuade的第三人称单数 )

参考例句：

316 legitimate   

adj.合法的，合理的，合乎逻辑的；v.使合法

参考例句：

• Sickness is a legitimate reason for asking for leave.生病是请假的一个正当的理由。
• That's a perfectly legitimate fear.怀有这种恐惧完全在情理之中。

317 imbued   

v.使（某人/某事）充满或激起（感情等）( imbue的过去式和过去分词 )；使充满；灌输；激发（强烈感情或品质等）

参考例句：

• Her voice was imbued with an unusual seriousness. 她的声音里充满着一种不寻常的严肃语气。
• These cultivated individuals have been imbued with a sense of social purpose. 这些有教养的人满怀着社会责任感。 来自《简明英汉词典》

318 prospective   

adj.预期的，未来的，前瞻性的

参考例句：

• The story should act as a warning to other prospective buyers.这篇报道应该对其他潜在的购买者起到警示作用。
• They have all these great activities for prospective freshmen.这会举办各种各样的活动来招待未来的新人。

319 cogent   

adj.强有力的，有说服力的

参考例句：

• The result is a cogent explanation of inflation.结果令人信服地解释了通货膨胀问题。
• He produced cogent reasons for the change of policy.他对改变政策提出了充分的理由。

320 counteract   

vt.对…起反作用，对抗，抵消

参考例句：

• The doctor gave him some medicine to counteract the effect of the poison.医生给他些药解毒。
• Our work calls for mutual support.We shouldn't counteract each other's efforts.工作要互相支持，不要互相拆台。

321 reluctance   

n.厌恶，讨厌，勉强，不情愿

参考例句：

• The police released Andrew with reluctance.警方勉强把安德鲁放走了。
• He showed the greatest reluctance to make a reply.他表示很不愿意答复。

322 warily   

adv.留心地

参考例句：

• He looked warily around him,pretending to look after Carrie.他小心地看了一下四周，假装是在照顾嘉莉。
• They were heading warily to a point in the enemy line.他们正小心翼翼地向着敌人封锁线的某一处前进。

323 repented   

对（自己的所为）感到懊悔或忏悔( repent的过去式和过去分词 )

参考例句：

• He repented his thoughtlessness. 他后悔自己的轻率。
• Darren repented having shot the bird. 达伦后悔射杀了那只鸟。

324 mitigate   

vt.（使）减轻，（使）缓和

参考例句：

• The government is trying to mitigate the effects of inflation.政府正试图缓和通货膨胀的影响。
• Governments should endeavour to mitigate distress.政府应努力缓解贫困问题。

325 lawful   

adj.法律许可的，守法的，合法的

参考例句：

• It is not lawful to park in front of a hydrant.在消火栓前停车是不合法的。
• We don't recognised him to be the lawful heir.我们不承认他为合法继承人。

326 hazardous   

adj.(有)危险的，冒险的；碰运气的

参考例句：

• These conditions are very hazardous for shipping.这些情况对航海非常不利。
• Everybody said that it was a hazardous investment.大家都说那是一次危险的投资。

327 cannon   

n.大炮，火炮；飞机上的机关炮

参考例句：

• The soldiers fired the cannon.士兵们开炮。
• The cannon thundered in the hills.大炮在山间轰鸣。

328 infusion   

n.灌输

参考例句：

• Old families need an infusion of new blood from time to time.古老的家族需要不时地注入新鲜血液。
• Careful observation of the infusion site is necessary.必须仔细观察输液部位。

329 subjective   

a.主观(上)的，个人的

参考例句：

• The way they interpreted their past was highly subjective. 他们解释其过去的方式太主观。
• A literary critic should not be too subjective in his approach. 文学评论家的看法不应太主观。

330 purely   

adv.纯粹地，完全地

参考例句：

• I helped him purely and simply out of friendship.我帮他纯粹是出于友情。
• This disproves the theory that children are purely imitative.这证明认为儿童只会单纯地模仿的理论是站不住脚的。

331 essentially   

adv.本质上，实质上，基本上

参考例句：

• Really great men are essentially modest.真正的伟人大都很谦虚。
• She is an essentially selfish person.她本质上是个自私自利的人。

332 hoisting   

起重，提升

参考例句：

• The hoisting capacity of that gin pole (girder pole, guy derrick) is sixty tons. 那个起重抱杆（格状抱杆、转盘抱杆）的起重能力为60吨。 来自口语例句
• We must use mechanical hoisting to load the goods. 我们必须用起重机来装载货物。

333 commotion   

n.骚动，动乱

参考例句：

• They made a commotion by yelling at each other in the theatre.他们在剧院里相互争吵，引起了一阵骚乱。
• Suddenly the whole street was in commotion.突然间，整条街道变得一片混乱。

334 evasion   

n.逃避，偷漏(税)

参考例句：

• The movie star is in prison for tax evasion.那位影星因为逃税而坐牢。
• The act was passed as a safeguard against tax evasion.这项法案旨在防止逃税行为。

335 censured   

v.指责，非难，谴责( censure的过去式 )

参考例句：

• They were censured as traitors. 他们被指责为叛徒。 来自辞典例句
• The judge censured the driver but didn't fine him. 法官责备了司机但没罚他款。 来自辞典例句

336 censure   

v./n.责备；非难；责难

参考例句：

• You must not censure him until you know the whole story.在弄清全部事实真相前不要谴责他。
• His dishonest behaviour came under severe censure.他的不诚实行为受到了严厉指责。

337 preponderating   

v.超过，胜过( preponderate的现在分词 )

参考例句：

338 controversies   

争论

参考例句：

• We offer no comment on these controversies here. 对于这些争议，我们在这里不作任何评论。 来自英汉非文学 - 历史
• The controversies surrounding population growth are unlikely to subside soon. 围绕着人口增长问题的争论看来不会很快平息。 来自辞典例句

339 misery   

n.痛苦，苦恼，苦难；悲惨的境遇，贫苦

参考例句：

• Business depression usually causes misery among the working class.商业不景气常使工薪阶层受苦。
• He has rescued me from the mire of misery.他把我从苦海里救了出来。

340 nought   

n.／adj.无，零

参考例句：

• We must bring their schemes to nought.我们必须使他们的阴谋彻底破产。
• One minus one leaves nought.一减一等于零。

341 conversions   

变换( conversion的名词复数 )； （宗教、信仰等）彻底改变； （尤指为居住而）改建的房屋； 橄榄球（触地得分后再把球射中球门的）附加得分

参考例句：

• He kicked a penalty goal and two conversions, ie in Rugby football. 他一次罚球得分，两次触地后射门得分（在橄榄球赛中）。
• Few of the intermediates or enzymes involved in these conversions have been isolated from higher plants. 在这些转变中包含的少数中间产物或酶已经从高等植物中分离出来。

342 impute   

v.归咎于

参考例句：

• I impute his failure to laziness.我把他的失败归咎于他的懒惰。
• It is grossly unfair to impute blame to the United Nations.把责任归咎于联合国极其不公。

343 prophesy   

v.预言；预示

参考例句：

• He dares to prophesy what will happen in the future.他敢预言未来将发生什么事。
• I prophesy that he'll be back in the old job.我预言他将重操旧业。

344 hospitable   

adj.好客的；宽容的；有利的，适宜的

参考例句：

• The man is very hospitable.He keeps open house for his friends and fellow-workers.那人十分好客，无论是他的朋友还是同事，他都盛情接待。
• The locals are hospitable and welcoming.当地人热情好客。

345 consecrating   

v.把…奉为神圣，给…祝圣( consecrate的现在分词 )；奉献

参考例句：

• Participant of Consecrating Wat Ling Khob Amulet. WLK佛牌（光辉之佛）加持的参与者。 来自互联网

346 recollecting   

v.记起，想起( recollect的现在分词 )

参考例句：

• Once wound could heal slowly, my Bo Hui was recollecting. 曾经的伤口会慢慢地愈合，我卜会甾回忆。 来自互联网
• I am afraid of recollecting the life of past in the school. 我不敢回忆我在校过去的生活。 来自互联网

347 erecting   

v.使直立，竖起( erect的现在分词 )；建立

参考例句：

• Nations can restrict their foreign trade by erecting barriers to exports as well as imports. 象设置进口壁垒那样，各国可以通过设置出口壁垒来限制对外贸易。 来自辞典例句
• Could you tell me the specific lift-slab procedure for erecting buildings? 能否告之用升板法安装楼房的具体程序？ 来自互联网

348 helping   

n.食物的一份&adj.帮助人的，辅助的

参考例句：

• The poor children regularly pony up for a second helping of my hamburger. 那些可怜的孩子们总是要求我把我的汉堡包再给他们一份。
• By doing this, they may at times be helping to restore competition. 这样一来, 他在某些时候,有助于竞争的加强。

349 consecration   

n.供献，奉献，献祭仪式

参考例句：

• "What we did had a consecration of its own. “我们的所作所为其本身是一种神圣的贡献。 来自英汉文学 - 红字
• If you do add Consecration or healing, your mana drop down lower. 如果你用了奉献或者治疗，你的蓝将会慢慢下降。 来自互联网

350 reign   

n.统治时期，统治，支配，盛行；v.占优势

参考例句：

• The reign of Queen Elizabeth lapped over into the seventeenth century.伊丽莎白王朝延至17世纪。
• The reign of Zhu Yuanzhang lasted about 31 years.朱元璋统治了大约三十一年。

351 supremacy   

n.至上；至高权力

参考例句：

• No one could challenge her supremacy in gymnastics.她是最优秀的体操运动员，无人能胜过她。
• Theoretically,she holds supremacy as the head of the state.从理论上说，她作为国家的最高元首拥有至高无上的权力。

352 obedience   

n.服从，顺从

参考例句：

• Society has a right to expect obedience of the law.社会有权要求人人遵守法律。
• Soldiers act in obedience to the orders of their superior officers.士兵们遵照上级军官的命令行动。

353 consecrate   

v.使圣化，奉…为神圣；尊崇；奉献

参考例句：

• Consecrate your life to the church.把你的生命奉献给教堂吧。
• The priest promised God he would consecrate his life to helping the poor.牧师对上帝允诺他将献身帮助穷人。

354 consecrated   

adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献

参考例句：

• The church was consecrated in 1853. 这座教堂于1853年祝圣。
• They consecrated a temple to their god. 他们把庙奉献给神。 来自《简明英汉词典》

355 avowing   

v.公开声明，承认( avow的现在分词 )

参考例句：

• Hafiz Ismail's message, while avowing sweeping terms, stated a modest and largely psychological objective. 哈菲兹·伊斯梅尔的电报虽然提出了种种难以满足的条件，却说出了一个不算过高而且在很大程度上属于心理上的目标。 来自辞典例句

356 confirmation   

n.证实，确认，批准

参考例句：

• We are waiting for confirmation of the news.我们正在等待证实那个消息。
• We need confirmation in writing before we can send your order out.给你们发送订购的货物之前，我们需要书面确认。

357 concurrence   

n.同意；并发

参考例句：

• There is a concurrence of opinion between them.他们的想法一致。
• The concurrence of their disappearances had to be more than coincidental.他们同时失踪肯定不仅仅是巧合。

358 agitate   

vi.(for,against)煽动，鼓动；vt.搅动

参考例句：

• They sent agents to agitate the local people.他们派遣情报人员煽动当地的民众。
• All you need to do is gently agitate the water with a finger or paintbrush.你只需要用手指或刷子轻轻地搅动水。

359 augur   

n.占卦师；v.占卦

参考例句：

• Does this news augur war?这消息预示将有战争吗？
• The signs augur well for tomorrow's weather.种种征候预示明天天气良好。

360 constraining   

强迫( constrain的现在分词 )； 强使； 限制； 约束

参考例句：

• He was constraining his mind not to wander from the task. 他克制着不让思想在工作时开小差。
• The most constraining resource in all of these cases is venture capital. 在所有这些情况下最受限制的资源便是投入资本。

361 reverent   

adj.恭敬的，虔诚的

参考例句：

• He gave reverent attention to the teacher.他恭敬地听老师讲课。
• She said the word artist with a gentle,understanding,reverent smile.她说作家一词时面带高雅，理解和虔诚的微笑。

362 attachment   

n.附属物，附件；依恋；依附

参考例句：

• She has a great attachment to her sister.她十分依恋她的姐姐。
• She's on attachment to the Ministry of Defense.她现在隶属于国防部。

363 heresies   

n.异端邪说，异教( heresy的名词复数 )

参考例句：

• However, life would be pleasanter if Rhett would recant his heresies. 不过，如果瑞德放其他的那套异端邪说，生活就会惬意得多。 来自飘（部分）
• The heresy of heresies was common sense. 一切异端当中顶大的异端——那便是常识。 来自英汉文学

364 primate   

n.灵长类（目）动物，首席主教；adj.首要的

参考例句：

• 14 percent of primate species are highly endangered.14%的灵长类物种处于高度濒危状态。
• The woolly spider monkey is the largest primate in the Americas.绒毛蛛猴是美洲最大的灵长类动物。

365 amend   

vt.修改，修订，改进；n.[pl.]赔罪，赔偿

参考例句：

• The teacher advised him to amend his way of living.老师劝他改变生活方式。
• You must amend your pronunciation.你必须改正你的发音。

366 dispensing   

v.分配( dispense的现在分词 )；施与；配（药）

参考例句：

• A dispensing optician supplies glasses, but doesn't test your eyes. 配镜师为你提供眼镜，但不检查眼睛。 来自《简明英汉词典》
• The firm has been dispensing ointments. 本公司配制药膏。 来自《简明英汉词典》

367 abjuration   

n.发誓弃绝

参考例句：

• How can I break away from all these tangles and let abjuration bury the debris. 我怎么摆脱这纠缠，让无奈去掩埋残骸。 来自互联网
• Week of Abjuration: Skill level of all Light Magic spells increased to maximum during battles. 光明之周：战斗中，所有光明魔法的等级变为最高级。 来自互联网

368 reconciliation   

n.和解，和谐，一致

参考例句：

• He was taken up with the reconciliation of husband and wife.他忙于做夫妻间的调解工作。
• Their handshake appeared to be a gesture of reconciliation.他们的握手似乎是和解的表示。

369 impelled   

v.推动、推进或敦促某人做某事( impel的过去式和过去分词 )

参考例句：

• He felt impelled to investigate further. 他觉得有必要作进一步调查。
• I feel impelled to express grave doubts about the project. 我觉得不得不对这项计划深表怀疑。 来自《简明英汉词典》

370 corroboration   

n.进一步的证实，进一步的证据

参考例句：

• Without corroboration from forensic tests,it will be difficult to prove that the suspect is guilty. 没有法医化验的确证就很难证明嫌疑犯有罪。 来自《简明英汉词典》
• Definitely more independent corroboration is necessary. 有必要更明确地进一步证实。 来自辞典例句