This was grace – short film from Andrew Laparra on Vimeo.

Campion’s Brag

To the Right Honourable, the Lords of Her Majesty’s Privy Council:

Whereas I have come out of Germany and Bohemia, being sent by my superiors, and adventured myself into this noble realm, my dear country, for the glory of God and benefit of souls, I thought it like enough that, in this busy, watchful, and suspicious world, I should either sooner or later be intercepted and stopped of my course.

Wherefore, providing for all events, and uncertain what may become of me, when God shall haply deliver my body into durance, I supposed it needful to put this in writing in a readiness, desiring your good lordships to give it your reading, for to know my cause. This doing, I trust I shall ease you of some labour. For that which otherwise you must have sought for by practice of wit, I do now lay into your hands by plain confession. And to the intent that the whole matter may be conceived in order, and so the better both understood and remembered, I make thereof these nine points or articles, directly, truly and resolutely opening my full enterprise and purpose.

i. I confess that I am (albeit unworthy) a priest of the Catholic Church, and through the great mercy of God vowed now these eight years into the religion [religious order] of the Society of Jesus. Hereby I have taken upon me a special kind of warfare under the banner of obedience, and also resigned all my interest or possibility of wealth, honour, pleasure, and other worldly felicity.

ii. At the voice of our General, which is to me a warrant from heaven and oracle of Christ, I took my voyage from Prague to Rome (where our General Father is always resident) and from Rome to England, as I might and would have done joyously into any part of Christendom or Heatheness, had I been thereto assigned.

iii. My charge is, of free cost to preach the Gospel, to minister the Sacraments, to instruct the simple, to reform sinners, to confute errors—in brief, to cry alarm spiritual against foul vice and proud ignorance, wherewith many of my dear countrymen are abused.

iv. I never had mind, and am strictly forbidden by our Father that sent me, to deal in any respect with matter of state or policy of this realm, as things which appertain not to my vocation, and from which I gladly restrain and sequester my thoughts.

v. I do ask, to the glory of God, with all humility, and under your correction, three sorts of indifferent and quiet audiences: the first, before your Honours, wherein I will discourse of religion, so far as it toucheth the common weal and your nobilities: the second, whereof I make more account, before the Doctors and Masters and chosen men of both universities, wherein I undertake to avow the faith of our Catholic Church by proofs innumerable—Scriptures, councils, Fathers, history, natural and moral reasons: the third, before the lawyers, spiritual and temporal, wherein I will justify the said faith by the common wisdom of the laws standing yet in force and practice.

vi. I would be loath to speak anything that might sound of any insolent brag or challenge, especially being now as a dead man to this world and willing to put my head under every man’s foot, and to kiss the ground they tread upon. Yet I have such courage in avouching the majesty of Jesus my King, and such affiance in his gracious favour, and such assurance in my quarrel, and my evidence so impregnable, and because I know perfectly that no one Protestant, nor all the Protestants living, nor any sect of our adversaries (howsoever they face men down in pulpits, and overrule us in their kingdom of grammarians and unlearned ears) can maintain their doctrine in disputation. I am to sue most humbly and instantly for combat with all and every of them, and the most principal that may be found: protesting that in this trial the better furnished they come, the better welcome they shall be.

vii. And because it hath pleased God to enrich the Queen my Sovereign Lady with notable gifts of nature, learning, and princely education, I do verily trust that if her Highness would vouchsafe her royal person and good attention to such a conference as, in the second part of my fifth article I have motioned, or to a few sermons, which in her or your hearing I am to utter such manifest and fair light by good method and plain dealing may be cast upon these controversies, that possibly her zeal of truth and love of her people shall incline her noble Grace to disfavour some proceedings hurtful to the realm, and procure towards us oppressed more equity.

viii. Moreover I doubt not but you, her Highness’ Council, being of such wisdom and discreet in cases most important, when you shall have heard these questions of religion opened faithfully, which many times by our adversaries are huddled up and confounded, will see upon what substantial grounds our Catholic Faith is builded, how feeble that side is which by sway of the time prevaileth against us, and so at last for your own souls, and for many thousand souls that depend upon your government, will discountenance error when it is bewrayed [revealed], and hearken to those who would spend the best blood in their bodies for your salvation. Many innocent hands are lifted up to heaven for you daily by those English students, whose posterity shall never die, which beyond seas, gathering virtue and sufficient knowledge for the purpose, are determined never to give you over, but either to win you heaven, or to die upon your pikes. And touching our Society, be it known to you that we have made a league—all the Jesuits in the world, whose succession and multitude must overreach all the practice of England—cheerfully to carry the cross you shall lay upon us, and never to despair your recovery, while we have a man left to enjoy your Tyburn, or to be racked with your torments, or consumed with your prisons. The expense is reckoned, the enterprise is begun; it is of God; it cannot be withstood. So the faith was planted: So it must be restored.

ix. If these my offers be refused, and my endeavours can take no place, and I, having run thousands of miles to do you good, shall be rewarded with rigour. I have no more to say but to recommend your case and mine to Almighty God, the Searcher of Hearts, who send us his grace, and see us at accord before the day of payment, to the end we may at last be friends in heaven, when all injuries shall be forgotten.

Ron Rosenbaum, “The Catchphrase of the Decade”

Click here to read Ron Rosenbaum’s insightful article in Slate

Waugh’s Life of Edmund Campion

My friend Dwight was kind enough to give me a copy of Evelyn Waugh’s Life of Edmund Campion.  I finished it yesterday, and I highly recommend it.  Not to take anything away from Waugh’s dexterity as narrator of Campion’s story, the highlight of the book easily remains “Campion’s Brag,” a brief letter written to Queen Elizabeth’s Privy Council included in an appendix.  Here’s a taste:

Many innocent hands are lifted up to Heaven for you daily by those English students, whose posteritie shall never die, which beyond seas, gathering virtue and sufficient knowledge for the purpose, are determined never to give you over, but either to win you Heaven, or to die upon your pikes. 

And touching our Societie, be it known to you that we have made a league—-all the Jesuits in the world, whose succession and multitude must overreach all the practices of England—-cheerfully to carry the cross you shall lay upon us, and never to despair your recovery, while we have a man left to enjoy your Tyburn, or to be racked with your torments, or consumed with your prisons. The expense is reckoned, the enterprise is begun; it is of God, it cannot be withstood. So the Faith was planted: so it must be restored.

 

St. Edmund Campion was martyred on 3 December 1581.

The Unbegotten Sonnets?

Clinton Heylin thinks that Shakespeare never intended his sonnets to become public . . .

What would Cleanth Brooks say?

The “Modern” paraphrase:
I hope I may never acknowledge any reason why minds that truly love each other shouldn’t be joined together. Love isn’t really love if it changes when it sees the beloved change or if it disappears when the beloved leaves. Oh no, love is a constant and unchanging light that shines on storms without being shaken; it is the star that guides every wandering boat. And like a star, its value is beyond measure, though its height can be measured. Love is not under time’s power, though time has the power to destroy rosy lips and cheeks. Love does not alter with the passage of brief hours and weeks, but lasts until Doomsday. If I’m wrong about this and can be proven wrong, I never wrote, and no man ever loved.

The Real Thing:

Let me not to the marriage of true minds
Admit impediments. Love is not love
Which alters when it alteration finds,
Or bends with the remover to remove.
O no, it is an ever-fixèd mark
That looks on tempests and is never shaken;
It is the star to every wand’ring bark,
Whose worth’s unknown, although his height be taken.
Love’s not time’s fool, though rosy lips and cheeks
Within his bending sickle’s compass come:
Love alters not with his brief hours and weeks,
But bears it out even to the edge of doom.
  If this be error and upon me proved,
  I never writ, nor no man ever loved.

Blackadder Shakespeare

Steiner on Shakespeare

“The words with which we seek to do him homage are his.  We look for new celebration and find echo.  Shakespeare has his mastering grip on the marrow of our speech.  The shapes of life which he created give voice to our inward needs.  We catch ourselves crooning desire like street-corner Romeos; we fall to jealousy in the cadence of Othello; we make Hamlets of our enigmas; old men rage and dodder like Lear.  Shakespeare is the common house of our feelings.  He has seen so exactly, so variously for us; he has struck the note of consciousness over so wide a range of human experience; he found for what he saw and felt such authority of statement–making his words not only a mirror of truth, but its vital, inexhaustible form–that we meet his voice around every corner of our sensibility.  Even our cry and our laughter are only partly ours; we find them where he left them, and they bear his stamp.”

Lincoln’s 200th Birthday!

Rhetoric in the New Testament

 

“Now, the art of rhetoric being available for the enforcing either of truth or falsehood, who will dare to say that truth in the person of its defenders is to take its stand unarmed against falsehood? For example, that those who are trying to persuade men of what is false are to know how to introduce their subject, so as to put the hearer into a friendly, or attentive, or teachable frame of mind, while the defenders of the truth shall be ignorant of that art? That the former are to tell their falsehoods briefly, clearly, and plausibly, while the latter shall tell the truth in such a way that it is tedious to listen to, hard to understand, and, in fine, not easy to believe it? That the former are to oppose the to melt, to enliven, and to rouse them, while the latter shall in defence of the truth be sluggish, and frigid, and somnolent? Who is such a fool as to think this wisdom? Since, then, the faculty of eloquence is available for both sides, and is of very great service in the enforcing either of wrong or right, why do not good men study to engage it on the side of truth, when bad men use it to obtain the triumph of wicked and worthless causes, and to further injustice and error?” (Augustine, De Doctrina Christiana)

Course Questions (for your consideration and discussion):

1. Ought we to tell all of the truth all of the time?

2. How does one distinguish between wisdom and folly?  Between rhetoric and sophistry?

3. Is wisdom sufficient, or must one also be eloquent?  Are they mutually exclusive?

4. Why do people so often choose folly over wisdom?  What can rhetoric do about it?

5. How does one lead the soul of another?

6. What is the difference between appeal and force?

7. How does one calibrate an argument for a given audience?

8. How can we help someone see themselves as others see them?  How can we help ourselves to do the same?

 

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