It is then that the temptation to be all things to all men in a wrong sense—to adapt and accommodate teaching and life to a lower standard in order to maintain a hold upon the masses of average men and women who have been moved by the words of lips touched by fire from the altar of God—has generally proved too much for the best and strongest of the world’s great reformers. It is scarcely necessary to elaborate this point, which would, I think, be sorrowfully admitted by those who have studied most lovingly and carefully the lives of such men, for instance, as Savonarola or Wesley. If you will refer to a valuable work on the life of a greater than either of these, Mr. Bosworth Smith’s “Mohammed and Mohammedanism,” you will find there perhaps the best illustration which I can give you of this sad experience.
When Mohammed returns from Medina, sweeping6 at last all enemies out of his path, as the prophet of a new faith, and the leader of an awakened7 and repentant8 people, his biographer pauses to notice the lowering of the standard, both in his life and teaching. Power, he pleads, brings with it new temptations and new failures. The more thoroughly9 a man is carried away by his inspiration,[53] and convinced of the truth and goodness of his cause and his message, the more likely is he to forget the means in the end, and to allow the end to justify10 whatever means seem to lead to its triumph. He must maintain as he can, and by any means, his power over the motley mass of followers11 that his mission has gathered round him, and will be apt to aim rather at what will hold them than at what will satisfy the highest promptings of his own conscience.
We may allow the plea in such cases, though with sorrow and humiliation12. But the more minutely we examine the life of Christ the more we shall feel that here there is no place for it. We shall be impressed with the entire absence of any such bending to expediency13, or forgetting the means in the end. He never for one moment accommodates his life or teaching to any standard but the highest: never lowers or relaxes that standard by a shade or a hair’s-breadth, to make the road easy to rich or powerful questioners, or to uphold the spirit of his poorer followers when they are startled and uneasy, as they begin half-blindly to recognize what spirit they are of. This unbending truthfulness14 is, then, what we have chiefly to look for in this period of triumphant15 progress and success, questioning each act and word in turn whether there is any swerving16 in it from the highest ideal.
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1 ministry | |
n.(政府的)部;牧师 | |
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2 joyful | |
adj.欢乐的,令人欢欣的 | |
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3 manliness | |
刚毅 | |
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4 watchfulness | |
警惕,留心; 警觉(性) | |
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5 kindled | |
(使某物)燃烧,着火( kindle的过去式和过去分词 ); 激起(感情等); 发亮,放光 | |
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6 sweeping | |
adj.范围广大的,一扫无遗的 | |
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7 awakened | |
v.(使)醒( awaken的过去式和过去分词 );(使)觉醒;弄醒;(使)意识到 | |
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8 repentant | |
adj.对…感到悔恨的 | |
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9 thoroughly | |
adv.完全地,彻底地,十足地 | |
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10 justify | |
vt.证明…正当(或有理),为…辩护 | |
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11 followers | |
追随者( follower的名词复数 ); 用户; 契据的附面; 从动件 | |
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12 humiliation | |
n.羞辱 | |
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13 expediency | |
n.适宜;方便;合算;利己 | |
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14 truthfulness | |
n. 符合实际 | |
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15 triumphant | |
adj.胜利的,成功的;狂欢的,喜悦的 | |
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16 swerving | |
v.(使)改变方向,改变目的( swerve的现在分词 ) | |
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