Conscience is at once the standard and the refuge of orthodox and fanatic3, patriot4 and anarchist—according as they are described by admirer or detractor—but, let us believe with Lecky,[4] least often of the genuine hypocrite.
Never was a nation so beset5 with "conscientious6" men and women as England is to-day; some helping7, some hindering, some having little effect on the national welfare. Some flaunt8 the badge obtrusively9, they label themselves "conscientious objectors to military service," "conscientious objectors to vaccination," "conscientious teetotallers"; in some cases [Pg 2]anti-vivisectionists,[5] social reformers and (formerly) suffragettes proclaim their exertions10 endured for "conscience' sake"; so, for the most part, do missionaries11 and religious functionaries12, and, in fact, all and any who engage in propaganda or obstruction1, "because," they say, "something higher than reason prompts our motives13—'conscience'."[6] Others refer to conscience shyly as of something too sacred to be spoken of publicly, and again others only in moments of intense earnestness—or alcoholic14 remorse15.
A conscience, in fact, is an invaluable16 asset; where it does not gain approbation17, it at least gains some measure of respect.
Most people, then, admit the existence and the reality of what we popularly call "conscience," and although fewer people are agreed as to its origin and nature, it is, nevertheless, accorded a high place of importance and almost universal recognition as an arbiter18 in the affairs of men.
So undisputed is this claim to inviolability of conscience in twentieth-century England that the State, in framing her laws, modifies their application by the interspersion19 of caveats20 in the form of "conscience clauses."
The principle on which the conscience proviso is allowed to negative the universal [Pg 3]applicability of the State's demand for service or compliance21 with her rules appears, however, to be somewhat arbitrary and uncertain, and can hardly be said to be devised solely22 in deference23 to any possible religious sanction, since, although a man's conscience is allowed to exempt24 him from vaccinating25 his children, the plea of religious sanction, in the case of a man professing26 the polygamous doctrine27 of Brigham Young,[7] would not exempt him from amenability28 to the law concerning bigamy; or, again, the conscience of a Quaker or of a Christadelphian[8] is recognized as a stronger qualification for exemption29 from combatant service than the equally recalcitrant30 consciences of, e.g. an Atheist31 or a Member of the Church of England. Yet the standardization32 of "privileged" denominational consciences is strongly disavowed! In spite, however, of a certain illogical inconsistency in practice, it is virtually conceded as a right that a man should justify33 any conduct by the plea of "conscience," even, in many cases, when it militates directly against the good of the State.
Even more than the State and public opinion does the Protestant Church insist upon the authority and inviolability of "conscience." Driven, step by step, from the time of the Reformation, by the encroachments of science and the[Pg 4] progress of Rationalism, from her defence of the infallibility of Doctrine and Scripture34, the Protestant Church has sought to render her position impregnable by increased insistence35 upon the inviolability and sanctity of revelation and conscience. Lecky, speaking of the trend of "Protestant Rationalism," says: "Its central conception is the elevation37 of conscience into a position of supreme38 authority as the religious organ, a verifying faculty39 discriminating40 between truth and error."[9]
The most recent stalwarts of the Church of England are equally insistent41 upon this point, thus the Rev36. G. L. Richardson writes: "We shall appeal to and invigorate the conscience in proportion as we rely upon the Holy Spirit as the one source of spiritual power.... 'The fellowship of the Holy Ghost' and His grace through the Church is the master word of the twentieth century."[10] This passage well illustrates42 the supreme importance, with regard to her position, which the Church attaches to the appeal to conscience at the present day. In another passage the same author says, "the authority of conscience is ... paramount43 for the individual." Dr. J. N. Figgis in his "Churches in the Modern State" says that any doctrine which would "destroy the springs of spiritual life in the individual conscience would be disastrous44 to civic45 as well as to religious life."
[Pg 5]
Having raised the individual conscience to a pinnacle46 of ethical47 omniscience48, the ecclesiastic49 next proceeds to bring it into line with, or rather into synchronous50 subordination to, the aggregate51 "Church Conscience." "The Church is a Divine society, her members will feel an obligation to be loyal to her discipline.... The conscience of her members will respond with approval or shame when they keep, or neglect to keep, her standards." From this the resulting "code and sentiment" is the "Church Conscience."[11]
Mr. G. K. Chesterton throws further light on this interrelationship. "The 'Church Conscience' is rather to be conceived as a fortress52 to which the individual may return for shelter and strength when the attacks of temptation threaten to overwhelm him. At such times it is well to feel that we are not dependent on the 'inner light' of conscience alone, but that we can throw ourselves on a social force mightier53 than our own, and behold54 with astonishment55 and enthusiasm a Divine company and a Divine Captain."[12]
Whilst Church and State are in agreement regarding its importance and sanctity, the same unanimity56 is not exhibited in dealing57 with the origin and character of conscience. Equally divided in this respect are the philosophers and psychologists.
Priests are fond of telling us that conscience is "the voice of God within us." To some men[Pg 6] it appears strange that the voice of the same God should frequently induce men to oppose each other with such particular bitterness. This objection is sometimes met by the explanation that although it is the voice of God speaking through the medium of our souls, we fail to recognize or interpret rightly its significance. This explanation, again, is not altogether satisfactory, since, if that were the case, the voice of God must be so uncertain a guide it were better not to rely on it.
When we look back through the pages of History and consider the actions of men and the motives to which they ascribe them, and see what an orgy of blood, of persecutions, of burnings, of torturings, of blind passions and religious frenzy58, of diabolical59 imaginings and monstrous60 eschatology has been conceived at the instigation of conscience and religion, and prescribed in the name of God, we are inclined to inquire more deeply into the meaning and credentials61 of this watchword of all ages.
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1 obstruction | |
n.阻塞,堵塞;障碍物 | |
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2 medley | |
n.混合 | |
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3 fanatic | |
n.狂热者,入迷者;adj.狂热入迷的 | |
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4 patriot | |
n.爱国者,爱国主义者 | |
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5 beset | |
v.镶嵌;困扰,包围 | |
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6 conscientious | |
adj.审慎正直的,认真的,本着良心的 | |
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7 helping | |
n.食物的一份&adj.帮助人的,辅助的 | |
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8 flaunt | |
vt.夸耀,夸饰 | |
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9 obtrusively | |
adv.冒失地,莽撞地 | |
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10 exertions | |
n.努力( exertion的名词复数 );费力;(能力、权力等的)运用;行使 | |
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11 missionaries | |
n.传教士( missionary的名词复数 ) | |
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12 functionaries | |
n.公职人员,官员( functionary的名词复数 ) | |
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13 motives | |
n.动机,目的( motive的名词复数 ) | |
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14 alcoholic | |
adj.(含)酒精的,由酒精引起的;n.酗酒者 | |
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15 remorse | |
n.痛恨,悔恨,自责 | |
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16 invaluable | |
adj.无价的,非常宝贵的,极为贵重的 | |
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17 approbation | |
n.称赞;认可 | |
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18 arbiter | |
n.仲裁人,公断人 | |
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19 interspersion | |
n.散布,布置,点缀 | |
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20 caveats | |
警告 | |
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21 compliance | |
n.顺从;服从;附和;屈从 | |
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22 solely | |
adv.仅仅,唯一地 | |
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23 deference | |
n.尊重,顺从;敬意 | |
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24 exempt | |
adj.免除的;v.使免除;n.免税者,被免除义务者 | |
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25 vaccinating | |
给…接种疫苗( vaccinate的现在分词 ); 注射疫苗,接种疫苗 | |
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26 professing | |
声称( profess的现在分词 ); 宣称; 公开表明; 信奉 | |
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27 doctrine | |
n.教义;主义;学说 | |
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28 amenability | |
n.服从的义务 | |
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29 exemption | |
n.豁免,免税额,免除 | |
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30 recalcitrant | |
adj.倔强的 | |
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31 atheist | |
n.无神论者 | |
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32 standardization | |
n.标准化 | |
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33 justify | |
vt.证明…正当(或有理),为…辩护 | |
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34 scripture | |
n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段 | |
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35 insistence | |
n.坚持;强调;坚决主张 | |
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36 rev | |
v.发动机旋转,加快速度 | |
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37 elevation | |
n.高度;海拔;高地;上升;提高 | |
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38 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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39 faculty | |
n.才能;学院,系;(学院或系的)全体教学人员 | |
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40 discriminating | |
a.有辨别能力的 | |
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41 insistent | |
adj.迫切的,坚持的 | |
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42 illustrates | |
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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43 paramount | |
a.最重要的,最高权力的 | |
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44 disastrous | |
adj.灾难性的,造成灾害的;极坏的,很糟的 | |
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45 civic | |
adj.城市的,都市的,市民的,公民的 | |
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46 pinnacle | |
n.尖塔,尖顶,山峰;(喻)顶峰 | |
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47 ethical | |
adj.伦理的,道德的,合乎道德的 | |
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48 omniscience | |
n.全知,全知者,上帝 | |
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49 ecclesiastic | |
n.教士,基督教会;adj.神职者的,牧师的,教会的 | |
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50 synchronous | |
adj.同步的 | |
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51 aggregate | |
adj.总计的,集合的;n.总数;v.合计;集合 | |
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52 fortress | |
n.堡垒,防御工事 | |
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53 mightier | |
adj. 强有力的,强大的,巨大的 adv. 很,极其 | |
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54 behold | |
v.看,注视,看到 | |
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55 astonishment | |
n.惊奇,惊异 | |
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56 unanimity | |
n.全体一致,一致同意 | |
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57 dealing | |
n.经商方法,待人态度 | |
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58 frenzy | |
n.疯狂,狂热,极度的激动 | |
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59 diabolical | |
adj.恶魔似的,凶暴的 | |
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60 monstrous | |
adj.巨大的;恐怖的;可耻的,丢脸的 | |
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61 credentials | |
n.证明,资格,证明书,证件 | |
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