Walking along the Strand1 and Fleet Street and through the heart of the City, noting the churches on the way—high St. Martin’s, St. Mary-le-Strand, St. Clement2 Danes, the Cathedral, and the many still left wedged in by offices in the narrowest and busiest streets, or lanes of London—I am always reminded of the old wooden ships laid up “in ordinary,” as one sees them at Plymouth and Portsmouth, and elsewhere. The churches, like the ships, though not so surely, may have done good service in their time; but their day is past, never to return. When we reflect on the subject, however, we find manifold differences between the state of the churches and that of the ships. These are dismantled3, unrigged and dismasted, passive white hulls4 ghostly on the waters, as it were the phantoms5 of the old swift-winged and thunder-striking eagles of battle. But the churches remain in all their pride, complete in equipment from lowest vault6 to topmost spire7, even those which are shut silent all the week, without the least pretence8 of use, and in which on Sunday the droning and drowsy9 worship of a meagre congregation “rattles like a withered10 kernel11 in a large shell.” Again, the crews of the ships were discharged as soon as these were put out of commission, while the full crews of the churches, rectors, vicars, ushers12, beadles, are kept on at full pay, and saunter through the old exercises and parades as if they were valiant13 effectives instead of dummies14 and shams15. And this death-in-life of the churches is more dreary17 and doleful than the naked death of the ships.
These churches officially and effetely represent what is called the English Reformation, the most ignoble18 in Europe; which, as Macaulay remarks, merely transferred the full cup from the hand of the Pope to the hand of the King, spilling as little,as possible by the way. It is true that the State Church thus established, in spite of its illogical position, boasted great men in its early days, inspired by patriotism20 as against Rome, with abounding21 faith for the mysteries, with firm belief in the Bible, with full confidence in metaphysical divinity. But now Rome is formidable no longer, the mysteries are seen to be not only incomprehensible but self-contradictory, the Bible has been torn asunder22 by criticism, metaphysical divinity has been proved baseless; all the best thought of the age abandons the Church and disregards its dogmas; it has great men no more, nor ever again will have. Its general character is well hit off by Ruskin, himself a devoted23 Christian24, in the phrase “the smooth proprieties25 of lowland Protestantism.”’ It may be worth while to quote a little more from him on this subject (“Modern Painters,” part v., chap. 20, “The Mountain Glory”)—“But still the large aspect of the matter is always, among Protestants, that formalism, respectability, orthodoxy, caution and propriety26, live by the slow stream that encircles the lowland abbey or cathedral; and that enthusiasm, poverty, vital faith and audacity27 of conduct, characterise the pastor28 dwelling29 by the torrent30 side.” And again: “Among the fair arable31 lands of England and Belgium extends an orthodox Protestantism or Catholicism—prosperous, creditable and drowsy; but it is among the purple moors32 of the highland33 border, the ravines of Mount Genévre, and the crags of the Tyrol, that we shall find the simplest evangelical faith and the purest Romanist practice.” In other words, in religion the highlander34 is enthusiastic and superstitious35, the low-lander lukewarm and worldly. Thus our fat English Church still keeps to the text, “By grace ye are saved;” but its grace now is chiefly of deportment. It boasts that its clergy36 are gentlemen; and they may be, as a rule, in society, though we unbelievers seldom find them so in controversy37; and it seems to be persuaded that we should continue to allow it several million pounds a year to keep up this supply of gentlemen, when every profession, every trade shows gentlemen quite as good, with the advantages of more intellect, more experience of life, more courage and more sincerity39.
There is indeed a section of the clergy full of zeal—to restore the priesthood. How some of these gentlemen compound with their consciences in taking English pay and position for doing Romish work, is a standing40 puzzle to honest laymen41 untrained in casuistry. But as they do rank themselves among the parsons of our State Church, their ecclesiastical pretensions42 are even more ludicrous than they are outrageously43 arrogant44. For ever preaching up the authority and discipline of the Church, they are the first to rebel against it when it does not suit their whims45. Thus Mr. Tooth, of Hatcham, not only defies an Act of Parliament, but also defies his bishop46, and has plenty of abettors in doing both. I read in the Daily News: “Two of Mr. Tooth’s supporters, whose letters we have published, insist that the Public Worship Regulation Act is not law and is not binding47 on Churchmen, because it has never received the sanction of Convocation”—the said Convocation having about as much influence and authority in the country as a tavern48 discussion society.
Again: “One writer talks of the Church having been declared to be free from all civil jurisdiction49 in spiritual affairs by many successive Sovereigns. We did not know that our Sovereigns had a right to make laws by Royal declarations, [and] not merely for their own time, but for all time. According to these principles of constitutional government we have three rival law-making powers in England—the Parliament, with the Sovereign for one; the Declaration of the Sovereign for another; and Convocation for a third. Of these Parliament would seem to be the weakest, for it cannot negative the proceedings50 of the other two; but either of these two can declare invalid51 what it has done.” Can anything be more absurd? Here is a State Church established by Parliament with the sanction of the monarch52, endowed with national endowments, liable to be disestablished and disendowed by Parliament with the sanction of the monarch; yet many of its ministers claim to be free from the authority of the State and Parliament to which it owes its existence and subsistence! If they really desire such freedom, they can easily obtain it. They have but to sever38 their adulterous connexion with the State, restoring to the nation the endowments they have so long misused53, and they will then be emancipated54 from all control, at liberty to teach what doctrines55 and practise what ritual they please. But these super-spiritual clergy keep a desperate clutch on the revenues. If anything could be more absurd than the defiance56 of Parliament, it would be the defiance of their ecclesiastical superiors by these champions of absolute ecclesiastical subordination. His bishop inhibits57 Mr. Tooth, Mr. Tooth coolly disregards the inhibition, and one who sympathises with him calmly writes to the Daily News? “Considering how bishops58 have been appointed since the Reformation, it is hard to see why Mr. Tooth and your correspondents should even pretend to obey them.” This is frightful59, and may well make even the hardened sceptic shudder60. What! a genuine successor of the Apostles (else the English Church has no genuine priesthood) chosen by the Holy Ghost itself (in obedience61 to the recommendation of the King or Queen) against his own humble62 wish (for he declared Nolo Episcopari); and English Churchmen need not even pretend to obey him! Such is the subordination of those who maintain the extreme authority of the Church!
Jesus has told us that a house divided against itself cannot stand, and the house of our State Church is divided against itself most savagely63. But as the factions64, while opposed to each other in all else, thoroughly65 agree in adhering to their endowments and privileges, and with this object shore up and buttress66 the edifice67 whose fall would be otherwise imminent68, it behoves us to exert ourselves in bringing to the ground as speedily as possible the unsure and dangerous building, and diverting the immense funds misemployed in sustaining its uselessness to the real edification of the people. For as materially the Church of St. Mary is planted silent, void and death-like in the midst of the living currents of the Strand, obstructing69 and breaking the broad stream into two narrow arms, so intellectually and morally, in whatever channel our active life may flow, we find a similar obstacle, and in all directions we meet one cry—“The Church stops the way.”
But when we have removed the obstacle, when we have blasted it as the Americans recently blasted that other rock of Hell-gate, clearing the entrance to New York’s noble harbor, we shall find another and a more inveterate71 obstacle fronting us—a Book. A book seems but a slight thing to bar the way; but multiplied by millions and millions, and desperately72 defended as divine and infallible by legions of zealots, it constitutes a far more formidable barricade73 than the stoutest74 church of stone. The various sects75 of Nonconformists, who all join with us in attacking the State Church, will all join the Churchmen to maintain against us their common fetish, the Bible. Regarding this as a human production, there is much of it which we highly esteem76; but regarded as the word of God, it works far more evil than good, and the evil is ever increasing while the good decreases; for the revelations of science grow ever more clear, and men must more and more strain their consciences and sophisticate their intellects in order to believe that they believe in the super-human character of the book which reason and science show to be so thoroughly human. We are told by men whom we respect that, considered historically, Christianity and the other great religions merit better treatment than we are wont77 to accord them. Certainly they merit better treatment than is accorded them by those who crudely brand them all alike, in all their doctrines and legends and ritual, as the mere19 inventions of priestcraft fostered by kingcraft and statecraft. But we are far from committing ourselves to such an impeachment78, not less monstrous79 than the most monstrous superstition80 it assails81. We freely recognise the naturalness of these religions in the past, their genuine consonance with the communities wherein they arose and prevailed; the sincerity and truth and nobleness formulated82, however erroneously, in many of their dogmas, embodied83, however imperfectly, in many of their myths; but we see that their day is gone by; we cannot allow the past, which was the real childhood and youth of mankind, to dominate the present, which is its riper age; we discern that the errors of the dogmas and the fiction of the myths are now so obvious and incontestable that to revere84 them as faultless and authentic85 is a gross self-delusion. When we say—“The tree is dead; cut it down, why cumbereth it the ground?” we do not imply that it never bore good fruit. On the other hand, when we admit that it once bore good fruit, we do not imply that it is not now dead and an encumbrance86 to the ground. It is precisely87 because we do consider these old faiths historically, because we fully88 recognise their early efficiency and vigor89, that we can thoroughly realise their decrepitude90 and dissolution. And taking western Christianity in particular, both the Roman embodied in Mary and the Protestant embodied in Jesus, we affirm that it has no longer real life, but only the “ghastly affectation of life.” Reason and science have disembowelled it, have removed its heart and its brain. It is ready for the historical embalmer91. Its great part in the drama of human life is played out; it is still kept above ground, its life still asserted, because large numbers would lose much by the frank acknowledgement of its decease, and other large numbers who cannot bring themselves to face the fact of its death, persist in hoping against hope that the lifelessness is hut a swoon or a cataleptic fit, from which it will yet awaken92 with renewed strength. We, however, dare to see what we cannot help seeing, we venture to avow93 the fact which is beyond fair dispute. Doubtless the living man did brave work in his time; but shall we therefore bow down worshipping his mummy, and keep it from its sepulchre, and continue to allot94 immense revenues to his army of servitors who have now no service to render? No; the sooner we bury the corpse95 and send the servitors about their business the better for us and for them.
Thus far I think all Secularists will go with me. But for many, perhaps the majority of us, who are not only Secularists, but Republicans, there is a third great obstacle, the Throne, which is now little else than a costly96 sham16. Yet, sham as it is, it is still strong to obstruct70, being encompassed97 and fortified98 by the power of the nobles, the power of the clergy, the power of the wealthy, the degraded and degrading snobbishness99 of the middle and lower middle classes. The artisans and laborers100 generally, as we know, care nothing for it or are distinctly hostile. We have had some great monarchs101, though the greatest we ever had was crown-less, and we can yield to monarchy102 in the past something of such historical respect as we yield to Christianity. But who that is not a very serf by nature can feel any genuine respect for monarchy as we have it in these days? when the main duty of the King or Queen is to countersign103 the decrees of Parliament; a duty which the Lord Chancellor104 or the Speaker could perform just as well and with more promptitude. One need not dwell on the character of the reigning105 house, which, brought ignobly106 to the throne, has been consistently ignoble from the first until the accession of her present Most Gracious Majesty107. A much nobler royal family would be just as superfluous108 now as the present we have outgrown109 the need of a paternal110 or guardian111 king. Nor is the question of principle really affected112 by the fact that this ignoble family, like other species of the lower animals, is excessively prolific113, and that every prince or princess born of it, costs us several thousands a year. We should not grudge114 the money for service rendered; the gravamen of our impeachment is that no monarch now can render service of value. The effective energy of our monarchy in these days is well symbolised in the procedure at the opening of Parliament—royal carriages without royal occupants; royal life-guards with no royal life to guard; a royal robe spread on a vacant throne; the Lord Chancellor reading a royal speech composed by responsible ministers. Her Majesty during fourteen long years has been doing her best to teach us how well we can get on without a monarch, and how stupid we are therefore to keep one at a great expense. We may find something venerable in the throne when put aside and conserved115 simply as a curious relic116 of the past; we find it merely absurd while retained for useless use, a pretentious117 seat with no one to sit in it. As Théophile says: “Si rien nest plus beau que l’antique, est plus laid que le suranné.”
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strand
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| vt.使（船）搁浅，使（某人）困于（某地） | |
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clement
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| adj.仁慈的；温和的 | |
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dismantled
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| 拆开( dismantle的过去式和过去分词 )； 拆卸； 废除； 取消 | |
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hulls
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| 船体( hull的名词复数 )； 船身； 外壳； 豆荚 | |
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phantoms
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| n.鬼怪，幽灵( phantom的名词复数 ) | |
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vault
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| n.拱形圆顶，地窖，地下室 | |
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spire
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| n.(教堂)尖顶，尖塔，高点 | |
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pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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drowsy
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| adj.昏昏欲睡的，令人发困的 | |
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withered
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| adj. 枯萎的，干瘪的，（人身体的部分器官）因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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kernel
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| n.(果实的)核，仁；(问题)的中心，核心 | |
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ushers
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| n.引座员( usher的名词复数 )；招待员；门房；助理教员v.引，领，陪同( usher的第三人称单数 ) | |
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valiant
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| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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dummies
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| n.仿制品( dummy的名词复数 )；橡皮奶头；笨蛋；假传球 | |
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shams
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| 假象( sham的名词复数 )； 假货； 虚假的行为（或感情、言语等）； 假装…的人 | |
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sham
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| n./adj.假冒(的)，虚伪(的) | |
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dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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patriotism
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| n.爱国精神，爱国心，爱国主义 | |
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abounding
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| adj.丰富的，大量的v.大量存在，充满，富于( abound的现在分词 ) | |
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asunder
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| adj.分离的，化为碎片 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...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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proprieties
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| n.礼仪，礼节；礼貌( propriety的名词复数 )；规矩；正当；合适 | |
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propriety
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| n.正当行为；正当；适当 | |
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audacity
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| n.大胆，卤莽，无礼 | |
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pastor
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| n.牧师，牧人 | |
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dwelling
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| n.住宅，住所，寓所 | |
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torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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arable
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| adj.可耕的，适合种植的 | |
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moors
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| v.停泊，系泊（船只）( moor的第三人称单数 ) | |
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highland
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| n.(pl.)高地，山地 | |
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highlander
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| n.高地的人，苏格兰高地地区的人 | |
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superstitious
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| adj.迷信的 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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controversy
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| n.争论，辩论，争吵 | |
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sever
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| v.切开，割开；断绝，中断 | |
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sincerity
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| n.真诚，诚意；真实 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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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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pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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outrageously
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| 凶残地； 肆无忌惮地； 令人不能容忍地； 不寻常地 | |
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arrogant
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| adj.傲慢的，自大的 | |
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WHIMS
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| 虚妄，禅病 | |
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bishop
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| n.主教，（国际象棋）象 | |
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47
binding
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| 有约束力的，有效的，应遵守的 | |
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48
tavern
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| n.小旅馆，客栈；小酒店 | |
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jurisdiction
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| n.司法权，审判权，管辖权，控制权 | |
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proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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51
invalid
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| n.病人，伤残人；adj.有病的，伤残的；无效的 | |
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monarch
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| n.帝王，君主，最高统治者 | |
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53
misused
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| v.使用…不当( misuse的过去式和过去分词 )；把…派作不正当的用途；虐待；滥用 | |
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emancipated
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| adj.被解放的，不受约束的v.解放某人（尤指摆脱政治、法律或社会的束缚）( emancipate的过去式和过去分词 ) | |
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55
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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56
defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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inhibits
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| 阻止，抑制( inhibit的第三人称单数 )； 使拘束，使尴尬 | |
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58
bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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frightful
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| adj.可怕的；讨厌的 | |
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shudder
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| v.战粟，震动，剧烈地摇晃；n.战粟，抖动 | |
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obedience
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| n.服从，顺从 | |
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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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savagely
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| adv. 野蛮地，残酷地 | |
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factions
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| 组织中的小派别，派系( faction的名词复数 ) | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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buttress
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| n.支撑物；v.支持 | |
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edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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imminent
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| adj.即将发生的，临近的，逼近的 | |
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obstructing
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| 阻塞( obstruct的现在分词 )； 堵塞； 阻碍； 阻止 | |
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obstruct
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| v.阻隔，阻塞(道路、通道等)；n.阻碍物，障碍物 | |
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inveterate
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| adj.积习已深的，根深蒂固的 | |
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desperately
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| adv.极度渴望地，绝望地，孤注一掷地 | |
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barricade
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| n.路障，栅栏，障碍；vt.设路障挡住 | |
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stoutest
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| 粗壮的( stout的最高级 )； 结实的； 坚固的； 坚定的 | |
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sects
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| n.宗派，教派( sect的名词复数 ) | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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wont
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| adj.习惯于；v.习惯；n.习惯 | |
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impeachment
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| n.弹劾；控告；怀疑 | |
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monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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superstition
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| n.迷信，迷信行为 | |
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assails
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| v.攻击( assail的第三人称单数 )；困扰；质问；毅然应对 | |
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formulated
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| v.构想出( formulate的过去式和过去分词 )；规划；确切地阐述；用公式表示 | |
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embodied
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| v.表现( embody的过去式和过去分词 )；象征；包括；包含 | |
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revere
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| vt.尊崇，崇敬，敬畏 | |
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authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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encumbrance
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| n.妨碍物，累赘 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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vigor
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| n.活力，精力，元气 | |
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decrepitude
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| n.衰老；破旧 | |
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embalmer
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| 尸体防腐者 | |
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awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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avow
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| v.承认，公开宣称 | |
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allot
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| v.分配；拨给；n.部分；小块菜地 | |
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corpse
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| n.尸体，死尸 | |
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costly
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| adj.昂贵的，价值高的，豪华的 | |
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encompassed
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| v.围绕( encompass的过去式和过去分词 )；包围；包含；包括 | |
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fortified
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| adj. 加强的 | |
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snobbishness
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| 势利； 势利眼 | |
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laborers
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| 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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monarchs
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| 君主，帝王( monarch的名词复数 ) | |
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monarchy
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| n.君主，最高统治者；君主政体，君主国 | |
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countersign
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| v.副署，会签 | |
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chancellor
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| n.(英)大臣；法官；(德、奥)总理；大学校长 | |
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reigning
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| adj.统治的，起支配作用的 | |
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ignobly
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| 卑贱地，下流地 | |
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majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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superfluous
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| adj.过多的，过剩的，多余的 | |
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outgrown
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| 长[发展] 得超过（某物）的范围( outgrow的过去分词 )； 长[发展]得不能再要（某物）； 长得比…快； 生长速度超过 | |
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paternal
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| adj.父亲的，像父亲的，父系的，父方的 | |
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guardian
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| n.监护人；守卫者，保护者 | |
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affected
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| adj.不自然的，假装的 | |
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prolific
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| adj.丰富的，大量的；多产的，富有创造力的 | |
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grudge
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| n.不满，怨恨，妒嫉；vt.勉强给，不情愿做 | |
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115
conserved
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| v.保护，保藏，保存( conserve的过去式和过去分词 ) | |
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relic
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| n.神圣的遗物，遗迹，纪念物 | |
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pretentious
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| adj.自命不凡的，自负的，炫耀的 | |
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