T.S. Eliot’s Murder in the Cathedral was completed for the Canterbury Festival  in 1935.  The play is mostly in verse, and it details the last temptations of Thomas Becket, the Archbishop of Canterbury, before he was murdered for opposing King Henry II of England.  After four of the king’s knights attack and kill Thomas in Canterbury Cathedral, they turn to the audience to tempt them, suddenly speaking in prose.

[The Knights, having completed the murder, advance to the front of the stage and address the audience.]

FIRST KNIGHT
We beg you to give us your attention for a few moments. We know that you may be disposed to judge unfavourably of our action. You are Englishmen, and therefore you believe in fair play: and when you see one man being set upon by four, then your sympathies are all with the under dog. I respect such feelings, I share them. Nevertheless, I appeal to your sense of honour. You are Englishmen, and therefore will not judge anybody without hearing both sides of the case. That is in accordance with our long established principle of Trial by Jury. I am not myself qualified to put our case to you. I am a man of action and not of words. For that reason I shall do no more than introduce the other speakers, who, with their various abilities, and different points of view, will be able to lay before you the merits of this extremely complex problem. I shall call upon our youngest member to speak first, William de Traci.

THIRD KNIGHT
I am afraid I am not anything like such an experienced speaker as Reginald Fitz Urse would lead you to believe. But there is one thing I should like to say, and I might as well say it at once. It is this: in what we have done, and whatever you may think of it, we have been perfectly disinterested. [The other Knights: ‘Hear! hear!’.] We are not getting anything out of this. We have much more to lose than to gain. We are four plain Englishmen who put our country first. I dare say that we didn’t make a very good impression when we came in. The fact is that we knew we had taken on a pretty stiff job; I’ll only speak for myself, but I had drunk a good deal— I am not a drinking man ordinarily—to brace myself up for it. When you come to the point, it does go against the grain to kill an Archbishop, especially when you have been brought up in good Church traditions. So if we seemed a bit rowdy, you will understand why it was; and for my part I am awfully sorry about it. We realised that this was our duty, but all the same we had to work ourselves up to it. And, as I said, we are not getting a penny out of this. We know perfectly well how things will turn out. King Henry–God bless him— will have to say, for reasons of state, that he never meant this to happen; and there is going to be an awful row; and at the best we shall have to spend the rest of our lives abroad. And even when reasonable people come to see that the Archbishop had to be put out of the way— and personally I had a tremendous admiration for him— you must have noticed what a good show he put up at the end— they won’t give us any glory. No, we have done for ourselves, there’s no mistake about that. So, as I said at the beginning, please give us at least the credit for being completely disinterested in this business. I think that is about all I have to say.

FIRST KNIGHT
I think we will all agree that William de Traci has spoken well and has made a very important point. The gist of his argument is this: that we have been completely disinterested. But our act itself needs more justification than that; and you must hear our other speakers. I shall next call upon Hugh de Morville.

SECOND KNIGHT 
I should like first to recur to a point that was very well put by our leader, Reginald Fitz Urse: that you are Englishmen, and therefore your sympathies are always with the under dog. It is the English spirit of fair play. Now the worthy Archbishop, whose good qualities I very much admired, has throughout been presented as the under dog. But is this really the case? I am going to appeal not to your emotions but to your reason. You are hard-headed sensible people, as I can see, and not to be taken in by emotional clap-trap. I therefore ask you to consider soberly: what were the Archbishop’s aims? and what are King Henry’s aims? In the answer to these questions lies the key to the problem. The King’s aim has been perfectly consistent. During the reign of the late Queen Matilda and the irruption of the unhappy usurper Stephen, the kingdom was very much divided. Our King saw that the one thing needful was to restore order: to curb the excessive powers of local government, which were usually exercised for selfish and often for seditious ends, and to systematise the judiciary. There was utter chaos: there were three kinds of justice and three kinds of court: that of the King, that of the Bishops, and that of the baronage. I must repeat one point that the last speaker has made. While the late Archbishop was Chancellor, he wholeheartedly supported the King’s designs: this is an important point, which, if necessary, I can substantiate. Now the King intended that Becket, who had proved himself an extremely able administrator—no one denies that— should unite the offices of Chancellor and Archbishop. No one would have grudged him that; no one than he was better qualified to fill at once these two most important posts. Had Becket concurred with the King’s wishes, we should have had an almost ideal State: a union of spiritual and temporal administration, under the central government. I knew Becket well, in various official relations; and I may say that I have never known a man so well qualified for the highest rank of the Civil Service. And what happened? The moment that Becket, at the King’s instance, had been made Archbishop, he resigned the office of Chancellor, he became more priestly than the priests, he ostentatiously and offensively adopted an ascetic manner of life, he openly abandoned every policy that he had heretofore supported; he affirmed immediately that there was a higher order than that which our King, and he as the King’s servant, had for so many years striven to establish; and that— God knows why— the two orders were incompatible. You will agree with me that such interference by an Archbishop offends the instincts of a people like ours. So far, I know that I have your approval: I read it in your faces. It is only with the measures we have had to adopt, in order to set matters to rights, that you take issue. No one regrets the necessity for violence more than we do. Unhappily, there are times when violence is the only way in which social justice can be secured. At another time, you would condemn an Archbishop by vote of Parliament and execute him formally as a traitor, and no one would have to bear the burden of being called murderer. And at a later time still, even such temperate measures as these would become unnecessary. But, if you have now arrived at a just subordination of the pretensions of the Church to the welfare of the State, remember that it is we who took the first step. We have been instrumental in bringing about the state of affairs that you approve. We have served your interests; we merit your applause; and if there is any guilt whatever in the matter, you must share it with us.

FIRST KNIGHT
Morville has given us a great deal to think about. It seems to me that he has said almost the last word, for those who have been able to follow his very subtle reasoning. We have, however, one more speaker, who has I think another point of view to express. If there are any who are still unconvinced, I think that Richard Brito will be able to convince them. Richard Brito.

FOURTH KNIGHT   
The speakers who have preceded me, to say nothing of our leader, Reginald Fitz Urse, have all spoken very much to the point. I have nothing to add along their particular lines of argument. What I have to say may be put in the form of a question: Who killed the Archbishop? As you have been eyewitnesses of this lamentable scene, you may feel some surprise at my putting it in this way. But consider the course of events. I am obliged, very briefly, to go over the ground traversed by the last speaker. While the late Archbishop was Chancellor, no one, under the King, did more to weld the country together, to give it the unity, the stability, order, tranquillity, and justice that it so badly needed. From the moment he became Archbishop, he completely reversed his policy; he showed himself to be utterly indifferent to the fate of the country, to be, in fact, a monster of egotism, a menace to society. This egotism grew upon him, until it became at last an undoubted mania. Every means that had been tried to conciliate him, to restore him to reason, had failed. Now I have unimpeachable evidence to the effect that before he left France he clearly prophesied, in the presence of numerous witnesses, that he had not long to live, and that he would be killed in England. He used every means of provocation; from his conduct, step by step, there can be no inference except that he had determined upon a death by martyrdom. This man, formerly a great public servant, had become a wrecker. Even at the last, he could have given us reason: you have seen how he evaded our questions. And when he had deliberately exasperated us beyond human endurance, he could still have easily escaped; he could have kept himself from us long enough to allow our righteous anger to cool. That was just what he did not wish to happen; he insisted, while we were still inflamed with wrath, that the doors should be opened. Need I say more? I think, with these facts before you, you will unhesitatingly render a verdict of Suicide while of Unsound Mind. It is the only charitable verdict you can give, upon one who was, after all, a great man. 

FIRST KNIGHT
Thank you, Brito. I think that there is no more to be said; and I suggest that you now disperse quietly to your homes. Please be careful not to loiter in groups at street corners, and do nothing that might provoke any public outbreak.

[Exeunt Knights.]

FIRST PRIEST   
O father, father, gone from us, lost to us.
How shall we find you, from what far place
Do you look down on us?
You now in Heaven,
Who shall now guide us, protect us, direct us?
After what journey through what further dread
Shall we recover your presence? when inherit
Your strength?
The Church lies bereft.
Alone, desecrated, desolated, and the heathen shall build on the ruins.
Their world without God. I see it. I see it.

THIRD PRIEST
No.
For the Church is stronger for this action.
Triumphant in adversity.
It is fortified
By persecution; supreme, so long as men will die for it.
Go, weak sad men, lost erring souls, homeless in earth or heaven.
Go where the sunset reddens the last grey rock
Of Brittany, or the Gates of Hercules.
Go venture shipwreck on the sullen coasts
Where blackamoors make captive Christian men;
Go to the northern seas confined with ice
Where the dead breath makes numb the hand, makes dull the brain;
Find an oasis in the desert sun,
Go seek alliance with the heathen Saracen,
To share his filthy rites, and try to snatch
Forgetfulness in his libidinous courts.
Oblivion in the fountain by the date-tree;
Or sit and bite your nails in Aquitaine.
In the small circle of pain within the skull
You still shall tramp and tread one endless round
Of thought, to justify your action to yourselves.
Weaving a fiction which unravels as you weave.
Pacing forever in the hell of make-believe
Which never is belief: this is your fate on earth
And we must think no further of you.
O my lord
The glory of whose new state is hidden from us.
Pray for us of your charity; now in the sight of God
Conjoined with all the saints and martyrs gone before you.
Remember us.
Let our thanks ascend
To God, who has given us another
Saint in Canterbury. 

CHORUS
[While a Te Deum is sung in Latin by a choir in the distance.]
We praise Thee, O God, for Thy glory displayed in all the creatures of the earth,
In the snow, in the rain, in the wind, in the storm; in all of Thy creatures, both the hunters and the hunted.
For all things exist only as seen by Thee, only as known by Thee, all things exist
Only in Thy light, and Thy glory is declared even in that which denies Thee; the darkness declares the glory of light.

Old Testament

I Samuel 8 (ESV)
When Samuel became old, he made his sons judges over Israel. The name of his firstborn son was Joel, and the name of his second, Abijah; they were judges in Beersheba. Yet his sons did not walk in his ways but turned aside after gain. They took bribes and perverted justice.

Then all the elders of Israel gathered together and came to Samuel at Ramah and said to him, “Behold, you are old and your sons do not walk in your ways. Now appoint for us a king to judge us like all the nations.” But the thing displeased Samuel when they said, “Give us a king to judge us.” And Samuel prayed to the Lord. And the Lord said to Samuel, “Obey the voice of the people in all that they say to you, for they have not rejected you, but they have rejected me from being king over them. According to all the deeds that they have done, from the day I brought them up out of Egypt even to this day, forsaking me and serving other gods, so they are also doing to you. Now then, obey their voice; only you shall solemnly warn them and show them the ways of the king who shall reign over them.”

So Samuel told all the words of the Lord to the people who were asking for a king from him. He said, “These will be the ways of the king who will reign over you: he will take your sons and appoint them to his chariots and to be his horsemen and to run before his chariots. And he will appoint for himself commanders of thousands and commanders of fifties, and some to plow his ground and to reap his harvest, and to make his implements of war and the equipment of his chariots. He will take your daughters to be perfumers and cooks and bakers. He will take the best of your fields and vineyards and olive orchards and give them to his servants. He will take the tenth of your grain and of your vineyards and give it to his officers and to his servants. He will take your male servants and female servants and the best of your young men and your donkeys, and put them to his work. He will take the tenth of your flocks, and you shall be his slaves. And in that day you will cry out because of your king, whom you have chosen for yourselves, but the Lord will not answer you in that day.”

But the people refused to obey the voice of Samuel. And they said, “No! But there shall be a king over us, that we also may be like all the nations, and that our king may judge us and go out before us and fight our battles.” And when Samuel had heard all the words of the people, he repeated them in the ears of the Lord. And the Lord said to Samuel, “Obey their voice and make them a king.” Samuel then said to the men of Israel, “Go every man to his city.”

Isaiah 7:10-25 (KJV)
10 Moreover the Lord spake again unto Ahaz, saying,
11 Ask thee a sign of the Lord thy God; ask it either in the depth, or in the height above.
12 But Ahaz said, I will not ask, neither will I tempt the Lord.
13 And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also?
14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
15 Butter and honey shall he eat, that he may know to refuse the evil, and choose the good.
16 For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings.
17 The Lord shall bring upon thee, and upon thy people, and upon thy father’s house, days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria.
18 And it shall come to pass in that day, that the Lord shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria.
19 And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes.
20 In the same day shall the Lord shave with a razor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard.
21 And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep;
22 And it shall come to pass, for the abundance of milk that they shall give he shall eat butter: for butter and honey shall every one eat that is left in the land.
23 And it shall come to pass in that day, that every place shall be, where there were a thousand vines at a thousand silverlings, it shall even be for briers and thorns.
24 With arrows and with bows shall men come thither; because all the land shall become briers and thorns.
25 And on all hills that shall be digged with the mattock, there shall not come thither the fear of briers and thorns: but it shall be for the sending forth of oxen, and for the treading of lesser cattle.

Psalm 72 (KJV)
1 Give the king thy judgments, O God, and thy righteousness unto the king’s son.
2 He shall judge thy people with righteousness, and thy poor with judgment.
3 The mountains shall bring peace to the people, and the little hills, by righteousness.
4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
5 They shall fear thee as long as the sun and moon endure, throughout all generations.
6 He shall come down like rain upon the mown grass: as showers that water the earth.
7 In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.
8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth.
9 They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.
10 The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.
11 Yea, all kings shall fall down before him: all nations shall serve him.
12 For he shall deliver the needy when he crieth; the poor also, and him that hath no helper.
13 He shall spare the poor and needy, and shall save the souls of the needy.
14 He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.
15 And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised.
16 There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth.
17 His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.
18 Blessed be the Lord God, the God of Israel, who only doeth wondrous things.
19 And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.

New Testament

Acts 4 (ESV)
And as they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them, greatly annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead.  And they arrested them and put them in custody until the next day, for it was already evening.  But many of those who had heard the word believed, and the number of the men came to about five thousand.
On the next day their rulers and elders and scribes gathered together in Jerusalem, with Annas the high priest and Caiaphas and John and Alexander, and all who were of the high-priestly family.  And when they had set them in the midst, they inquired, “By what power or by what name did you do this?”  Then Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders, if we are being examined today concerning a good deed done to a crippled man, by what means this man has been healed, let it be known to all of you and to all the people of Israel that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead—by him this man is standing before you well.  This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone.  And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.”

Now when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus. But seeing the man who was healed standing beside them, they had nothing to say in opposition. But when they had commanded them to leave the council, they conferred with one another, saying, “What shall we do with these men? For that a notable sign has been performed through them is evident to all the inhabitants of Jerusalem, and we cannot deny it. But in order that it may spread no further among the people, let us warn them to speak no more to anyone in this name.” So they called them and charged them not to speak or teach at all in the name of Jesus. But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, you must judge, for we cannot but speak of what we have seen and heard.” And when they had further threatened them, they let them go, finding no way to punish them, because of the people, for all were praising God for what had happened. For the man on whom this sign of healing was performed was more than forty years old.

When they were released, they went to their friends and reported what the chief priests and the elders had said to them. And when they heard it, they lifted their voices together to God and said, “Sovereign Lord, who made the heaven and the earth and the sea and everything in them, who through the mouth of our father David, your servant, said by the Holy Spirit,
“‘Why did the Gentiles rage,
    and the peoples plot in vain?
 The kings of the earth set themselves,
    and the rulers were gathered together,
    against the Lord and against his Anointed’–

for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place. And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness, while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus.” And when they had prayed, the place in which they were gathered together was shaken, and they were all filled with the Holy Spirit and continued to speak the word of God with boldness.

Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles’ feet, and it was distributed to each as any had need. Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, sold a field that belonged to him and brought the money and laid it at the apostles’ feet. 

Matthew 1 (RSV)
The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.
Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, and Ram the father of Ammin′adab, and Ammin′adab the father of Nahshon, and Nahshon the father of Salmon, and Salmon the father of Bo′az by Rahab, and Bo′az the father of Obed by Ruth, and Obed the father of Jesse, and Jesse the father of David the king.
And David was the father of Solomon by the wife of Uri′ah, and Solomon the father of Rehobo′am, and Rehobo′am the father of Abi′jah, and Abi′jah the father of Asa, and Asa the father of Jehosh′aphat, and Jehosh′aphat the father of Joram, and Joram the father of Uzzi′ah, and Uzzi′ah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezeki′ah, and Hezeki′ah the father of Manas′seh, and Manas′seh the father of Amos, and Amos the father of Josi′ah, and Josi′ah the father of Jechoni′ah and his brothers, at the time of the deportation to Babylon.

And after the deportation to Babylon: Jechoni′ah was the father of She-al′ti-el, and She-al′ti-el the father of Zerub′babel, and Zerub′babel the father of Abi′ud, and Abi′ud the father of Eli′akim, and Eli′akim the father of Azor, and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eli′ud, and Eli′ud the father of Elea′zar, and Elea′zar the father of Matthan, and Matthan the father of Jacob, and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ.

So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations.

Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child of the Holy Spirit; and her husband Joseph, being a just man and unwilling to put her to shame, resolved to send her away quietly. But as he considered this, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit; she will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” All this took place to fulfil what the Lord had spoken by the prophet:

“Behold, a virgin shall conceive and bear a son,
and his name shall be called Emman′u-el”
(which means, God with us). When Joseph woke from sleep, he did as the angel of the Lord commanded him; he took his wife, but knew her not until she had borne a son; and he called his name Jesus.