Professor Flint delivered last week the first of the present year's course of Baird lectures to a numerous audience in Blythswood Church, Glasgow, taking for his subject "The Theories opposed to Theism." Anti-Theism, he said, is more general now than Atheism1, and includes all systems opposed to Theism. Atheism he defined as "the system which teaches that there is no God, and that it is impossible for man to know that there is a God." At least this is how Professor Flint is reported in the newspapers, although we hope he was not guilty of so idiotic2 a jumble3.
Where are the Atheists who say there is no God? What are their names? Having mingled5 much with thoroughgoing sceptics, and read many volumes of heretical literature, we can confidently defy Professor Flint to produce the names of half a dozen dogmatic Atheists, and we will give him the whole world's literature to select from. Does he think that the brains of an Atheist4 are addled6? If not, why does he make the Atheist first affirm that there is no God, and then affirm the impossibility of man's ever knowing whether there is a God or not? How could a man who holds his judgment7 in suspense8, or who thinks the universal mystery insoluble to us, dogmatise upon the question of God's existence? If Professor Flint will carefully and candidly9 study sceptical literature, he will find that the dogmatic Atheist is as rare a the phoenix10, and that those who consider the extant evidences of Theism inadequate11, do not go on to affirm an universal negative, but content themselves with expressing their ignorance of Nature's why. For the most part they endorse12 Thomas Cooper's words, "I do not say there is no God, but this I say, I know not" Of course this modesty13 of affirmation may seem impiously immodest to one who has been trained and steeped in Theism so long that the infinite universe has become quite explicable to him; but to the sceptic it seems more wise and modest to confess one's ignorance, than to make false pretensions14 of knowledge.
Professor Flint "characterised the objections which Atheism urges against the existence of God as extremely feeble." Against the existence of what God? There be Gods many and Lords many; which of the long theological list is to be selected as the God? A God, like everything else from the heights to the depths, can be known only by his attributes; and what the Atheist does is not to argue against the existence of any God, which would be sheer lunacy, but to take the attributes affirmed by Theism as composing its Deity15 and inquire whether they are compatible with each other and with the facts of life. Finding that they are not, the Atheist simply sets Theism aside as not proven, and goes on his way without further afflicting16 himself with such abstruse17 questions.
The Atheist must be a very dreary18 creature, thinks Professor Flint. But why? Does he know any Atheists, and has he found them one half as dreary as Scotch19 Calvinists? It may seem hard to the immoderately selfish that some Infinite Spirit is not looking after their little interests, but it is assuredly a thousandfold harder to think that this Infinite Spirit has a yawning hell ready to engulph the vast majority of the world's miserable20 sinners. If the Atheist has no heaven, he has also no hell, which is a most merciful relief. Far better were universal annihilation than that even the meanest life should writhe21 for ever in hell, gnawed22 by the worm which never dieth, and burnt in the fire which is never quenched23.
Even Nature, thinks Professor Flint, cannot be contemplated24 by the Atheist as the Theist contemplates25 it; for while the latter views it as God's vesture wherewith he hides from us his intolerable glory, the latter views it as the mere26 embodiment of force, senseless, aimless, pitiless, an enormous mechanism27 grinding on of itself from age to age, but towards no God and for no good. Here we must observe that the lecturer trespasses28 beyond the truth. The Atheist does not affirm that Nature drives on to no God and no good; he simply says he knows not whither she is driving. And how many Theists are there who think of God in the presence of Nature, who see God's smile in the sunshine, or hear his wrath29 in the storm? Very few, we opine, in this practical sceptical age. To the Atheist as to the Theist, indeed to all blessed with vision, Nature is an ever new wonder of majesty30 and beauty! Sun, moon, and stars, earth, air, and sky, endure while the generations of men pass and perish; but every new generation is warmed, lighted, nurtured31 and gladdened by them with most sovereign and perfect impartiality32. The loveliness and infinite majesty of Nature speak to all men, of all ages, climes and creeds33. Not in her inanimate beauty do we find fatal objections to the doctrine34 of a wise and bountiful power which overrules her, but rather in the multiplied horrors, woes35, and pangs36 of sentient37 life. When all actual and recorded misery38 is effaced39, when no intolerable grief corrodes40 and no immedicable despair poisons life, when the tears of anguish41 are assuaged42, when crime and vice43 are unknown and unremembered, and evil lusts44 are consumed in the fire of holiness; then, and then only, could we admit that a wise and righteous omnipotence45 rules the universal destinies. Until then we cannot recognise the fatherhood of God, but must find shelter and comfort in the more efficacious doctrine of the brotherhood46 of Man.
Professor Flint concluded his lecture, according to the newspaper report, thus:—"History bears witness that the declension of religion has ever been the decline of nations, because it has ever brought the decay of their moral life; and people have achieved noble things only when strongly animated47 by religious faith." All this is very poor stuff indeed to come from a learned professor. What nation has declined because of a relapse from religious belief? Surely not Assyria, Egypt, Greece, or Carthage? In the case of Rome, the decline of the empire was coincident with the rise of Christianity and the decline of Paganism; but the Roman Empire fell abroad mainly from political, and not from religious causes, as every student of history well knows. Christianity, that is the religion of the Bible, has been dying for nearly three centuries; and during that period, instead of witnessing a general degradation49 of mankind we have witnessed a marvellous elevation50. The civilisation51 of to-day, compared with that which existed before Secular52 Science began her great battle with a tyrannous and obscurantist Church, is as a summer morn to a star-lit winter night.
Again, it is not true that men have achieved noble things only when strongly animated by religious faith; unless by "religious faith" be meant some vital idea or fervent53 enthusiasm. The three hundred Spartans54 who met certain death at Thermopylae died for a religious idea, but not for a theological idea, which is a very different thing. They perished to preserve the integrity of the state to which they belonged. The greatest Athenians were certainly not religious in Professor Flint's sense of the word, and the grand old Roman patriots55 had scarcely a scintillation of such a religious faith as he speaks of. Their religion was simply patriotism56, but it was quite as operant and effective as Christian48 piety57 has ever been. Was it religious faith or patriotism which banded Frenchmen together in defiance58 of all Europe, and made them march to death as a bridegroom hastens to his bride? And in our own history have not our greatest achievers of noble things been very indifferent to theological dogmas? Nay59, in all ages, have not the noblest laborers60 for human welfare been impelled61 by an urgent enthusiasm of humanity rather than by any supernatural faith? Professor Flint may rest assured that even though all "the old faiths ruin and rend," the human heart will still burn, and virtue62 and beauty still gladden the earth, although divorced from the creeds which held them in the thraldom63 of an enforced marriage.
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1 atheism | |
n.无神论,不信神 | |
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2 idiotic | |
adj.白痴的 | |
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3 jumble | |
vt.使混乱,混杂;n.混乱;杂乱的一堆 | |
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4 atheist | |
n.无神论者 | |
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5 mingled | |
混合,混入( mingle的过去式和过去分词 ); 混进,与…交往[联系] | |
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6 addled | |
adj.(头脑)糊涂的,愚蠢的;(指蛋类)变坏v.使糊涂( addle的过去式和过去分词 );使混乱;使腐臭;使变质 | |
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7 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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8 suspense | |
n.(对可能发生的事)紧张感,担心,挂虑 | |
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9 candidly | |
adv.坦率地,直率而诚恳地 | |
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10 phoenix | |
n.凤凰,长生(不死)鸟;引申为重生 | |
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11 inadequate | |
adj.(for,to)不充足的,不适当的 | |
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12 endorse | |
vt.(支票、汇票等)背书,背署;批注;同意 | |
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13 modesty | |
n.谦逊,虚心,端庄,稳重,羞怯,朴素 | |
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14 pretensions | |
自称( pretension的名词复数 ); 自命不凡; 要求; 权力 | |
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15 deity | |
n.神,神性;被奉若神明的人(或物) | |
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16 afflicting | |
痛苦的 | |
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17 abstruse | |
adj.深奥的,难解的 | |
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18 dreary | |
adj.令人沮丧的,沉闷的,单调乏味的 | |
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19 scotch | |
n.伤口,刻痕;苏格兰威士忌酒;v.粉碎,消灭,阻止;adj.苏格兰(人)的 | |
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20 miserable | |
adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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21 writhe | |
vt.挣扎,痛苦地扭曲;vi.扭曲,翻腾,受苦;n.翻腾,苦恼 | |
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22 gnawed | |
咬( gnaw的过去式和过去分词 ); (长时间) 折磨某人; (使)苦恼; (长时间)危害某事物 | |
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23 quenched | |
解(渴)( quench的过去式和过去分词 ); 终止(某事物); (用水)扑灭(火焰等); 将(热物体)放入水中急速冷却 | |
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24 contemplated | |
adj. 预期的 动词contemplate的过去分词形式 | |
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25 contemplates | |
深思,细想,仔细考虑( contemplate的第三人称单数 ); 注视,凝视; 考虑接受(发生某事的可能性); 深思熟虑,沉思,苦思冥想 | |
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26 mere | |
adj.纯粹的;仅仅,只不过 | |
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27 mechanism | |
n.机械装置;机构,结构 | |
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28 trespasses | |
罪过( trespass的名词复数 ); 非法进入 | |
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29 wrath | |
n.愤怒,愤慨,暴怒 | |
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30 majesty | |
n.雄伟,壮丽,庄严,威严;最高权威,王权 | |
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31 nurtured | |
养育( nurture的过去式和过去分词 ); 培育; 滋长; 助长 | |
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32 impartiality | |
n. 公平, 无私, 不偏 | |
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33 creeds | |
(尤指宗教)信条,教条( creed的名词复数 ) | |
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34 doctrine | |
n.教义;主义;学说 | |
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35 woes | |
困境( woe的名词复数 ); 悲伤; 我好苦哇; 某人就要倒霉 | |
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36 pangs | |
突然的剧痛( pang的名词复数 ); 悲痛 | |
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37 sentient | |
adj.有知觉的,知悉的;adv.有感觉能力地 | |
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38 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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39 effaced | |
v.擦掉( efface的过去式和过去分词 );抹去;超越;使黯然失色 | |
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40 corrodes | |
v.使腐蚀,侵蚀( corrode的第三人称单数 ) | |
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41 anguish | |
n.(尤指心灵上的)极度痛苦,烦恼 | |
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42 assuaged | |
v.减轻( assuage的过去式和过去分词 );缓和;平息;使安静 | |
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43 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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44 lusts | |
贪求(lust的第三人称单数形式) | |
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45 omnipotence | |
n.全能,万能,无限威力 | |
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46 brotherhood | |
n.兄弟般的关系,手中情谊 | |
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47 animated | |
adj.生气勃勃的,活跃的,愉快的 | |
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48 Christian | |
adj.基督教徒的;n.基督教徒 | |
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49 degradation | |
n.降级;低落;退化;陵削;降解;衰变 | |
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50 elevation | |
n.高度;海拔;高地;上升;提高 | |
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51 civilisation | |
n.文明,文化,开化,教化 | |
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52 secular | |
n.牧师,凡人;adj.世俗的,现世的,不朽的 | |
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53 fervent | |
adj.热的,热烈的,热情的 | |
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54 spartans | |
n.斯巴达(spartan的复数形式) | |
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55 patriots | |
爱国者,爱国主义者( patriot的名词复数 ) | |
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56 patriotism | |
n.爱国精神,爱国心,爱国主义 | |
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57 piety | |
n.虔诚,虔敬 | |
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58 defiance | |
n.挑战,挑衅,蔑视,违抗 | |
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59 nay | |
adv.不;n.反对票,投反对票者 | |
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60 laborers | |
n.体力劳动者,工人( laborer的名词复数 );(熟练工人的)辅助工 | |
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61 impelled | |
v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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62 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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63 thraldom | |
n.奴隶的身份,奴役,束缚 | |
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