When I survey with pious1 joy the present world of Christendom, finding everywhere that the true believers love their neighbors as themselves and are specially2 enamored of their enemies; that no one of them takes thought for the morrow, what he shall eat or what he shall drink, or wherewithal he or she shall be clothed; that all the pastors3 and flocks endeavor to outstrip4 each other in laying not up for themselves treasures upon earth, where moth5 and rust6 corrupt7, and where thieves break through and steal; and all are so intensely eager to quit this earthly tabernacle and become freeholders of mansions8 in the skies; when I find faith as universal as the air, and charity as common as cold water; I sometimes wonder how it is that any misbelievers and unbelievers are left, and feel astonished that the New Jerusalem has not yet descended9, and hope that the next morning’s Times (rechristened The Eternities) will announce the inauguration10 of the Millennium11.
What delayeth the end? Can there indeed be any general hindering sin or imperfection among the pure saints, the holy, unselfish, aspiring12, devout13, peaceful, loving men and women who make up the population of every Christian14 land? Can any error infect the teachings of the innumerable divines and theologians, who all agree together in every particular, drawing all the same doctrines16 from the same texts of the one unvaried Word of God? I would fain believe that no such sin or error exists, not a single inky spot in the universal dazzling whiteness; but then why have we to deplore17 the continued existence of heathens and infidels? why is the New Jerusalem so long a-building? why is the Millennium so long a-coming? why have we a mere18 Sardowa instead of Armageddon?
After long and painful thought, after the most serious and reverent20 study, I think I have found the rock on which the ship of the Church has been wrecked21; and I hasten to communicate its extreme latitude22 and interminable longitude23, that all Christian voyagers may evade24 and circumvent25 it from this time forward.
The error which I point out, and the correction which I propose, have been to a certain extent, in a vague manner, pointed26 out and proposed before. A clergyman named Malthus, not in his clerical capacity, but condescending27 to the menial study of mundane28 science, is usually considered the first discoverer. But mundane science is conditioned, limited, vague, its precepts29 are full of hesitation31; while celestial32 science is absolute, unlimited33, clear as the noonday sun, and its precepts are imperiously forthright34.
It seems to me that the one fatal error which has lurked35 in our otherwise consummate36 Christianity, and which demands immediate37 correction is this, that the propagation of children is reconcileable with the propagation of the faith—an error which while it lasts adjourns38 sine die the day of judgment39, and begins the Millennium with the Greek Kalends.
One need not quote the numerous texts throughout the New Testament40 (let Matthew xix., 12, suffice) proving that Jesus and the epistolary apostles accounted celibacy41 essential to the highest Christian life. One only of the disciples42, so far as we know, was married; and he it was who denied his master; and most of the more profound divines consider that Peter was justly punished for marrying, when Christ cured his mother-in-law of that fever which might else have carried her off.
But many modest people may be content with a respectable Christian life which is not of the very highest kind. They may think that as husbands and wives they will make very decent middle-class saints in heaven, after a comfortable existence on earth, leaving the nobler crowns of holiness for more daring spirits. Humility43 is one of the fairest graces, and we revere19 it; but there is a consideration, most momentous44 for the kind Christian heart, which such good people must have overlooked—very naturally, since it is very obvious.
Jesus tells us that many are called but few are chosen; that few enter the strait gate and travel the narrow way, while many take the broad way that leadeth to destruction. In other words, the large majority of mankind, the large majority of even those who have the gospel preached to them must be damned. When a human soul is born into the world, the odds45 are at least ten to one that the Devil will get it. Can any pious member of the Church who has thought of this take the responsibility of becoming a parent? I thoroughly46 believe not. I am convinced that we have so many Christian parents only because this very conspicuous47 aspect of the case has not caught their view. If the parents could have any assurance that the piety48 of their offspring would be in proportion to their own, they would be justified49 in wedding in holiness. But alas50! we all know that some of the most religious parents have had some of the most wicked children. Dearly beloved brethren and sisters pause and calculate that for every little saint you give to heaven, you beget51 and bear at least nine sinners who will eventually go to hell.
The remedy proposed is plain and simple as a gospel precept30: let no Christian have any child at all—a rule which, in the grandeur52 of its absoluteness makes the poor timid and tentative Malthusianism very ridiculous indeed. For this rule is drawn53 immediately from the New Testament and cannot but be perfect as its source.
Let us think of a few of the advantages which would flow from its practice. The profane54 have sometimes sneered55 that Jesus and his disciples manifestly thought that the world would come to an end, the millennium be inaugurated, within a very few years from the public ministry56 of Jesus. Luckily the profane are always ignorant or shallow, or both. For, as the New Jerusalem is to come down while Christians57 are alive, and as Christians in the highest sense or Christians without offspring must have come to an end with the first generation, it is plain that the belief which has been sneered at was thoroughly well founded; and that it has been disappointed only because the vast majority of Christians have not been Christians in the highest sense at all, but in their ignorance have continued to propagate like so many heathen proletarians.
Now, supposing the very likely case that all Christians now living reflect upon the truth herein expounded58, and see that it is true, and, therefore, always act upon it, it follows that, with the end of our now young generation, the whole of Christendom will be translated into the kingdom of heaven. Either the mere scum of non-Christians left upon the earth will be wholly or in great part converted by an example so splendid and attractive, and thus translate all Christendom in the second edition in a couple of generations more; or else the world, being without any Christianity, will, as a matter of course, be so utterly59 vile60 and evil that the promised fire must destroy it at once, and so bring in the New Heavens and New Earth.
Roman Catholic Christians may indeed answer that, although the above argument is irresistible61 to the Protestants, who have no mean in the next life between Heaven and Hell, yet that it is not so formidable to them, seeing that they believe in the ultimate salvation62 of nearly every one born and reared in their communion, and only give a temporary purgatory63 to the worst of their own sinners. And I admit that such reply is very cogent64. Yet, strangely enough, the Catholics, even more than the Protestants, recognise and cultivate the supreme65 beatitude of celibacy; their legions of unwedded priests, and monks66, and nuns67 and saints are so many legions of concessions68 to the truth of my main (arguement).
I am aware that one of the most illustrious dignitaries of our own National Church, the very reverend and reverent Dr. Swift, Dean of St. Patrick’s, has advocated on various grounds, and with impressive force of reasoning, the general eating of babies: and I anticipate that some prudent69 Christians may, therefore, argue that it is better to get babies and eat them than to have none at all, since the souls of the sweet innocents would surely go to heaven, while their bodies would be very nourishing on earth. Unfortunately, however, the doctrine15 of Original Sin, as expounded and illustrated70 by many very thoughtful theologians, and specially theologians of the most determined71 Protestant type, makes it very doubtful whether the souls of infants are not damned. It will surely be better, then, for good Protestants to have no infants at all: Q. E. D.
点击收听单词发音
1 pious | |
adj.虔诚的;道貌岸然的 | |
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2 specially | |
adv.特定地;特殊地;明确地 | |
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3 pastors | |
n.(基督教的)牧师( pastor的名词复数 ) | |
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4 outstrip | |
v.超过,跑过 | |
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5 moth | |
n.蛾,蛀虫 | |
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6 rust | |
n.锈;v.生锈;(脑子)衰退 | |
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7 corrupt | |
v.贿赂,收买;adj.腐败的,贪污的 | |
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8 mansions | |
n.宅第,公馆,大厦( mansion的名词复数 ) | |
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9 descended | |
a.为...后裔的,出身于...的 | |
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10 inauguration | |
n.开幕、就职典礼 | |
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11 millennium | |
n.一千年,千禧年;太平盛世 | |
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12 aspiring | |
adj.有志气的;有抱负的;高耸的v.渴望;追求 | |
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13 devout | |
adj.虔诚的,虔敬的,衷心的 (n.devoutness) | |
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14 Christian | |
adj.基督教徒的;n.基督教徒 | |
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15 doctrine | |
n.教义;主义;学说 | |
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16 doctrines | |
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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17 deplore | |
vt.哀叹,对...深感遗憾 | |
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18 mere | |
adj.纯粹的;仅仅,只不过 | |
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19 revere | |
vt.尊崇,崇敬,敬畏 | |
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20 reverent | |
adj.恭敬的,虔诚的 | |
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21 wrecked | |
adj.失事的,遇难的 | |
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22 latitude | |
n.纬度,行动或言论的自由(范围),(pl.)地区 | |
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23 longitude | |
n.经线,经度 | |
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24 evade | |
vt.逃避,回避;避开,躲避 | |
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25 circumvent | |
vt.环绕,包围;对…用计取胜,智胜 | |
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26 pointed | |
adj.尖的,直截了当的 | |
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27 condescending | |
adj.谦逊的,故意屈尊的 | |
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28 mundane | |
adj.平凡的;尘世的;宇宙的 | |
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29 precepts | |
n.规诫,戒律,箴言( precept的名词复数 ) | |
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30 precept | |
n.戒律;格言 | |
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31 hesitation | |
n.犹豫,踌躇 | |
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32 celestial | |
adj.天体的;天上的 | |
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33 unlimited | |
adj.无限的,不受控制的,无条件的 | |
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34 forthright | |
adj.直率的,直截了当的 [同]frank | |
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35 lurked | |
vi.潜伏,埋伏(lurk的过去式与过去分词形式) | |
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36 consummate | |
adj.完美的;v.成婚;使完美 [反]baffle | |
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37 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
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38 adjourns | |
(使)休会, (使)休庭( adjourn的第三人称单数 ) | |
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39 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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40 testament | |
n.遗嘱;证明 | |
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41 celibacy | |
n.独身(主义) | |
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42 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 | |
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43 humility | |
n.谦逊,谦恭 | |
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44 momentous | |
adj.重要的,重大的 | |
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45 odds | |
n.让步,机率,可能性,比率;胜败优劣之别 | |
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46 thoroughly | |
adv.完全地,彻底地,十足地 | |
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47 conspicuous | |
adj.明眼的,惹人注目的;炫耀的,摆阔气的 | |
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48 piety | |
n.虔诚,虔敬 | |
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49 justified | |
a.正当的,有理的 | |
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50 alas | |
int.唉(表示悲伤、忧愁、恐惧等) | |
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51 beget | |
v.引起;产生 | |
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52 grandeur | |
n.伟大,崇高,宏伟,庄严,豪华 | |
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53 drawn | |
v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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54 profane | |
adj.亵神的,亵渎的;vt.亵渎,玷污 | |
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55 sneered | |
讥笑,冷笑( sneer的过去式和过去分词 ) | |
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56 ministry | |
n.(政府的)部;牧师 | |
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57 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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58 expounded | |
论述,详细讲解( expound的过去式和过去分词 ) | |
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59 utterly | |
adv.完全地,绝对地 | |
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60 vile | |
adj.卑鄙的,可耻的,邪恶的;坏透的 | |
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61 irresistible | |
adj.非常诱人的,无法拒绝的,无法抗拒的 | |
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62 salvation | |
n.(尤指基督)救世,超度,拯救,解困 | |
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63 purgatory | |
n.炼狱;苦难;adj.净化的,清洗的 | |
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64 cogent | |
adj.强有力的,有说服力的 | |
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65 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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66 monks | |
n.修道士,僧侣( monk的名词复数 ) | |
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67 nuns | |
n.(通常指基督教的)修女, (佛教的)尼姑( nun的名词复数 ) | |
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68 concessions | |
n.(尤指由政府或雇主给予的)特许权( concession的名词复数 );承认;减价;(在某地的)特许经营权 | |
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69 prudent | |
adj.谨慎的,有远见的,精打细算的 | |
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70 illustrated | |
adj. 有插图的,列举的 动词illustrate的过去式和过去分词 | |
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71 determined | |
adj.坚定的;有决心的 | |
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