The date of Campion’s reconciliation6 to the Church is unknown. It seems unlikely to have taken place in Ireland. He may have been absolved7 from his schism8 in London, or else as soon as he had reached Douay. There was a busy trade in wool still flourishing at that time between Flanders and England, and in the thrifty9, kindly10 towns of the exporting country refugees formed a considerable part of the population. Douay, properly speaking, Douai, was called “Doway” by its foster-children. The creation of its English Seminary was a master-stroke of Dr. William Allen, Canon of York, afterwards Cardinal11, once of Oriel College, Oxford12, and Principal of St.[42] Mary Hall. Indeed, “Oxford may be said to have founded Douay.” Allen was aided by many men of mark, notably13 by his old tutor, Morgan Phillipps, and by the latter’s bequeathed funds; also by the Flemish Abbots and layfolk. Campion seems to have been the eighteenth arrival in the newly established house of young, prayerful, enthusiastic men. He found there as Professor of Hebrew, his beloved Gregory Martin, and a learned colleague, Richard Bristow, late Fellow of Exeter College, the first of the Seminarian priests to be ordained14: two props15 and pillars of the foundation. There also was Thomas Stapleton, late Fellow of New College, the most able Catholic controversialist of the age. Five of the twenty English students enrolled16 in 1571, joined the Society of Jesus. The College, destined17 to speedy and splendid development, was affiliated18 to the Douay University, established some eight years before it by Spanish munificence19 and a Papal Bull. Here, then, Edmund Campion came into his soul’s haven20, “out of the swing of the sea.”
[43]
It was Dr. Allen’s missionary21 policy that all his sons, before memory of them had grown dim at home, should write to their more undecided friends in England, doing what they could to win them to the service of Christ in the Church Catholic. Campion sent a very long document to this end to his venerated22 and now ageing friend, Bishop23 Cheyney: a wonderful letter, in that live Elizabethan English, which was bold as surgery itself, yet charged with feeling. Associating his beliefs with Cheyney’s as the writer does, he helps us to understand his own doctrinal position while in Oxford and in Dublin. He failed in both places, writes Fr. Morris, for the same reason: “the position was a false one, for it was an effort to serve two masters, and to live like a Catholic and teach the Catholic religion outside the pale of the Catholic Church.” “There is no end or measure,” he now tells Cheyney from Douay, “to my thinking of you; and I never think of you without being horribly ashamed. . . . So often was I with you at Gloucester, so often in your private chamber24, with no one near us, when I could[44] have done this business, and I did it not!” By “this business” he means confessing Catholic truth, and urging Cheyney to return to it. “And what is worse, I have added flames to the fever by assenting25 and assisting. And although you were superior to me, in your counterfeited26 dignity, in wealth, age and learning, and though I was not bound to look after the physicking or dieting of your soul, yet, since you were of so easy and sweet a temper as in spite of your grey hairs to admit me, young as I was, to familiar intercourse27 with you, to say whatever I chose, in all security and secrecy28, while you imparted to me your sorrows and all the calumnies29 of the other heretics against you; and since like a father you exhorted30 me to walk straight and upright in the royal road, to follow the steps of the Church, the Councils, and the Fathers, and to believe that where there was a consensus31 of these there could be no spot of falsehood; I am very angry with myself that I neglected to use such a beautiful opportunity of recommending the Faith: that through false modesty32 or culpable33 negligence34, I did[45] not address with boldness one who was so near to the Kingdom of God. But as I have no longer the occasion that I had of persuading you face to face, it remains35 that I should send my words to you to witness my regard, my care, my anxiety for you, known to Him to whom I make my daily prayer for your salvation36. Listen, I beseech37 you, listen to a few words. You are sixty years old, more or less” (Cheyney was really sixty-eight), “of uncertain health, of weakened body; the hatred38 of heretics, the pity of Catholics, the talk of the people, the sorrow of your friends, the joke of your enemies. Who do you think yourself to be? What do you expect? What is your life? Wherein lies your hope? In the heretics hating you so implacably and abusing you so roundly? Because of all heresiarchs you are the least crazy? Because you confess the Living Presence of Christ on the Altar, and the freedom of man’s will? Because you persecute39 no Catholics in your diocese? Because you are hospitable40 to your townspeople, and to good men? Because you plunder41 not your palace and lands, as your brethren[46] do? Surely these things will avail much, if you return to the bosom42 of the Church, if you suffer even the smallest persecution43 in common with those of the Household of Faith, or join your prayers with theirs. But now, whilst you are a stranger and an enemy, whilst, like a base deserter, you fight under an alien flag, it is in vain to attempt to cover your crimes with the cloak of virtues44. . . . What is the use of fighting for many articles of the Faith, and to perish for doubting of a few? . . . He believes no one article of the Faith who refuses to believe any single one. In vain do you defend the religion of Catholics, if you hug only that which you like, and cut off all that seems not right in your eyes. There is but one plain, known road: not enclosed by your palings or mine, not by private judgment45, but by the severe laws of humility46 and obedience47: when you wander from these you are lost. You must be altogether within the house of God, within the walls of salvation, to be sound and safe from all injury; if you wander and walk abroad ever so little, if you carelessly thrust hand or foot[47] out of the ship, if you stir up ever so small a mutiny in the crew, you shall be thrust forth48: the door is shut, the ocean roars: you are undone49! . . . Do you remember the sober and solemn answer which you gave me when three years ago we met in the house of Thomas Dutton at Shireburn, where we were to dine? We were talking of St. Cyprian. I objected to you (in order to discover your real opinions) that Synod of Carthage which erred50 about the baptism of infants. You answered truly that the Holy Spirit was not promised to one Province, but to the Church; that the Universal Church is represented in a full Council; and that no doctrine51 can be pointed52 out about which such a Council ever erred. Acknowledge your own weapons, which you used against the adversaries53 of the Mystery of the Eucharist! . . . Here you have the most . . . apostolic men collected at Trent . . . to contend for the ancient faith of the Fathers! All these, whilst you live as you are living, anathematize you, hiss54 you out, excommunicate you, abjure55 you.” Campion goes on to urge upon Cheyney an outward adherence[48] to the Council which had discussed and resolved his own private beliefs. “Especially now you have declared war against your colleagues, why do you not make full submission56, without any exceptions, to the discipline of these Fathers? . . . Once more, consult your own heart, my poor old friend! give me back your old beauty, and those excellent gifts which have been hitherto smothered57 in the mud of dishonesty. Give yourself to your Mother who begot58 you to Christ, nourished you, consecrated59 you; acknowledge how cruel and undutiful you have been: let confession60 be the salve of your sin. . . . Be merciful to your soul; spare my grief. Your ship is wrecked61, your merchandise lost: nevertheless, seize the plank62 of penance63, and come even naked into the port of the Church. Fear not but that Christ will preserve you with His hand, run to meet you, kiss you, and put on you the white garment: Saints and Angels will sing for joy! Take no thought for your life: He will take thought for you who gives the beasts their food, and feeds the young ravens64 that call upon Him. If you but made[49] trial of our banishment65, if you but cleared your conscience, and came to behold66 and consider the living examples of piety67 which are shown here by Bishops68, priests, friars, Masters of Colleges, rulers of Provinces, lay people of every age, rank and sex, I believe that you would give up six hundred Englands for the opportunity of redeeming69 the residue70 of your time by tears and sorrow. . . . Pardon me, my venerated old friend, for these just reproaches, and for the heat of my love. Suffer me to hate that deadly disease; let me ward2 off the imminent71 danger of so noble a man and so dear a friend with any dose, however bitter. And now if Christ give grace and you do not refuse, my hopes of you are equal to my love: and I love you as passing excellent in nature, in learning, in gentleness, in goodness, and as doubly dear to me for your many kindnesses and courtesies. If you recover your [spiritual] health, you make me happy for ever. If you slight me, this letter is my witness. God judge between you and me: your blood be on yourself! Farewell, from him that most desires your salvation.”
[50]
One phrase in this steel web of phrases from the pen of a rhetorician with a heart, shows that Campion knew of Cheyney’s sad and now complicated position in England. The letter was written November 1, 1571. A Convocation had met in the preceding April, on the heels of the Act of Uniformity, to which Cheyney was summoned in vain. It required the signing of the Thirty-nine Articles, and enacted72, under Archbishop Grindal’s leadership, many things equally hateful to Cheyney, such as displacement73 and defacement of Altar-stones—(a great symbol, this, and no mere74 act of pillage75!), the abolition76 of Prayers for the Dead, the prohibition77 even of the Sign of the Cross in church. Cheyney, excommunicated for his wilful78 absence, afterwards sued by proxy79 for absolution, for the sake of averting80 temporal penalties: but he had nothing more to do with the hierarchy81. “Now you have declared war against your colleagues,” shows that Campion had heard accurate news of all this.
The moment may have seemed to Campion exactly favourable82 for such a strong[51] appeal. One of Cheyney’s successors in his See declared: “It was certain he died a Papist.” This was contradicted by a lesser83 authority, but yet a good one. If it were indeed “certain”, at least Edmund Campion, to whom the tidings would have been most consoling, never knew of it. It seems as if Cheyney could not have answered that bugle-call of a letter. He is said, however, to have kept it always, and to have called it his greatest treasure.
How these many cries of “the heat of my love” must have haunted his ear! It is hardly in human nature to value such a document at all (and there are passages in it more ruthless, after the manner of the time, than any we have quoted), unless for the reflex reason that it does its intended work in the heart of the receiver. To have valued it either as a piece of literary cleverness, or as a monument of misdirected concern, would have been equally cynical84, and clean contrary to Cheyney’s known attitude towards his friend. He did not live to see Campion return to England. Shunning85 the bigots and the unprincipled men in power[52] to the last, and sheltering the Catholics all he could, he shut himself up at Gloucester, a whole High Church party in himself, wounded and at bay: and there in 1579 he died, and was buried in the glorious Cathedral, without an epitaph. The dream of his lifetime, as well as Edmund Campion’s sonship, he had loved and lost.
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1
frigate
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| n.护航舰，大型驱逐舰 | |
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ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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promptly
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| adv.及时地，敏捷地 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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mighty
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| adj.强有力的；巨大的 | |
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reconciliation
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| n.和解，和谐，一致 | |
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absolved
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| 宣告…无罪，赦免…的罪行，宽恕…的罪行( absolve的过去式和过去分词 )； 不受责难，免除责任 [义务] ,开脱（罪责） | |
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schism
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| n.分派，派系，分裂 | |
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thrifty
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| adj.节俭的；兴旺的；健壮的 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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Oxford
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| n.牛津（英国城市） | |
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notably
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| adv.值得注意地，显著地，尤其地，特别地 | |
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ordained
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| 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 | |
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props
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| 小道具； 支柱( prop的名词复数 )； 支持者； 道具； （橄榄球中的）支柱前锋 | |
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enrolled
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| adj.入学登记了的v.[亦作enrol]( enroll的过去式和过去分词 )；登记，招收，使入伍（或入会、入学等），参加，成为成员；记入名册；卷起，包起 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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affiliated
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| adj. 附属的, 有关连的 | |
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munificence
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| n.宽宏大量，慷慨给与 | |
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haven
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| n.安全的地方，避难所，庇护所 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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venerated
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| 敬重（某人或某事物），崇敬( venerate的过去式和过去分词 ) | |
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bishop
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| n.主教，（国际象棋）象 | |
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chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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assenting
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| 同意，赞成( assent的现在分词 ) | |
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counterfeited
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| v.仿制，造假( counterfeit的过去分词 ) | |
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intercourse
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| n.性交；交流，交往，交际 | |
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secrecy
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| n.秘密，保密，隐蔽 | |
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calumnies
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| n.诬蔑，诽谤，中伤（的话）( calumny的名词复数 ) | |
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exhorted
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| v.劝告，劝说( exhort的过去式和过去分词 ) | |
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consensus
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| n.(意见等的)一致，一致同意，共识 | |
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modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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culpable
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| adj.有罪的，该受谴责的 | |
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negligence
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| n.疏忽，玩忽，粗心大意 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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beseech
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| v.祈求，恳求 | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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persecute
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| vt.迫害，虐待；纠缠，骚扰 | |
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hospitable
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| adj.好客的；宽容的；有利的，适宜的 | |
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plunder
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| vt.劫掠财物，掠夺；n.劫掠物，赃物；劫掠 | |
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bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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persecution
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| n. 迫害,烦扰 | |
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44
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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45
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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46
humility
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| n.谦逊，谦恭 | |
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47
obedience
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| n.服从，顺从 | |
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48
forth
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| adv.向前；向外，往外 | |
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undone
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| a.未做完的，未完成的 | |
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erred
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| 犯错误，做错事( err的过去式和过去分词 ) | |
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51
doctrine
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| n.教义；主义；学说 | |
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52
pointed
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| adj.尖的，直截了当的 | |
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53
adversaries
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| n.对手，敌手( adversary的名词复数 ) | |
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54
hiss
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| v.发出嘶嘶声；发嘘声表示不满 | |
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55
abjure
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| v.发誓放弃 | |
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56
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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57
smothered
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| （使）窒息， （使）透不过气( smother的过去式和过去分词 )； 覆盖； 忍住； 抑制 | |
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58
begot
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| v.为…之生父( beget的过去式 )；产生，引起 | |
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59
consecrated
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| 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 | |
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confession
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| n.自白，供认，承认 | |
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wrecked
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| adj.失事的，遇难的 | |
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plank
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| n.板条，木板，政策要点，政纲条目 | |
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penance
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| n.（赎罪的）惩罪 | |
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64
ravens
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| n.低质煤；渡鸦( raven的名词复数 ) | |
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65
banishment
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| n.放逐，驱逐 | |
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66
behold
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| v.看，注视，看到 | |
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piety
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| n.虔诚，虔敬 | |
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68
bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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redeeming
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| 补偿的，弥补的 | |
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residue
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| n.残余，剩余，残渣 | |
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imminent
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| adj.即将发生的，临近的，逼近的 | |
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enacted
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| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
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73
displacement
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| n.移置，取代，位移，排水量 | |
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74
mere
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| adj.纯粹的；仅仅，只不过 | |
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75
pillage
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| v.抢劫；掠夺；n.抢劫，掠夺；掠夺物 | |
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abolition
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| n.废除，取消 | |
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77
prohibition
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| n.禁止；禁令，禁律 | |
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78
wilful
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| adj.任性的，故意的 | |
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proxy
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| n.代理权，代表权；（对代理人的）委托书；代理人 | |
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averting
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| 防止，避免( avert的现在分词 )； 转移 | |
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81
hierarchy
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| n.等级制度；统治集团，领导层 | |
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82
favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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83
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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84
cynical
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| adj.(对人性或动机)怀疑的，不信世道向善的 | |
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85
shunning
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| v.避开，回避，避免( shun的现在分词 ) | |
参考例句： |
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