Both sides were right, and both sides were wrong, in this dispute. The Protestants were right against the Church; the Catholics were right against the Bible. It was reserved for Rationalism to accept and harmonise the double truth, and to wage war against both infallibilities.
The Bible is said to be inspired, but the man who reads it is not. The consequence is that he deduces from it a creed15 in harmony with his own taste, temper, fancy, and intelligence. He lays emphasis on what fits in with this creed, and slurs16 over all that is opposed to it. Every one of the various and conflicting Protestant sects is founded upon one and the same infallible book. "The Bible teaches this," says one; "The Bible teaches that," says another. And they are both right. The Bible does teach the doctrines17 of all the sects. But do they not contradict each other? They do. What is the explanation, then? Why this—the Bible contradicts itself.
The self-contradictions of the Bible have occasioned the writing of many "Harmonies," in which it is sought to be proved that all the apparent discrepancies18 are most admirable agreements when they are properly understood. All that is requisite19 is to add a word here, and subtract a word there; to regard one and the same word as having several different meanings, and several different words as having one and the same meaning; and, above all things, to apply this method with a strong and earnest desire to find harmony everywhere, and a pious20 intention of giving the Bible the benefit of the doubt in every case of perplexity.
This sort of jugglery21, which would be derided22 and despised in the case of any other book, is now falling into discredit23. Most of the clergy24 are ashamed of it. They frankly25 own, since it can no longer be denied, that a more honest art of criticism is necessary to save the Bible from general contempt.
But the "Harmony" game is not the only one that is played out. All the "Reconciliations26" of the Bible with science, history, morality, and common sense, are sharing the same fate. The higher clergy leave such exhibitions of perverted27 ingenuity28 to laymen29 like the late Mr. Gladstone. Divines like Canon Driver see that this mental tight-rope dancing may cause astonishment30, but will never produce conviction. They therefore recognise the difficulties, and seek for a more subtle and plausible31 method of removing them. They admit that Moses and Darwin are at variance32 with each other; that a great deal of Bible "history" is legendary33, and some of it distinctly false; that such stories as those of Lot's wife and Jonah's whale are decidedly incredible; that some passages of Scripture8 are vulgar and brutal35, and others detestably inhuman36; and that it is positively37 useless to disguise the fact. Yet they are naturally anxious to keep the Bible on its old pedestal; and this can only be done by means of a new theory of inspiration. Accordingly, these gentlemen tell us that the Bible is not the Word of God, but it contains the Word of God. Its writers were inspired, but their own natural faculties39 were not entirely40 suppressed by the divine spirit. Sometimes the writer's spirit was predominant in the combination, and the composition was mainly that of an unregenerate son of Adam. At other times the divine spirit was predominant, and the result was lofty religion and pure ethics41. Moreover, the sacred writers were only inspired in one direction. God gave them a lift, as it were, in spiritual matters; but in science and sociology he let them blunder along as they could.
The old wax nose is now receiving a decided34 new twist, and a considerable number of accomplished42 and clever divines are engaged in manipulating it. One of them is Dean Farrar, who has recently published a bulky volume on The Bible: its Meaning and Supremacy43, which we shall subject to a very careful criticism.
Dean Farrar's book contains nothing that is new to fairly well-read sceptics. It presents the commonplaces of modern Biblical criticism, with a due regard to the interests of "the grand old book" and of "true" and "fundamental" Christianity, which is probably no more than the particular form of Christianity that is likely to weather the present storm of controversy. But although this book contains no startling novelties, it is of importance as the work of a dignitary of the Church of England. It is also of value, inasmuch as it will be read by many persons who would shrink from Strauss and Thomas Paine. It is well that someone should tell Christians44 the truth, if not the whole truth, about the Bible, and tell it them from within the fold of faith. His motive45 in doing so may be less a regard for truth itself than for the immediate46 interests of his own Church; but the main thing is that he does it, and Freethinkers may be glad even if they are not grateful.
Dr. Farrar's book has an Introduction, and we propose to examine it first. He opens by telling the clergy that they ought not to pursue an "ostrich47 policy" in regard to religious difficulties; that they should not indulge in "vituperative48 phrases," nor assume a "disdainful infallibility"; that they do wrong in denouncing as "wicked," "blasphemous," or "dangerous" every conviction which differs from their own form of orthodoxy; and that they must not expect all that they choose to assert to be "accepted with humble49 acquiescence50." No doubt this advice is quite necessary; and the fact that it is so shows the value of Christianity, after eighteen centuries of trial, as a training-school in the virtues51 of modesty52 and humility53, to say nothing of justice and temperance.
"In recent years much has been written under the assumption that Christianity no longer deserves the dignity of a refutation; or that, at any rate, the bases on which it rests have been seriously undermined. The writings of freethinkers are widely disseminated55 among the working classes. The Church of Christ has lost its hold on multitudes of men in our great cities. Those of the clergy who are working in the crowded centres of English life can hardly be unaware56 of the extent to which scepticism exists among our artizans. Many of them have been persuaded to believe that the Church is a hostile and organised hypocrisy57."
This is a sad state of things, and how is it to be met?
Not by denouncing reason as a wild beast, nor yet by relying on emotion and ceremonial, for "no religious system will be permanent which is not based on the convictions of the intellect." Dr. Farrar recommends a different policy. He has "frequently observed that the objections urged against Christianity are aimed at dogmas which are no part of Christian faith, or are in no wise essential to its integrity." Even men of science have been led astray by objections "based on travesties58 of its real tenets." One of these false opinions is that "which maintains the supposed inerrancy and supernatural infallibility of every book, sentence, and word of the Holy Bible." This is the principal point to be dealt with; it is here that we must make an adjustment. Nine-tenths of the case of sceptics "is made up of attacks on the Bible," and the only way to answer them is to show that they misunderstand it, and that what they demolish59 is not Christianity, but "a mummy elaborately painted in its semblance," or "a scarecrow set up in its guise38."
"It is no part of the Christian faith," Dr. Farrar says, "to maintain that every word of the Bible was dictated60 supernaturally, or is equally valuable, or free from all error, or on the loftiest levels of morality, as finally revealed." Such a view of the Bible has been popularly expressed by divines, but they really did not mean it, and it "never formed any part of the Catholic creed of Christendom." The doctrine of everlasting61 punishment is another of these delusions62. There is such a thing as future punishment, but it is not everlasting—it is only eternal. In the same way, the Bible is the Word of God, but it is not infallible—it is only inspired. And what that means we shall see as we proceed.
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controversy
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n.争论,辩论,争吵 | |
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prone
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adj.(to)易于…的,很可能…的;俯卧的 | |
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deride
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v.嘲弄,愚弄 | |
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judgment
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n.审判;判断力,识别力,看法,意见 | |
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applied
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adj.应用的;v.应用,适用 | |
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heterogeneous
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adj.庞杂的;异类的 | |
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Christian
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adj.基督教徒的;n.基督教徒 | |
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scripture
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n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段 | |
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scriptures
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经文,圣典( scripture的名词复数 ); 经典 | |
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mere
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adj.纯粹的;仅仅,只不过 | |
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doctrine
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n.教义;主义;学说 | |
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judicious
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adj.明智的,明断的,能作出明智决定的 | |
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sects
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n.宗派,教派( sect的名词复数 ) | |
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anticipation
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n.预期,预料,期望 | |
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creed
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n.信条;信念,纲领 | |
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slurs
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含糊的发音( slur的名词复数 ); 玷污; 连奏线; 连唱线 | |
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doctrines
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n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明 | |
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discrepancies
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n.差异,不符合(之处),不一致(之处)( discrepancy的名词复数 ) | |
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requisite
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adj.需要的,必不可少的;n.必需品 | |
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pious
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adj.虔诚的;道貌岸然的 | |
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jugglery
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n.杂耍,把戏 | |
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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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discredit
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vt.使不可置信;n.丧失信义;不信,怀疑 | |
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clergy
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n.[总称]牧师,神职人员 | |
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frankly
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adv.坦白地,直率地;坦率地说 | |
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reconciliations
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和解( reconciliation的名词复数 ); 一致; 勉强接受; (争吵等的)止息 | |
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perverted
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adj.不正当的v.滥用( pervert的过去式和过去分词 );腐蚀;败坏;使堕落 | |
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ingenuity
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n.别出心裁;善于发明创造 | |
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laymen
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门外汉,外行人( layman的名词复数 ); 普通教徒(有别于神职人员) | |
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astonishment
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n.惊奇,惊异 | |
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plausible
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adj.似真实的,似乎有理的,似乎可信的 | |
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variance
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n.矛盾,不同 | |
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legendary
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adj.传奇(中)的,闻名遐迩的;n.传奇(文学) | |
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decided
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adj.决定了的,坚决的;明显的,明确的 | |
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brutal
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adj.残忍的,野蛮的,不讲理的 | |
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inhuman
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adj.残忍的,不人道的,无人性的 | |
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positively
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adv.明确地,断然,坚决地;实在,确实 | |
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guise
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n.外表,伪装的姿态 | |
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faculties
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n.能力( faculty的名词复数 );全体教职员;技巧;院 | |
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entirely
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ad.全部地,完整地;完全地,彻底地 | |
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ethics
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n.伦理学;伦理观,道德标准 | |
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accomplished
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adj.有才艺的;有造诣的;达到了的 | |
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supremacy
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n.至上;至高权力 | |
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Christians
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n.基督教徒( Christian的名词复数 ) | |
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motive
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n.动机,目的;adv.发动的,运动的 | |
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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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ostrich
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n.鸵鸟 | |
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vituperative
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adj.谩骂的;斥责的 | |
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humble
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adj.谦卑的,恭顺的;地位低下的;v.降低,贬低 | |
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acquiescence
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n.默许;顺从 | |
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virtues
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美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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modesty
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n.谦逊,虚心,端庄,稳重,羞怯,朴素 | |
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humility
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n.谦逊,谦恭 | |
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diffusion
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n.流布;普及;散漫 | |
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disseminated
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散布,传播( disseminate的过去式和过去分词 ) | |
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unaware
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a.不知道的,未意识到的 | |
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hypocrisy
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n.伪善,虚伪 | |
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travesties
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n.拙劣的模仿作品,荒谬的模仿,歪曲( travesty的名词复数 ) | |
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demolish
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v.拆毁(建筑物等),推翻(计划、制度等) | |
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dictated
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v.大声讲或读( dictate的过去式和过去分词 );口授;支配;摆布 | |
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everlasting
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adj.永恒的,持久的,无止境的 | |
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delusions
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n.欺骗( delusion的名词复数 );谬见;错觉;妄想 | |
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