On Christmas day, as on all other chief holidays of the year, the ministers and congregations of our National Church have had the noble privilege and pleasure of standing1 up and reciting the creed2 commonly called of St. Athanasius. The question of the authorship does not concern us here, but a note of Gibbon (chapter 37) is so brief and comprehensive that we may as well cite it:—“But the three following truths, however strange they may seem, are now universally acknowledged. 1. St. Athanasius is not the author of the creed which is so frequently read in our churches. 2. It does not appear to have existed within a century after his death. 3. It was originally composed in the Latin tongue, and consequently in the western provinces. Gennadius, patriarch of Constantinople, was so much amazed by this extraordinary composition, that he frankly3 pronounced it to be the work of a drunken man.” (This Gennadius, by the bye, is the same whom Gibbon mentions two or three times afterwards in the account of the siege and conquest of Constantinople by the Turks, a.d. 1453).
Whoever elaborated the Creed, and whether he did it drunk or sober, the Church of England has made it thoroughly4 her own by adoption5.
Yet it must be admitted that many good churchmen, and perhaps even a few churchwomen, have not loved this adopted child of their Holy Mother as warmly as their duty commanded. The intelligently pious6
Tillotson wishes Mother Church well rid of the bantling; and poor George the Third himself, with all his immense genius for orthodoxy, could not take kindly7 to it. He was willing enough to repeat all its expressions of theological faith—in fact, their perfect nonsense, their obstinate9 irrationality10, must have been exquisitely11 delightful12 to a brain such as his; but he was not without a sort of vulgar manhood, even when worshipping in the Chapel13 Royal, and so rather choked at its denunciations—“for it do curse dreadful.” He could keep the faith whole and undefiled by reason, yet did not like to assert that all who had been and were and should in future be in this particular less happy than himself, must without doubt perish everlastingly14.
On the other hand one of our most liberal Churchmen, Mr. Maurice, has argued that this creed is essentially16 merciful, and that its retention17 in the Book of Common Prayer is a real benefit. Mr. Maurice, however, as we all know, interprets “perish everlastingly” into a meaning very different from that which most members of the Church accept. And his opinions lose considerably18 in weight from the fact that no man save himself can infer any one of them from any other. For example, if you are cheered up a bit by his notions as to “Eternal” and “Everlasting15,” you are soon depressed19 again by his pervading20 woefulness. Of all the rulers we hear of—the ex-king of Naples, the king of Prussia, the Elector of Hesse-Cassel, Abraham Lincoln, and the Pope included—the poor God of Mr. Maurice is the most to be pitied: a God whose world is in so deplorable a state that the good man who owns Him lives in a perpetual fever of anxiety and misery21 in endeavoring to improve it for Him.
What part of this creed shocks the pious who are shocked at all by it? Simply the comprehensive damnation it deals out to unbelievers, half-believers, and all except whole believers. For we do not hear that the pious are shocked by the confession22 of theological or theoillogical faith itself. Their reverence23 bows and kisses the rod, which we cool outsiders might fairly have expected to be broken up and flung out of doors in a fury of indignation. Their sinful human nature is shocked on account of their fellow-men; their divine religious nature is not shocked on account of their God: yet does not the creed use God as badly as man?
A chemist secures some air, and analyses it into its ultimate constituents24, and states with precise numerals the proportions of oxygen, nitrogen, and carbonic acid therein. Just so the author of this creed secures the Divinity and analyses it into Father, Son, and Holy Ghost, and just as precisely25 he reports the relations of these. A mathematician26 makes you a problem of a certain number divided into three parts in certain ratios to each other and to the sum, from which ratios you are to deduce the sum and the parts. Just so the author of this creed makes a riddle27 of his God, dividing him into three persons, from whose inter-relations you are to deduce the Deity28. An anatomist gets hold of a dead body and dissects29 it exposing the structure and functions of the brain, the lungs, the heart, etc. Just so the author of this creed gets possession of the corpse30 of God (He died of starvation doing slop-work for Abstraction and Company; and the dead body was purveyed31 by the well-known resurrectionist Priestcraft), and cuts it open and expounds32 the generation and functions of its three principal organs. But the chemist does not tell us that oxygen, nitrogen, and carbonic acid are three gases and yet one gas, that each of them is and is not common air, that they have each peculiar33 and yet wholly identical properties; the mathematician does not tell us that each of the three parts of his whole number is equal to the whole, and equal to each of the others, and yet less than the whole and unequal to either of the others; the anatomist does not tell us that brain and lungs and heart are each distinct and yet all the same in substance, structure, and function, and that each is in itself the whole body and at the same time is not: while the author of this creed does tell us analogous34 contradictions of the three members and the whole of his God. And the chemist, the mathematician, and the anatomist do not damn us (except, perhaps, by way of expletive at our stupidity) if we fail to understand and believe their enunciations; but the author of this creed very seriously and solemnly damns to everlasting perdition all who cannot put faith in his. In other words, the chemist, the mathematician and the anatomist try to be as reasonable and tolerant as human nature can hope to be; while the author of this creed aims at and manages to reach an almost superhuman unreason and intolerance.
Giving him the full benefit of this difference, the fact remains35 that in other respects he treats his subject just as they treat theirs. He, a pious Christian36, professing37 unbounded adoration38 and awe39 of his Divinity, coolly analyses and makes riddles40 of and dissects this Divinity as if it were a sample of air, a certain number, a dead body. This humble-minded devotee, who knows so well that he is finite and that God is infinite, and that the finite cannot conceive, much less comprehend, much less express the infinite, yet expounds this Infinite with the most complete and complacent41 knowledge, turns it inside out and upside down, tells us all about it, cuts it up into three parts, and then glues it together again with a glue that has the tenacity42 of atrocious wrongheadeduess instead of the coherence43 of logic8, puts his mark upon it, and says, “This is the only genuine thing in the God line. If you are taken in by any other, why, go and be damned;” and having done all this, finishes by chanting “Glory be to the Father, and to the Son, and to the Holy Ghost!” And the pious are not shocked by what they should abhor44 as horrible sacrilege and blasphemy45; they are shocked only by the “Go, and be damned,” which is the prologue46 and epilogue of the blasphemy. Were the damnatory clauses omitted, it appears that even the most devout47 worshippers could comfortably chant the “Glory be to the Father, and to the Son, and to the Holy Ghost” immediately after they had been thus degrading Father, Son, and Holy Ghost to the level and beneath the level of their low human understanding. And these very people are horrified48 by the lack of veneration49 in Atheists and infidels! What infidel ever dealt with God more contemptuously and blasphemously50 than this creed has dealt with him? Can it be expected that sane51 and sensible men, who have out-grown the prejudices sucked in with their mothers’ milk, will be reconverted to reverence a Deity whom his votaries52 dare to treat in this fashion?
Ere we conclude, it may be as well to anticipate a probable objection. It may likely enough be urged that the author and reciters cf the creed do not pretend to know the Deity so thoroughly as we have assumed, since they avouch53 very early in the creed that the three persons of the Godhead are one and all incomprehensible. If the word incomprehensible, thus used, means (what it apparently54 meant in the author’s mind) unlimited55 as to extension, just as the word eternal means unlimited as to time, the objection is altogether wide of the mark.. But even if the word incomprehensible be taken to mean (what it apparently means in the minds of most people who use the creed) beyond the comprehension or capacity of the human intellect, still the objection is without force. For in the same sense a tuft of grass, a stone, anything and everything in the world is beyond the capacity of the human intellect: the roots of a tuft of grass strike as deeply into the incomprehensible as the mysteries of the Deity. Relatively56 this creed tells us quite as much about God as ever the profoundest botanist57 can tell us about the grass; in fact, it tells relatively more, for it implies a knowledge of the Final Cause of the subsistence of God, which no future botanist can tell or imply of the grass.
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1 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
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2 creed | |
n.信条;信念,纲领 | |
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3 frankly | |
adv.坦白地,直率地;坦率地说 | |
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4 thoroughly | |
adv.完全地,彻底地,十足地 | |
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5 adoption | |
n.采用,采纳,通过;收养 | |
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6 pious | |
adj.虔诚的;道貌岸然的 | |
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7 kindly | |
adj.和蔼的,温和的,爽快的;adv.温和地,亲切地 | |
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8 logic | |
n.逻辑(学);逻辑性 | |
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9 obstinate | |
adj.顽固的,倔强的,不易屈服的,较难治愈的 | |
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10 irrationality | |
n. 不合理,无理性 | |
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11 exquisitely | |
adv.精致地;强烈地;剧烈地;异常地 | |
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12 delightful | |
adj.令人高兴的,使人快乐的 | |
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13 chapel | |
n.小教堂,殡仪馆 | |
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14 everlastingly | |
永久地,持久地 | |
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15 everlasting | |
adj.永恒的,持久的,无止境的 | |
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16 essentially | |
adv.本质上,实质上,基本上 | |
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17 retention | |
n.保留,保持,保持力,记忆力 | |
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18 considerably | |
adv.极大地;相当大地;在很大程度上 | |
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19 depressed | |
adj.沮丧的,抑郁的,不景气的,萧条的 | |
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20 pervading | |
v.遍及,弥漫( pervade的现在分词 ) | |
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21 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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22 confession | |
n.自白,供认,承认 | |
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23 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 | |
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24 constituents | |
n.选民( constituent的名词复数 );成分;构成部分;要素 | |
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25 precisely | |
adv.恰好,正好,精确地,细致地 | |
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26 mathematician | |
n.数学家 | |
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27 riddle | |
n.谜,谜语,粗筛;vt.解谜,给…出谜,筛,检查,鉴定,非难,充满于;vi.出谜 | |
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28 deity | |
n.神,神性;被奉若神明的人(或物) | |
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29 dissects | |
v.解剖(动物等)( dissect的第三人称单数 );仔细分析或研究 | |
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30 corpse | |
n.尸体,死尸 | |
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31 purveyed | |
v.提供,供应( purvey的过去式和过去分词 ) | |
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32 expounds | |
论述,详细讲解( expound的第三人称单数 ) | |
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33 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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34 analogous | |
adj.相似的;类似的 | |
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35 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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36 Christian | |
adj.基督教徒的;n.基督教徒 | |
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37 professing | |
声称( profess的现在分词 ); 宣称; 公开表明; 信奉 | |
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38 adoration | |
n.爱慕,崇拜 | |
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39 awe | |
n.敬畏,惊惧;vt.使敬畏,使惊惧 | |
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40 riddles | |
n.谜(语)( riddle的名词复数 );猜不透的难题,难解之谜 | |
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41 complacent | |
adj.自满的;自鸣得意的 | |
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42 tenacity | |
n.坚韧 | |
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43 coherence | |
n.紧凑;连贯;一致性 | |
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44 abhor | |
v.憎恶;痛恨 | |
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45 blasphemy | |
n.亵渎,渎神 | |
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46 prologue | |
n.开场白,序言;开端,序幕 | |
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47 devout | |
adj.虔诚的,虔敬的,衷心的 (n.devoutness) | |
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48 horrified | |
a.(表现出)恐惧的 | |
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49 veneration | |
n.尊敬,崇拜 | |
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50 blasphemously | |
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51 sane | |
adj.心智健全的,神志清醒的,明智的,稳健的 | |
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52 votaries | |
n.信徒( votary的名词复数 );追随者;(天主教)修士;修女 | |
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53 avouch | |
v.确说,断言 | |
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54 apparently | |
adv.显然地;表面上,似乎 | |
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55 unlimited | |
adj.无限的,不受控制的,无条件的 | |
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56 relatively | |
adv.比较...地,相对地 | |
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57 botanist | |
n.植物学家 | |
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