"The inductions10 contained in the Principles of Sociology and in Part II. of the Principles of Ethics are based mainly, though not wholly, upon the classified materials contained in The Descriptive Sociology, compiled between 1867 and 1881 by three University men I engaged for the purpose. When using this compilation11 of facts concerning sixty-eight different societies I have habitually12 trusted to the compilers. For even had I been in good health, it would have been impossible for me to verify all their extracts from multitudinous books. In some cases, where the work was at hand, I have referred for verification; and have usually done so in the case of extracts from the Bible; now and then, as I remember, rejecting the extracts given to me as being not justified13 by the context. But in the case in point it seems that I had not been sufficiently14 careful. It is only after reading the preceding chapter that it becomes clear that the passage I quoted must be taken as part of an argument with an imaginary interlocutor, rather than as expressive15 of St. Paul's own sentiment. It must, I think, be admitted that the presentation of the thought is a good deal complicated, and, in the absence of the light thrown upon it by the preceding chapter, is liable to be misunderstood. I regret that I misunderstood it."
This explanation and apology are, of course, most satisfactory. Saint Paul is cleared by Mr. Spencer's certificate, and the Independent remarks that this is "a noble codicil16 to Mr. Spencer's chapter on Veracity." Nay17, it professes18 high "admiration19" for him as the "greatest living philosopher of the English-speaking race." Thus the "Comedy of Errors" is followed by "All's Well that Ends Well," and the curtain falls on compliments and embraces.
It really seems a shame to disturb this pleasant harmony, but we feel compelled to say something to the Independent and to Mr. Herbert Spencer about the Apostle Paul.
In the first place we must observe that Mr. Spencer's "erroneous" statement about the great apostle, while it may be an aspersion, is certainly not extraordinary. It has repeatedly been made by the apostle's adverse20 critics, and even by some of his admirers. Without citing a long list of them, we will give two—both English, and both judicial21. Jeremy Bentham, the great reformer of our jurisprudence, wrote a work entitled Not Paul, but Jesus, in which he contends through four hundred pages that Paul was mercenary, ambitious, and an unscrupulous liar22. To cull23 a single passage from Bentham's book is like picking one raisin24 from a rich plum-pudding. Every sentence is an indictment25. And surely after Bentham's trenchant26 performance it is idle for an English journal to pretend that there is anything "extraordinary" in Mr. Spencer's "erroneous" accusation27. The other judicial writer, also belonging to the English race, is Sir Richard David Hanson, who was for some time Chief Justice of South Australia. In his able work on The Apostle Paul there is an admirable summing-up of the hero's character. After admitting Paul's ability, persistence28, courage, and other virtues29, he remarks—"But these are accompanied by what in an uninspired man would be called pride, jealousy30, disdain31, invective32, sophistry33, time-serving and intolerance." This is pretty strong; and "sophistry" and "time-serving" are only euphemisms34 for lying in preaching and practice.
So much for the Independent, and now for Mr. Spencer. It must be observed that one part of his "erroneous" statement cannot be repudiated35. The apostle distinctly says, "being crafty36, I caught you with guile" (2 Uor. xii. 16), so that "piquing himself on his craft and guile" must stand while this text remains37 in the Epistle. Mr. Spencer allows that, in the third of Romans, the "presentation of the thought is a good deal complicated," and "liable to be misunderstood"; but, if read in the light of the preceding chapter, the passage about lying to the glory of God "must be taken as part of an argument with an imaginary interlocutor." Perhaps so; but which is speaking in the seventh verse? Paul or his opponent? Mr. Spencer does not say. Yet this is the real point. To us it seems that Paul is speaking. Of course it may be urged that he is speaking ironically. But this is not Mr. Spencer's contention38. It is not clear what he does mean; in fact, he seems to have caught a little of Paul's confusion.
We have no objection to reading the seventh verse of the third of Romans in the light of the preceding chapter. But should it not also be read in the light of Christian39 history? Have honest openness and strict veracity been ever regarded as essential virtues in the propagation of the gospel? And why is it likely that Paul, of all men, escaped the contagion40 of fraud, which has always disgraced the Christian Church? The ordinary Protestant imagines, or pretends, that the Catholic Church has been the great impostor; but this is nonsense to the student of early Christianity. Mosheim remarks that the "pernicious maxim41" that "those who make it their business to deceive with a view of promoting the cause of truth were deserving rather of commendation than of censure," was "very early recognised by the Christians42." Bishop43 Ellicott similarly observes that "history forces upon us the recognition of pious44 fraud as a principle which was by no means inoperative in the earliest ages of Christianity." Middleton likewise reflects that the bold defiance45 of honesty and truth displayed by the Fathers of the fourth century "could not have been acquired, or become general at once, but must have been carried gradually to that height, by custom and the example of former times, and a long experience of what the credulity and superstition46 or the multitude would bear." So far, indeed, were the "earlier ages" from being remarkable47 for integrity, that Middleton says there never was "any period of time" in which fraud and forgery48 more abounded. The learned Casaubon also complains that it was in "the earliest times of the Church" that it was "considered a capital exploit to lend to heavenly truth the help of invention, in order that the new doctrine49 might be more readily allowed by the wise among the Gentiles." Mosheim even finds that the period of fraud began "not long after Christ's ascension." And it continued, without a blush of shame on Christian cheeks; not growing worse, for that was impossible; until Eusebius, in the fourth century, remarked as a matter of course that he had written what redounded50 to the glory, and suppressed whatever tended to the disgrace of religion.
Now if fraud was practised as a pious principle in the very earliest ages of Christianity; if it continued for as many centuries as it could pass with impunity51; if it was so systematic52 and prolonged, and carried to such a height, that Herder declared "Christian veracity" fit to rank with "Punic Faith"; what right has anyone—even a Christian editor—to place Paul above suspicion, or to find a "monstrous53" blunder in his being accused of lying, especially when the historic practice of his co-religionists seems to many persons to be more than half countenanced54 by his own language?
We are not concerned to press the charge of lying against St. Paul. There have been so many liars55 in the Christian Church that one more or less makes very little difference. On the other hand, we cannot accept Mr. Spencer's certificate without reservation. He admits that Paul's language is obscure; and perhaps a little obscurity is to be expected when a man is replying to an accusation which he is not wholly able to rebut56.
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1 apparently | |
adv.显然地;表面上,似乎 | |
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2 veracity | |
n.诚实 | |
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3 ethics | |
n.伦理学;伦理观,道德标准 | |
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4 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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5 piquing | |
v.伤害…的自尊心( pique的现在分词 );激起(好奇心) | |
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6 guile | |
n.诈术 | |
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7 abounded | |
v.大量存在,充满,富于( abound的过去式和过去分词 ) | |
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8 aspersion | |
n.诽谤,中伤 | |
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9 justification | |
n.正当的理由;辩解的理由 | |
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10 inductions | |
归纳(法)( induction的名词复数 ); (电或磁的)感应; 就职; 吸入 | |
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11 compilation | |
n.编译,编辑 | |
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12 habitually | |
ad.习惯地,通常地 | |
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13 justified | |
a.正当的,有理的 | |
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14 sufficiently | |
adv.足够地,充分地 | |
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15 expressive | |
adj.表现的,表达…的,富于表情的 | |
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16 codicil | |
n.遗嘱的附录 | |
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17 nay | |
adv.不;n.反对票,投反对票者 | |
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18 professes | |
声称( profess的第三人称单数 ); 宣称; 公开表明; 信奉 | |
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19 admiration | |
n.钦佩,赞美,羡慕 | |
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20 adverse | |
adj.不利的;有害的;敌对的,不友好的 | |
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21 judicial | |
adj.司法的,法庭的,审判的,明断的,公正的 | |
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22 liar | |
n.说谎的人 | |
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23 cull | |
v.拣选;剔除;n.拣出的东西;剔除 | |
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24 raisin | |
n.葡萄干 | |
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25 indictment | |
n.起诉;诉状 | |
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26 trenchant | |
adj.尖刻的,清晰的 | |
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27 accusation | |
n.控告,指责,谴责 | |
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28 persistence | |
n.坚持,持续,存留 | |
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29 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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30 jealousy | |
n.妒忌,嫉妒,猜忌 | |
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31 disdain | |
n.鄙视,轻视;v.轻视,鄙视,不屑 | |
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32 invective | |
n.痛骂,恶意抨击 | |
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33 sophistry | |
n.诡辩 | |
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34 euphemisms | |
n.委婉语,委婉说法( euphemism的名词复数 ) | |
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35 repudiated | |
v.(正式地)否认( repudiate的过去式和过去分词 );拒绝接受;拒绝与…往来;拒不履行(法律义务) | |
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36 crafty | |
adj.狡猾的,诡诈的 | |
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37 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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38 contention | |
n.争论,争辩,论战;论点,主张 | |
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39 Christian | |
adj.基督教徒的;n.基督教徒 | |
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40 contagion | |
n.(通过接触的疾病)传染;蔓延 | |
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41 maxim | |
n.格言,箴言 | |
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42 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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43 bishop | |
n.主教,(国际象棋)象 | |
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44 pious | |
adj.虔诚的;道貌岸然的 | |
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45 defiance | |
n.挑战,挑衅,蔑视,违抗 | |
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46 superstition | |
n.迷信,迷信行为 | |
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47 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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48 forgery | |
n.伪造的文件等,赝品,伪造(行为) | |
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49 doctrine | |
n.教义;主义;学说 | |
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50 redounded | |
v.有助益( redound的过去式和过去分词 );及于;报偿;报应 | |
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51 impunity | |
n.(惩罚、损失、伤害等的)免除 | |
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52 systematic | |
adj.有系统的,有计划的,有方法的 | |
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53 monstrous | |
adj.巨大的;恐怖的;可耻的,丢脸的 | |
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54 countenanced | |
v.支持,赞同,批准( countenance的过去式 ) | |
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55 liars | |
说谎者( liar的名词复数 ) | |
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56 rebut | |
v.辩驳,驳回 | |
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