And thus we got into the habit. Whether it was a good habit or a bad habit depends largely upon the realm to which we applied10 it. In my own case, it worked disastrously—at least at times. Since I left school, for instance, I have always been considered good at figures. Generally speaking, you have but to state your problem, and I can furnish you with the solution. In business—commercial 100and ecclesiastical—this faculty11 has served me in excellent stead. But at school it was of very little use to me. And I find it of very little use when I undertake to coach my children in anticipation12 of approaching examinations. For at school the teacher not only propounded13 the problem, and received my answer; he went another step. He asked me how I had arrived at that conclusion; and at that stage of the ordeal14 I invariably collapsed15. He was there to teach me the rules; and I had as much contempt for the rules as I had for the route by which my grave and reverend parents made their way to our neighbour’s door. I was content to squeeze through the gap or to jump over the wall. The teacher was there to show me the road to the jetty; I scorned the road, and approached the jetty by the track through the bush. I could see no sense in either roads or rules if you could reach your destination more expeditiously16 without them. But, to pass abruptly17 from the microscopic18 to the magnificent, history furnishes me with a quite dramatic and most convincing demonstration19 of my point. In his Up From Slavery, Mr. Booker Washington illustrates20 this tendency again and again. The slaves were freed. But it is one thing to be free, and quite another thing to be worthy21 of the rights of freemen. With one voice the black people cried out for education. ‘This experience of a whole race going to 101school for the first time presents,’ says Mr. Washington, ‘one of the most interesting studies that has ever occurred in connexion with the development of any race.’ But many of the people were advanced in years. To begin at the beginning and attain22 to knowledge gradually seemed a tedious process. It was like the round-about path from our front door to that of our next-door neighbour. The black people woke up late to the consciousness of their racial possibilities; and, like most people who wake up late, they spent the morning of their freedom in a desperate hurry. Here is a young coloured man, ‘sitting down in a one-room cabin, with grease on his clothing, filth23 all around him, and weeds in the yard and garden, engaged in studying a French grammar!’ On another occasion, Mr. Washington ‘had to take a student who had been studying cube-root and banking24 and discount and explain to him that the wisest thing for him to do first was thoroughly25 to master the multiplication-table!’ There is much more to the same effect. The black race made a frantic26 effort to run before it had learned to walk. ‘I felt,’ says Mr. Booker Washington, ‘that the conditions were a good deal like those of an old coloured man, during the days of slavery, who wanted to learn how to play on the guitar. In his desire to take guitar lessons he applied to one of his young masters to teach him; but the 102young man, not having much faith in the ability of the slave to master the guitar, sought to discourage him by saying, “Uncle Jake, I will give you guitar lessons; but, Jake, I will have to charge you three dollars for the first lesson, two dollars for the second lesson, and one dollar for the third lesson. But I will charge you only twenty-five cents for the last lesson.” To which Uncle Jake answered, “All right, boss, I hires you on dem terms. But, boss, I wants yer to be sure an’ give me dat las’ lesson first!”’ Here we have the imposing27 spectacle, not by any means destitute28 of pathos29, of an entire race seeking to reach its destiny by a short cut.
But it is a mistake. For that ebullition of juvenile depravity which disfigured my school-days I do now repent30 in dust and ashes. I was wrong; there can be no doubt about that. There is a place in this world for rules and roads as well as for gaps and tracks. I know now that my parents were right in approaching our neighbour’s door by way of the public thoroughfare. Life has taught me, among other things, that short cuts have their perils31. It is the old story of the Gordian knot over again. The Phrygians, as everybody knows, were in grave perplexity, and consulted the oracle32. The oracle assured them that all their troubles would cease as soon as they chose for their king the first man they 103met driving in his chariot to the temple of Jupiter. Leaving the sacred building, they set out along the road and soon met Gordius, whom they accordingly elected king. Gordius drove on to the temple, to return thanks for his elevation33, and to consecrate34 his chariot to the service of the gods. When the chariot stood in the temple courts it was observed that the pole was fastened to the yoke35 by a knot of bark so artfully contrived36 that the ends could not be seen. The oracle then declared that whosoever should untie37 this Gordian knot should be ruler over Asia. Alexander the Great approached, but, finding himself unable to untie the knot, he drew his sword and cut it. And the ancients said that it was because he had cut the knot instead of untying38 it that his dominion39 was so transitory and so brief. I fancy that, if we look into it a little, we shall find that half our troubles arise from our bad habit of cutting the knots that we ought to patiently untie.
Take our politics, by way of example. It is much more easy to sit back in our chairs and pour the vials of our criticism on the powers-that-be than to make any sensible contribution to the well-being40 of the State. A case in point occurs in Mark Rutherford’s Clara Hopgood. Baruch and Dennis are discussing those old social problems that men have discussed since first this world began. 104Dennis was enlarging upon the inequalities and iniquities41 of social and industrial life, when Baruch broke in with the pertinent42 and practical question: ‘But what would you do for them?’
‘Ah, that beats me!’ replied Dennis. ‘I would hang somebody, but I don’t know who it ought to be!’
Precisely43! To cut the knot with a sword is so easy—and so ineffective; to untie it is so difficult—and so rich in consequence. The politics that consist of sentencing to summary execution statesmen from whom we differ are within the intellectual reach of most of us; and in that particular brand of politics, therefore, most of us occasionally indulge. But the politics that consist in really grappling with the knotty44 problems, with a view to discovering some means of ameliorating human misery45, provide us with a much more formidable task. Who has intellect sufficiently46 clear, and fingers sufficiently deft47, to essay the untying of the Gordian knot? The empire of the world awaits the coming of that patient and persistent48 man.
Or look at another example. I often feel that very little of the oratory49 expended50 on Protestant platforms really touches the mark. It gets nowhere. The real question at issue is most pitifully begged. It may, of course, be diplomatic to keep people well informed concerning the social evils that thrive 105in Roman Catholic countries. It may, perhaps, be permissible51 to emphasize the abuses that exist within the pale of the Roman Catholic Church. But a devout52 and intelligent Roman Catholic, listening to such an utterance53, would, after making a reasonable allowance for rhetorical exaggeration admit the truth of all that had been said, and go home to weep, and, perhaps, to pray over it. Many of those who have passed over from Protestant communions to the Roman Catholic Church have travelled very widely and observed very closely. They are not ignorant. Newman sobbed54 over the seamy side of Romanism before he made the plunge55. ‘I have never disguised,’ he wrote, ‘that there are actual circumstances in the Church of Rome which pain me much; we do not look toward Rome as believing that its communion is infallible.’ Then, with his eyes wide open to all the facts on which our orators56 dilate57 so luridly58, he took the fatal step. And again he wrote, ‘There is a divine life among us, clearly manifested, in spite of all our disorders59, which is as great a note of the Church as any can be.’
Now what was that divine note? Everything hinges upon that. And unless our Protestant speakers are prepared to face that issue they may as well remain by their own firesides, lounge in their cosiest60 chairs, wear their warmest slippers61, 106and enjoy the latest novels. It is only at this point that sincere and groping minds can be helpfully influenced. The whole question is one of Authority. We dearly love a lord. There is no escaping that fundamental fact. Every day Protestant sheep stray into Roman Catholic pastures because there they can actually see the shepherd and actually feel his crook62. The Roman Church, with its hoary63 traditions, its encrusted ritual, and its antique associations, crystallizes itself into a single voice. It possesses an enthroned incarnation. It has a Pope. Romanism is like a pine-tree. It towers to a pinnacle64. All its branches converge65 upon the topmost bough66. Protestantism is like a palm. Its summit consists of a great cluster of graceful67 fronds68, but no one is uppermost. Romanism is the adoration69 of the topmost twig70. In the person of the highest official, confused ears catch the accent of authority for which they hunger. Here they find the music of majesty71. And they nestle their aching heads in the lap of a Church that will sternly command their trustfulness and firmly insist upon implicit72 obedience73. Thereafter they need think no more. ‘In the midst of our difficulties,’ wrote Newman, ‘I have one ground of hope, just one stay, but, as I think, a sufficient one. It serves me in the stead of all arguments whatever; it hardens me against 107criticism; it supports me if I begin to despond; and to it I ever come round. It is the decision of the Holy See; Saint Peter has spoken.’ Here the weary brain finds rest. Here is the Gordian knot, so trying to the fingers, cut swiftly with a sword. Here is the discovery of a short cut that may save the tired feet many a long and dreary74 trudge75.
The temptation meets us at every turn. And it is because that temptation is so general that it figures so prominently in the Temptation in the wilderness76. He was tempted77 in all points like as we are; and therefore He was tempted to take short cuts. This is the essence of that weird78 and terrible story. It is notable that all the three things that Jesus was tempted to acquire were good things, things to be desired, things that He was destined79 to possess. But the whole point of the record is that He was tempted to make His way to the bread and the angels and the kingdoms by means of short cuts. Now this is vastly significant. It is significant because, when you come to think of it, nearly all the things that we are tempted to acquire are good things. The temptation consists in the suggestion that we should possess ourselves of those good things prematurely80 or illicitly81. We are urged to make short cuts to our legitimate82 goal. Jesus was tempted to cut the Gordian knot, and to thus obtain an immediate83 but fleeting84 hold on the objects 108of His just desire. He rejected the proposal. He preferred patiently to untie the knot, and thus to make Himself king of all kingdoms for ever and for ever.
Of the perils attending short cuts John Bunyan is our chief expositor. Wherever a dangerous but alluring85 footpath breaks off from the high-road, a statue of Mr. Worldly Wiseman ought to be erected86. For it was Mr. Worldly Wiseman that first got the poor pilgrim into such sore trouble. Mr. Worldly Wiseman knew a short cut to the Celestial87 City. Christian88 took that short cut—the footpath over the hills and through the village of Morality—and dearly did he pay for his folly89. And yet it is difficult to blame him. Poor Christian was heavily burdened, and every inch that could be saved was a consideration. Evangelist had clearly directed him, it is true; but then, if Mr. Worldly Wiseman knew a short cut, why not take it? ‘Let him who has no such burden as this poor pilgrim had cast the first stone at Christian; I cannot,’ says Dr. Alexander Whyte. ‘If one who looked like a gentleman came to me to-night and told me how I could on the spot get to a peace of conscience never to be lost again, and how I could get a heart to-night that would never any more plague and pollute me, I should be mightily90 tempted to forget what all my former teachers had told me, and try this new 109gospel.’ Exactly! The temptation to cut the Gordian knot is very alluring. The advice to get-rich-quick, or to get-good-quick, or to get-there-quick, is very acceptable. But by his story of the short cut, and the anguish91 that followed, Bunyan has taught us that the longest way round is often the shortest way home. There is sound sense in the song that bids us ‘take time to be holy.’ The short cut that avoids the wicket-gate and the Cross is merely a blind lane from which we shall return sooner or later with blistered92 feet and broken hearts.
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1
juvenile
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| n.青少年，少年读物；adj.青少年的，幼稚的 | |
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derided
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| v.取笑，嘲笑( deride的过去式和过去分词 ) | |
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mien
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| n.风采；态度 | |
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footpath
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| n.小路，人行道 | |
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adventurous
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| adj.爱冒险的；惊心动魄的，惊险的，刺激的 | |
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trysts
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| n.约会，幽会( tryst的名词复数 )；幽会地点 | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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conserve
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| vt.保存，保护，节约，节省，守恒，不灭 | |
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applied
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| adj.应用的；v.应用，适用 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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anticipation
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| n.预期，预料，期望 | |
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propounded
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| v.提出（问题、计划等）供考虑[讨论]，提议( propound的过去式和过去分词 ) | |
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ordeal
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| n.苦难经历，（尤指对品格、耐力的）严峻考验 | |
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collapsed
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| adj.倒塌的 | |
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expeditiously
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| adv.迅速地，敏捷地 | |
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abruptly
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| adv.突然地，出其不意地 | |
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microscopic
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| adj.微小的，细微的，极小的，显微的 | |
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demonstration
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| n.表明，示范，论证，示威 | |
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illustrates
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| 给…加插图( illustrate的第三人称单数 )； 说明； 表明； （用示例、图画等）说明 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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attain
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| vt.达到，获得，完成 | |
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filth
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| n.肮脏，污物，污秽；淫猥 | |
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banking
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| n.银行业，银行学，金融业 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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frantic
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| adj.狂乱的，错乱的，激昂的 | |
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imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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destitute
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| adj.缺乏的；穷困的 | |
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pathos
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| n.哀婉，悲怆 | |
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repent
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| v.悔悟，悔改，忏悔，后悔 | |
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perils
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| 极大危险( peril的名词复数 )； 危险的事（或环境） | |
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oracle
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| n.神谕，神谕处，预言 | |
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elevation
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| n.高度；海拔；高地；上升；提高 | |
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consecrate
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| v.使圣化，奉…为神圣；尊崇；奉献 | |
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yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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contrived
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| adj.不自然的，做作的；虚构的 | |
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untie
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| vt.解开，松开；解放 | |
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untying
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| untie的现在分词 | |
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dominion
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| n.统治，管辖，支配权；领土，版图 | |
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well-being
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| n.安康，安乐，幸福 | |
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iniquities
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| n.邪恶( iniquity的名词复数 )；极不公正 | |
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pertinent
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| adj.恰当的；贴切的；中肯的；有关的；相干的 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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knotty
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| adj.有结的，多节的，多瘤的，棘手的 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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sufficiently
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| adv.足够地，充分地 | |
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deft
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| adj.灵巧的，熟练的（a deft hand 能手） | |
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persistent
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| adj.坚持不懈的，执意的；持续的 | |
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oratory
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| n.演讲术；词藻华丽的言辞 | |
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50
expended
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| v.花费( expend的过去式和过去分词 )；使用（钱等）做某事；用光；耗尽 | |
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51
permissible
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| adj.可允许的，许可的 | |
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52
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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53
utterance
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| n.用言语表达，话语，言语 | |
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54
sobbed
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| 哭泣，啜泣( sob的过去式和过去分词 )； 哭诉，呜咽地说 | |
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55
plunge
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| v.跳入，(使)投入，(使)陷入；猛冲 | |
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orators
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| n.演说者，演讲家( orator的名词复数 ) | |
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dilate
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| vt.使膨胀，使扩大 | |
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luridly
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| adv. 青灰色的(苍白的, 深浓色的, 火焰等火红的) | |
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disorders
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| n.混乱( disorder的名词复数 )；凌乱；骚乱；（身心、机能）失调 | |
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cosiest
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| adj.温暖舒适的( cosy的最高级 )；亲切友好的 | |
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slippers
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| n. 拖鞋 | |
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crook
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| v.使弯曲；n.小偷，骗子，贼；弯曲(处) | |
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hoary
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| adj.古老的；鬓发斑白的 | |
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pinnacle
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| n.尖塔，尖顶，山峰；(喻)顶峰 | |
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converge
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| vi.会合；聚集，集中；(思想、观点等)趋近 | |
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bough
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| n.大树枝，主枝 | |
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graceful
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| adj.优美的，优雅的；得体的 | |
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fronds
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| n.蕨类或棕榈类植物的叶子( frond的名词复数 ) | |
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adoration
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| n.爱慕，崇拜 | |
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twig
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| n.小树枝，嫩枝；v.理解 | |
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majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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implicit
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| a.暗示的，含蓄的，不明晰的，绝对的 | |
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obedience
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| n.服从，顺从 | |
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dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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trudge
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| v.步履艰难地走；n.跋涉，费力艰难的步行 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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weird
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| adj.古怪的，离奇的；怪诞的，神秘而可怕的 | |
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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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prematurely
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| adv.过早地，贸然地 | |
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81
illicitly
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| 违法地，不正地 | |
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legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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84
fleeting
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| adj.短暂的，飞逝的 | |
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85
alluring
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| adj.吸引人的，迷人的 | |
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86
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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87
celestial
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| adj.天体的；天上的 | |
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88
Christian
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| adj.基督教徒的；n.基督教徒 | |
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89
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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90
mightily
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| ad.强烈地；非常地 | |
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91
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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92
blistered
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| adj.水疮状的，泡状的v.（使）起水泡( blister的过去式和过去分词 )；（使表皮等）涨破，爆裂 | |
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