Tuesday, December 1, 2015 - Edmund Campion SJ - When faced with a difficult situation, do you often take the easy way out or the right way out?

To read the texts click on the texts: Isa 53:3-11;Jn 17:11-17

Edmund Campion was born in London on January 25, 1540. He received his early education at Christ’s Hospital popularly known as The Bluecoat School and St. John’s College Oxford. He received his degree in 1564. He was chosen to give the funeral oration on the occasion of the burial of Sir Thomas White the founder of St. John’s College. When Queen Elizabeth I (1533-1603) visited the College, Campion was chosen to lead a public debate in front of her. He was because of his learning and oratory skills tipped to be a future Archbishop of Canterbury. 

He was referred to by William Cecil who was one of the principal architects of the reformation as the “diamond of England.” It was the hoped that Campion would become a defender of the new faith which, though favoured by the temporal power, lacked learned apologists. Yet even as he was ordained to the Anglican diaconate, he was being swayed toward Rome, influenced in great part by older friends with Catholic sympathies.

In 1569 he journeyed to Dublin, where he composed his “History of Ireland”. At this point Campion was at the summit of his powers. He could have risen to the highest levels of fame had he stayed his course. But this was not to be. By the time Campion left Ireland, he knew he could not remain a Protestant. Campion's Catholic leanings were well-publicized, and he found the atmosphere hostile upon his return to England in 1571. He went abroad to Douay in France, where he was reconciled with the Church and decided to enter the Society of Jesus.

He made a pilgrimage to Rome and journeyed to Prague, where he lived and taught for six years and in 1578 was ordained a Jesuit priest. In 1580 he was called by superiors to join fellow Jesuit Robert Parsons in leading a mission to England. He accepted the assignment joyfully, but everyone was aware of the dangers. The night before his departure from Prague, one of the Jesuit fathers wrote over Campion's door, "P. Edmundus Campianus, Martyr."

Campion crossed the English Channel as "Mr. Edmunds," a jewel dealer. His mission was nearly a short one: At Dover a search was under-way for Gabriel Allen, another English Catholic expatriate who was rumoured to be returning to England to visit family. Apparently Allen's description fit Campion also, and he was detained by the mayor of Dover, who planned to send Campion to London. Inexplicably, while waiting for horses for the journey, the mayor changed his mind, and sent "Mr. Edmunds" on his way.

Upon reaching London, Campion composed his "Challenge to the Privy Council," a statement of his mission and an invitation to engage in theological debate. Copies spread quickly, and several replies to the "Challenge" were published by Protestant writers, who attached to it a derogatory title, "Campion's Brag," by which it is best known today. Campion and his companions travelled stealthily through the English countryside in the early summer of 1581, relying on old, landed Catholic families as hosts. They celebrated Mass, heard confession, performed baptisms and marriages, and preached words of encouragement to a people who represented the last generation to confess the faith of a Catholic England.

There were close calls. Many homes had hiding places for priests—some even had secret chapels and confessionals—and the Jesuits had to rely on these more than once. Campion took extraordinary risks, never able to turn down a request to preach or administer the sacraments, and more than once he escaped detection while in a public setting.

His fortune changed while visiting the home of Francis Yate in Lyford Grange, which was west of London. Yate was a Catholic imprisoned for his faith who had repeatedly asked for one of the Jesuit fathers to tend to the spiritual needs of his household. Though it was out of the way and the queen's searchers were reportedly in hot pursuit, Campion was unable to resist the request.

He travelled to Lyford, heard confessions, preached well into the night, and departed without difficulty after celebrating Mass at dawn. Some nuns visiting the home shortly thereafter were upset to hear they had just missed Campion, and so riders were dispatched to persuade him to return, which he did. Word of his return reached George Eliot, born and regarded as Catholic but in fact a turncoat in the pay of the queen; he had a general commission to hunt down and arrest priests. Eliot arrived at Lyford with David Jenkins, another searcher, and attended a Mass. He was greatly outnumbered by the Catholics, and, fearing resistance, made no move to arrest Campion. He departed abruptly to fetch the local magistrate and a small militia and returned to the Yate property during dinner. News of the approaching party reached the house, and Campion and his two priestly companions were safely escaped to a narrow cell prepared especially for that purpose, with food and drink for three days.

Later Eliot and Jenkins both claimed to have discovered the priests, offering the same story: A strip of light breaking through a gap in the wall leading to the hiding place was the give-away—both men took credit for noticing it, and each reported being the one to break through the wall. No doubt each sought the credit for capturing the infamous Campion, for no priest was more beloved by the Catholics or more despised by the crown.

Campion was taken to the Tower and tortured. Several times he was forced to engage in debates, without benefit of notes or references and still weak and disoriented from his rackings and beatings. He acquitted himself admirably, all things considered: a testament to his unparalleled rhetorical skills.

His trial was a farce. Witnesses were bribed, false evidence produced; in truth, the outcome had been determined since his arrival. Campion was eloquent and persuasive to the last, dominating the entire procedure with the force of his logic and his knowledge of the Scripture and law, but in vain. He and his priestly and lay companions were convicted of treason on November 14 and were sentenced to death. His address to the court upon sentencing invoked the Catholic England for which he had fought, the Catholic England which was about to die: "In condemning us, you condemn all your own ancestors—all the ancient priests, bishops and kings—all that was once the glory of England."

On December 1, 1581 the prophecy hanging over his door in Prague was fulfilled: Campion was hanged, drawn, and quartered. The poet Henry Walpole was there, and during the quartering some blood from Campion's entrails splashed on his coat. Walpole was profoundly changed. He went overseas, took orders, and 13 years later met his own martyrdom on English soil. Campion was beatified by Leo XIII in 1886.

The first reading chosen for the feast is from the fourth servant song in the Book of Isaiah and is apt for the feast. Like the servant before him and his Lord Jesus Edmund Campion chose to be true to his convictions even in the face of the most frightening consequences. Like in the case of the servant and the Lord himself, it is not possible to comprehend fully the extent of Campion’s courage and determination. Yet, even this conclusion which at first glance seemed like defeat for Campion but was indeed victory fitted in with God’s plan for the world. In the eyes of those around him at that time, Campion was despised and humiliated. He was tortured and beaten. He was bruised and degraded. However, the fact that he is remembered today more than 400 years after his death is testimony to the fact that he was indeed victorious.

This victory was spoken of by Jesus in his priestly prayer which is the Gospel text for today and in which besides asking his Father to protect his disciples from the evil one, he is also aware that they will have trouble in the world and be hated by many because they will stand like him for the truth. This Campion did to perfection.