"The time draws near, the birth of Christ," as Tennyson sings in "In Memoriam," and the pious1 followers2 of the Nazarene will celebrate it with wonted orgies of pleasure. The Incarnation will be pondered to the accompaniment of roast beef, and the Atonement will play lambently around the solid richness of plum-pudding. And thus will be illustrated3 the biological truth that the stomach is the basis of everything, including religion.
But while Christians4 comport5 themselves thus in presence of the subtlest mysteries of faith, the Sceptic cannot be without his peculiar6 reflections. He, of course, knows that the festal observance of this season is far more ancient than Christianity; but he naturally wonders how people, who imagine it to be a unique feature of their sublimely7 spiritual creed8, remain contented9 with its extremely sensual character. They profess10 to believe that the fate of the whole human race was decided11 by the advent12 of the Man of Sorrows; yet they commemorate13 that event by an unhealthy consumption of the meat which perisheth, and a wild indulgence in the frivolous14 pleasures of that carnal mind which is at enmity with God. Astonished at such conduct, the Sceptic muses15 on the inconsistency of mankind. He may also once more consider the circumstances of the birth of Christ and its relation to the history of the modern world.
Jesus, called the Christ, is popularly supposed to have been of the seed of David, from which it was promised that the Messiah should come. It is, however, perfectly16 clear that he was in no-wise related to the man after God's own heart His putative17 father, Joseph, admittedly had no share in bringing him into the world; for he disdained18 the assistance of a father, although he was unable to dispense19 with that of a mother. But Joseph, and not Mary, according to the genealogies20 of Matthew and Luke, was the distant blood relation of David; and therefore Jesus was not of the seed of the royal house, but a bastard21 slip grafted22 on the ancient family-tree by the Holy Ghost. It is a great pity that newspaper correspondents did not exist in those days. Had Joseph been skilfully23 "interviewed," it is highly probable that the world would have been initiated24 into his domestic secrets, and enlightened as to the paternity of Mary's eldest25 son. The Holy Ghost is rather too shadowy a personage to be the father of a lusty boy, and no young lady would be credited in this age if she ascribed to him the authorship of a child born out of wedlock26. Most assuredly no magistrate27 would make an order against him for its maintenance. Even a father of the Spiritualist persuasion28, who believed in what is grandly called "the materialisation of spirit forms," would probably be more than dubious29 if his daughter were to present him with a grandson whose father lived on the other side of death and resided in a mansion30 not made with hands. It is, we repeat, to be for ever regretted that poor Joseph has not left his version of the affair. The Immaculate Conception might perhaps have been cleared up, and theology relieved of a half-obscene mystery, which has unfortunately perverted31 not a few minds.
The birth of Jesus was announced to "wise men from the East" by the appearance of a singular star. Is not this a relic32 of astrology? Well does Byron sing—
"Ye stars! which are the poetry of heaven,
If in your bright beams we would read the fate
Of men and empires, 'tis to be forgiven,
That in our aspirations33 to be great
Our destinies o'erleap their mortal state,
And claim a kindred with you; for ye are
A beauty and a mystery, and create
That fortune, fame, power, life,
Have named themselves a star."
But this star was the most wonderful on record. It "went before" the wise men, and "stood over where the young child was." Such an absurdity35 could be related and credited only by people who conceived of the sky as a solid vault36, not far distant, wherein all the heavenly bodies were stuck. The present writer once asked an exceedingly ignorant and simple man where he thought he would alight if he dropped from the comet then in the sky. "Oh," said he, naming the open space nearest his own residence, "somewhere about Finsbury Circus." That man's astronomical37 notions were very imperfect, but they were quite as good as those of the person who seriously wrote, and of the persons who seriously believe, this fairy tale of the star which heralded38 the birth of Christ.
Luke's version of the episode differs widely from Matthew's. He makes no reference to "wise men from the East," but simply says that certain "shepherds" of the same country, who kept watch over their flock by night, were visited by "the angel of the Lord," and told that they would find the Savior, Christ the Lord, just born at Bethlehem, the City of David, "wrapped in swaddling clothes and lying in a manger." Luke does not, as is generally supposed, represent Mary as confined in a stable because Joseph was too poor to pay for decent accommodation, but because "there was no room for them in the inn." It is perfectly consistent with all the Gospel references to Joseph's status to assume that he carried on a flourishing business, and Jesus himself in later years might doubtless have earned a good living in the concern if he had not deliberately39 preferred to lead the life of a mendicant40 preacher. This, however, is by the way. Our point is that Luke says nothing about the "star" or the "wise men from the East," who had an important interview with Herod himself; while Matthew says nothing about the "manger" or the shepherds and their angelic visitors. Surely these discrepancies41 on points so important, and as to which there could be little mistake, are enough to throw discredit42 on the whole story.
It is further noticeable that Luke is absolutely silent about Herod's massacre43 of the innocents. What can we think of his reticence44 on such a subject? Had the massacre occurred, it would have been widely known, and the memory of so horrible a deed would have been vivid for generations. Matthew, or whoever wrote the Gospel which bears his name, is open to suspicion. His mind was distorted by an intense belief in prophecy, a subject which, as old Bishop45 South said, either finds a man cracked or leaves him so. After narrating46 the story of Herod's massacre, he adds: "Then was fulfilled that which was spoken by Jeremy, the prophet, saying," etc. Now, he makes similar reference to prophecy no less than five times in the first two chapters, and in each case we find that the "prophetical" utterance47 referred to has not the faintest connexion with the incident related.
Besides, a man who writes history with one eye on his own period, and the other on a period centuries anterior48 is not likely to be veracious49, however earnestly he may intend to. There is an early tradition, which is as strong as any statement about the history of the Primitive50 Church, that Matthew's Gospel was originally written in Hebrew; and it has been supposed that the writer gratuitously51 threw in these references to Jeremy and others, in order to please the Jews, who were extremely fond of prophecy. But this supposition is equally fatal to his credibility as an historian. In any case, the Evangelists differ so widely on matters of such interest and importance that we are constrained52 to discredit their story. It is evidently, as scholarship reveals, a fairy tale, which slowly gathered round the memory of Jesus after his death. Some of its elements were creations of his disciples53' fancy, but others were borrowed from the mythology54 of more ancient creeds55.
Yet this fairy tale is accepted by hundreds of millions of men as veritable history. It is incorporated into the foundation of Christianity, and every year at this season its incidents are joyously56 commemorated57. How slowly the world of intelligence moves! But let us not despair. Science and scholarship have already done much to sap belief in this supernatural religion, and we may trust them to do still more. They will ultimately destroy its authority by refuting its pretensions58, and compel it to take its place among the general multitude of historic faiths.
If Jesus was the Christ, the Messiah, the Deliverer, why is the world still so full of sin and misery59? The Redeemer has come, say the Christians. Yes, we reply, but when will come the redemption? Apostrophising Jesus in his lines "Before a Crucifix," Mr. Swinburne reminds him that "the nineteenth wave of the ages rolls now usward since thy birth began," and then inquires:—
"Hast thou fed full men's starved-out souls,
Or are there less oppressions done
In this wide world under the sun?"
Only a negative answer can be given. Christ has in no wise redeemed60 the world. He was no god of power, but a weak fallible man like ourselves; and his cry of despair on the cross might now be repeated with tenfold force. The older myth of Prometheus is truer and more inspiring than the myth of Christ. If there be gods, they have never yielded man aught of their grace. All his possessions have been cunningly, patiently, and valorously extorted61 from the powers that be, even as Prometheus filched62 the fire from heaven. In that realm of mythology, whereto all religions will eventually be consigned63, Jesus will dwindle64 beneath Prometheus. One is feminine, and typifies resigned submission65 to a supernatural will; the other is masculine, and typifies that insurgent66 audacity67 of heart and head, which has wrested68 a kingdom of science from the vast empire of nescience, and strewed69 the world with the wrecks70 of theological power.
点击收听单词发音
1 pious | |
adj.虔诚的;道貌岸然的 | |
参考例句: |
|
|
2 followers | |
追随者( follower的名词复数 ); 用户; 契据的附面; 从动件 | |
参考例句: |
|
|
3 illustrated | |
adj. 有插图的,列举的 动词illustrate的过去式和过去分词 | |
参考例句: |
|
|
4 Christians | |
n.基督教徒( Christian的名词复数 ) | |
参考例句: |
|
|
5 comport | |
vi.相称,适合 | |
参考例句: |
|
|
6 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
参考例句: |
|
|
7 sublimely | |
高尚地,卓越地 | |
参考例句: |
|
|
8 creed | |
n.信条;信念,纲领 | |
参考例句: |
|
|
9 contented | |
adj.满意的,安心的,知足的 | |
参考例句: |
|
|
10 profess | |
v.声称,冒称,以...为业,正式接受入教,表明信仰 | |
参考例句: |
|
|
11 decided | |
adj.决定了的,坚决的;明显的,明确的 | |
参考例句: |
|
|
12 advent | |
n.(重要事件等的)到来,来临 | |
参考例句: |
|
|
13 commemorate | |
vt.纪念,庆祝 | |
参考例句: |
|
|
14 frivolous | |
adj.轻薄的;轻率的 | |
参考例句: |
|
|
15 muses | |
v.沉思,冥想( muse的第三人称单数 );沉思自语说(某事) | |
参考例句: |
|
|
16 perfectly | |
adv.完美地,无可非议地,彻底地 | |
参考例句: |
|
|
17 putative | |
adj.假定的 | |
参考例句: |
|
|
18 disdained | |
鄙视( disdain的过去式和过去分词 ); 不屑于做,不愿意做 | |
参考例句: |
|
|
19 dispense | |
vt.分配,分发;配(药),发(药);实施 | |
参考例句: |
|
|
20 genealogies | |
n.系谱,家系,宗谱( genealogy的名词复数 ) | |
参考例句: |
|
|
21 bastard | |
n.坏蛋,混蛋;私生子 | |
参考例句: |
|
|
22 grafted | |
移植( graft的过去式和过去分词 ); 嫁接; 使(思想、制度等)成为(…的一部份); 植根 | |
参考例句: |
|
|
23 skilfully | |
adv. (美skillfully)熟练地 | |
参考例句: |
|
|
24 initiated | |
n. 创始人 adj. 新加入的 vt. 开始,创始,启蒙,介绍加入 | |
参考例句: |
|
|
25 eldest | |
adj.最年长的,最年老的 | |
参考例句: |
|
|
26 wedlock | |
n.婚姻,已婚状态 | |
参考例句: |
|
|
27 magistrate | |
n.地方行政官,地方法官,治安官 | |
参考例句: |
|
|
28 persuasion | |
n.劝说;说服;持有某种信仰的宗派 | |
参考例句: |
|
|
29 dubious | |
adj.怀疑的,无把握的;有问题的,靠不住的 | |
参考例句: |
|
|
30 mansion | |
n.大厦,大楼;宅第 | |
参考例句: |
|
|
31 perverted | |
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 | |
参考例句: |
|
|
32 relic | |
n.神圣的遗物,遗迹,纪念物 | |
参考例句: |
|
|
33 aspirations | |
强烈的愿望( aspiration的名词复数 ); 志向; 发送气音; 发 h 音 | |
参考例句: |
|
|
34 reverence | |
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬 | |
参考例句: |
|
|
35 absurdity | |
n.荒谬,愚蠢;谬论 | |
参考例句: |
|
|
36 vault | |
n.拱形圆顶,地窖,地下室 | |
参考例句: |
|
|
37 astronomical | |
adj.天文学的,(数字)极大的 | |
参考例句: |
|
|
38 heralded | |
v.预示( herald的过去式和过去分词 );宣布(好或重要) | |
参考例句: |
|
|
39 deliberately | |
adv.审慎地;蓄意地;故意地 | |
参考例句: |
|
|
40 mendicant | |
n.乞丐;adj.行乞的 | |
参考例句: |
|
|
41 discrepancies | |
n.差异,不符合(之处),不一致(之处)( discrepancy的名词复数 ) | |
参考例句: |
|
|
42 discredit | |
vt.使不可置信;n.丧失信义;不信,怀疑 | |
参考例句: |
|
|
43 massacre | |
n.残杀,大屠杀;v.残杀,集体屠杀 | |
参考例句: |
|
|
44 reticence | |
n.沉默,含蓄 | |
参考例句: |
|
|
45 bishop | |
n.主教,(国际象棋)象 | |
参考例句: |
|
|
46 narrating | |
v.故事( narrate的现在分词 ) | |
参考例句: |
|
|
47 utterance | |
n.用言语表达,话语,言语 | |
参考例句: |
|
|
48 anterior | |
adj.较早的;在前的 | |
参考例句: |
|
|
49 veracious | |
adj.诚实可靠的 | |
参考例句: |
|
|
50 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
参考例句: |
|
|
51 gratuitously | |
平白 | |
参考例句: |
|
|
52 constrained | |
adj.束缚的,节制的 | |
参考例句: |
|
|
53 disciples | |
n.信徒( disciple的名词复数 );门徒;耶稣的信徒;(尤指)耶稣十二门徒之一 | |
参考例句: |
|
|
54 mythology | |
n.神话,神话学,神话集 | |
参考例句: |
|
|
55 creeds | |
(尤指宗教)信条,教条( creed的名词复数 ) | |
参考例句: |
|
|
56 joyously | |
ad.快乐地, 高兴地 | |
参考例句: |
|
|
57 commemorated | |
v.纪念,庆祝( commemorate的过去式和过去分词 ) | |
参考例句: |
|
|
58 pretensions | |
自称( pretension的名词复数 ); 自命不凡; 要求; 权力 | |
参考例句: |
|
|
59 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
参考例句: |
|
|
60 redeemed | |
adj. 可赎回的,可救赎的 动词redeem的过去式和过去分词形式 | |
参考例句: |
|
|
61 extorted | |
v.敲诈( extort的过去式和过去分词 );曲解 | |
参考例句: |
|
|
62 filched | |
v.偷(尤指小的或不贵重的物品)( filch的过去式和过去分词 ) | |
参考例句: |
|
|
63 consigned | |
v.把…置于(令人不快的境地)( consign的过去式和过去分词 );把…托付给;把…托人代售;丟弃 | |
参考例句: |
|
|
64 dwindle | |
v.逐渐变小(或减少) | |
参考例句: |
|
|
65 submission | |
n.服从,投降;温顺,谦虚;提出 | |
参考例句: |
|
|
66 insurgent | |
adj.叛乱的,起事的;n.叛乱分子 | |
参考例句: |
|
|
67 audacity | |
n.大胆,卤莽,无礼 | |
参考例句: |
|
|
68 wrested | |
(用力)拧( wrest的过去式和过去分词 ); 费力取得; (从…)攫取; ( 从… ) 强行取去… | |
参考例句: |
|
|
69 strewed | |
v.撒在…上( strew的过去式和过去分词 );散落于;点缀;撒满 | |
参考例句: |
|
|
70 wrecks | |
n.沉船( wreck的名词复数 );(事故中)遭严重毁坏的汽车(或飞机等);(身体或精神上)受到严重损伤的人;状况非常糟糕的车辆(或建筑物等)v.毁坏[毁灭]某物( wreck的第三人称单数 );使(船舶)失事,使遇难,使下沉 | |
参考例句: |
|
|
欢迎访问英文小说网 |