[of Secularism1] appears to us, it is capable of attracting
the belief of large numbers of people, and of exercising
considerable influence over their conduct; and we should
admit that the influence so exercised is considerably4 better
than no influence at all."—Saturday Review, July 2, 1859.
THIS first step is to win, from public opinion, a standing5 place for Secularism. So long as people believe Secularism not to be wanted, indeed impossible to be wanted—that it is error, wickedness, and unmitigated evil, it will receive no attention, no respect, and make no way. But show that it occupies a vacant place, supplies a want, is a direction where no other party supplies any—and it at once appears indispensable. It is proved to be a service to somebody, and from that moment it is tolerated if not respected. It may be like war, or medicine, or work, or law, disagreeable or unpalatable, but when seen to be necessary, it will have recognition and support. We are sure this case can be made out for Secularism. It is not only true, but it is known; it is not only known, but it is notorious, that there are thousands and tens of thousands of persons in every district of this and most European countries, who are without the pale of Christianity. They reject it, they disprove it, they dislike it, or they do not understand it. Some have vices6 and passions which Christianity, as preached around them, condemns7. As Devils are said to do, they "believe and tremble," and so disown what they have not the virtue8 to practise. Faith does not touch them, and reason is not tried—indeed reason is decried9 by the evangelically religious, so that not being converted in one way, no other way is open to them. Others are absorbed or insensate; they are busy, or stupid, or defiant10, and regard Christianity as a waste of time, or as monotonous11 or offensive. It bores them or threatens them. They are already dull, therefore it does not attract them—they have some rude sense of independence and some feeling of courage, and they object either to be snubbed into conformity12 or kicked into heaven. Another and a yearly increasing portion of the people have, after patiently and painfully thinking over Christianity, come to believe it to be untrue; unfounded historically; wrong morally, and a discreditable imputation13 upon God. It outrages14 their affections, it baffles their understandings. It is double tongued. Its expounders are always multiplying, and the more they increase the less they agree, and hence sceptics the more abound15. Disbelievers therefore exist; they augment16: they can neither be convinced, converted, nor conciliated, because they will yield no allegiance to a system which has no hold on their conscience. It is, we repeat, more than known, it is notorious that these persons live and die in scepticism. These facts are the cry of the pulpit, the theme of the platform, the burden of the religious tract3. Now, is nothing to be done with these people? You cannot exterminate17 them, the Church cannot direct them. The Bible is no authority to them—the "will of God," as the clergy18 call it, in their eyes is mere19 arbitrary, capricious, dog-matical assumption; sometimes, indeed, wise precept20, but oftener a cloak for knavery21 or a pretext22 for despotism. To open the eyes of such persons to the omnipresent teachings of Nature, to make reason an authority with them, to inspire them with precepts23 which experience can verify—to connect conscience with intelligence, right with interest, duty with self-respect, and goodness with love, must surely be useful. If Secularism accomplishes some such work, where Christianity confessedly accomplishes nothing, it certainly has a place of its own. It is no answer to it to claim that Christianity is higher, vnore complete, better. The advocates of every old religion, say the same. Christianity may be higher, more complete, better—for somebody else. But nothing can be high, complete, or good, for those who do not see it, accept it, want it, or act upon it. That is first which is fit—that is supreme24 which is most productive of practical virtue. No comparison (which would be as irrelevant25 as offensive) between Secularism and Christianity is set up here. The question is—is Secularism useful, or may it be useful to anybody? The question is not—does it contain all truth? but does it contain as much as may be serviceable to many minds, otherwise uninfluenced for good? Arithmetic is useful though Algebra26 is more compendious27. Mensuration performs good offices in hands ignorant of Euclid. There may be logic28 without Whately, and melody without Beethoven; and there may be Secular2 ethics29 which shall be useful without the pretension30 of Christianity.
点击收听单词发音
1 secularism | |
n.现世主义;世俗主义;宗教与教育分离论;政教分离论 | |
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2 secular | |
n.牧师,凡人;adj.世俗的,现世的,不朽的 | |
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3 tract | |
n.传单,小册子,大片(土地或森林) | |
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4 considerably | |
adv.极大地;相当大地;在很大程度上 | |
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5 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
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6 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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7 condemns | |
v.(通常因道义上的原因而)谴责( condemn的第三人称单数 );宣判;宣布…不能使用;迫使…陷于不幸的境地 | |
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8 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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9 decried | |
v.公开反对,谴责( decry的过去式和过去分词 ) | |
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10 defiant | |
adj.无礼的,挑战的 | |
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11 monotonous | |
adj.单调的,一成不变的,使人厌倦的 | |
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12 conformity | |
n.一致,遵从,顺从 | |
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13 imputation | |
n.归罪,责难 | |
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14 outrages | |
引起…的义愤,激怒( outrage的第三人称单数 ) | |
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15 abound | |
vi.大量存在;(in,with)充满,富于 | |
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16 augment | |
vt.(使)增大,增加,增长,扩张 | |
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17 exterminate | |
v.扑灭,消灭,根绝 | |
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18 clergy | |
n.[总称]牧师,神职人员 | |
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19 mere | |
adj.纯粹的;仅仅,只不过 | |
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20 precept | |
n.戒律;格言 | |
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21 knavery | |
n.恶行,欺诈的行为 | |
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22 pretext | |
n.借口,托词 | |
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23 precepts | |
n.规诫,戒律,箴言( precept的名词复数 ) | |
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24 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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25 irrelevant | |
adj.不恰当的,无关系的,不相干的 | |
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26 algebra | |
n.代数学 | |
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27 compendious | |
adj.简要的,精简的 | |
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28 logic | |
n.逻辑(学);逻辑性 | |
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29 ethics | |
n.伦理学;伦理观,道德标准 | |
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30 pretension | |
n.要求;自命,自称;自负 | |
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