Paul was in some respects a better teacher than Jesus. He was more practical, and with all his misty3 metaphysics he had a firmer hold on the realities of life. But with respect to women, he follows dutifully in his Savior's wake, and elaborates, rather than supplements, the sexual injunctions we have already dealt with. Like his Master, he looks down upon marriage, and is evidently of opinion that if men should not make themselves eunuchs they should live as such, The American Shakers are only carrying out his policy in this respect. If all the world imitated them the human race would soon expire. It would then be impossible to adopt the children of outsiders, families would be gradually extinguished, and the second coming of Christ would be prematurely4 hastened.
Paul was a bachelor, and a crusty one. According to tradition or calumny5, he was jilted by a Jewish woman, and this may account for his peevish6 attitude towards the sex. In the seventh chapter of the first of Corinthians he gives vent7 to a great deal of nasty nonsense. "It is good," he says, "for a man not to touch a woman," If he had meant by this that men were not to thrash their wives we should have thoroughly8 agreed with him. But what he means is that there should be no sexual intercourse9. He was especially severe on young widows who contemplated10 a second marriage. No doubt if he had seen a young widow whose weeds, as is generally the case, were arranged coquettishly, he would have muttered "Anathema11 Maranatha." As his own constitution was liable to occasional weaknesses, he might have added, "Get thee behind me, Satan."
A few verses later he expresses himself with greater clearness than Jesus Christ ever attained12 to: "I say therefore to the unmarried and widows, It is good for them if they abide13 even as I. But if they cannot contain, let them marry; for it is better to marry than to burn." Paul wished the same end as Jesus. He desired to see every person celibate14, but having a little more common sense than Jesus, he saw that such preaching would never be extensively practised (especially by young widows) and he was obliged to make a concession15 to human frailty16. The very fact, however, shows that his view of the question was radically17 wrong. Marriage is not an excusable weakness, but the normal condition of mankind. Physiologically18, mentally, and morally this truth holds good. Even the highest virtues19 have never sprung from monasteries20 and convents, but from the rude rough world of toiling21 and suffering men and women outside.
According to Paul, although marriage was lawful22, virginity was a higher state; that is, to be perfect, a woman must stultify23 her nature and trample24 upon her maternal25 instincts. It also implies that she is essentially26 impure27, and that she can only please God by abnegating her sex. This is the deepest disrespect of womanhood, as every healthy wife and mother would admit if such stuff were taught by another than Paul.
The great apostle troubled his poor head about the heads of women. If he lived now when the ladies affect short hair he would go raving28 mad. It was a subject on which he felt profoundly. To his mind a woman losing her long hair, was like an angel falling from glory. He warns the whole sex against meddling29 with their tresses. Men, however, are recommended to crop close, long hair being "shameful30." We have a shrewd suspicion that Paul was bald. Perhaps if hair restorer had been then invented a successful trial might have considerably31 changed his views upon this subject.
Man was not created for woman, says Paul, but woman for man. He is of course alluding32 to the old Rib33 Story. But a similar observation would have been as sensible about the two halves of a pair of scissors. When they meet what does it matter which was made for the other? Consistently with this view he says, "Wives, submit yourselves unto your own husbands as unto the Lord... as the Church is subject unto Christ so let the wives be to their husbands in everything." Some men have tried this with no great success, and many a man thinks he is having his own way "in everything" when he is sweetly and beautifully led by the nose. Obedience34 is a hateful word in marriage. Its introduction makes the wife a legalised concubine. Besides, if there must be obedience, Paul's rule is ridiculously sweeping35, for some women have more sense and judgment36 than their husbands. Every afflicted37 woman who applies to the magistrate38 for relief from the sot who curses her home is flying in the face of Paul. "My dear woman," the magistrate should say, "your request is very reasonable, but it is very unorthodox. Go home and read the fifth chapter of Ephesians, where you will see that wives must obey their husbands in everything."
Paul (1 Cor. xiv. 34, 35; Tim. ii. 11, 12) warns women to keep silence in church, for "it is not permitted unto them to speak." Having written this line, Paul must have got up and strutted39 round the room like a ruffled40 cock. "Let the woman," he says, "learn in silence with all subjection. I suffer not a woman to teach, nor to usurp41 authority over the man, but to be in silence." Hear, hear! from the males in the body of the synagogue. Evidently Paul could bray42 on occasion as lustily as Balaam's ass43. If the women "will learn anything," which he clearly thought problematical, "let them ask their husbands at home." Fancy some women with no other sources of information!
The reason Paul gives for woman's inferiority is that Mrs. Eve was first tempted44 by the serpent. And a capital thing too! If Mrs. Eve had not eaten that apple the human race would still number two, or else, if none of them died, they would be thicker than barrelled herrings.
Our Church of England marriage service follows the teaching of Paul. While the husband promises to-love the wife, the wife promises to love, honor and obey the husband. Many ladies say these words at the altar with a mental reservation. When they are obliged to do this they tacitly admit that Paul and the Church are wrong. But if so the Bible is wrong. The fact is that the "blessed book," instead of being woman's best friend, is her worst enemy. The Tenth Commandment makes her domestic property, and Paul winds up by telling her that her sole duty is to play second fiddle45 in a minor46 key.
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1 Christian | |
adj.基督教徒的;n.基督教徒 | |
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2 derived | |
vi.起源;由来;衍生;导出v.得到( derive的过去式和过去分词 );(从…中)得到获得;源于;(从…中)提取 | |
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3 misty | |
adj.雾蒙蒙的,有雾的 | |
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4 prematurely | |
adv.过早地,贸然地 | |
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5 calumny | |
n.诽谤,污蔑,中伤 | |
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6 peevish | |
adj.易怒的,坏脾气的 | |
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7 vent | |
n.通风口,排放口;开衩;vt.表达,发泄 | |
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8 thoroughly | |
adv.完全地,彻底地,十足地 | |
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9 intercourse | |
n.性交;交流,交往,交际 | |
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10 contemplated | |
adj. 预期的 动词contemplate的过去分词形式 | |
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11 anathema | |
n.诅咒;被诅咒的人(物),十分讨厌的人(物) | |
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12 attained | |
(通常经过努力)实现( attain的过去式和过去分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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13 abide | |
vi.遵守;坚持;vt.忍受 | |
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14 celibate | |
adj.独身的,独身主义的;n.独身者 | |
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15 concession | |
n.让步,妥协;特许(权) | |
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16 frailty | |
n.脆弱;意志薄弱 | |
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17 radically | |
ad.根本地,本质地 | |
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18 physiologically | |
ad.生理上,在生理学上 | |
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19 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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20 monasteries | |
修道院( monastery的名词复数 ) | |
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21 toiling | |
长时间或辛苦地工作( toil的现在分词 ); 艰难缓慢地移动,跋涉 | |
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22 lawful | |
adj.法律许可的,守法的,合法的 | |
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23 stultify | |
v.愚弄;使呆滞 | |
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24 trample | |
vt.踩,践踏;无视,伤害,侵犯 | |
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25 maternal | |
adj.母亲的,母亲般的,母系的,母方的 | |
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26 essentially | |
adv.本质上,实质上,基本上 | |
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27 impure | |
adj.不纯净的,不洁的;不道德的,下流的 | |
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28 raving | |
adj.说胡话的;疯狂的,怒吼的;非常漂亮的;令人醉心[痴心]的v.胡言乱语(rave的现在分词)n.胡话;疯话adv.胡言乱语地;疯狂地 | |
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29 meddling | |
v.干涉,干预(他人事务)( meddle的现在分词 ) | |
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30 shameful | |
adj.可耻的,不道德的 | |
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31 considerably | |
adv.极大地;相当大地;在很大程度上 | |
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32 alluding | |
提及,暗指( allude的现在分词 ) | |
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33 rib | |
n.肋骨,肋状物 | |
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34 obedience | |
n.服从,顺从 | |
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35 sweeping | |
adj.范围广大的,一扫无遗的 | |
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36 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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37 afflicted | |
使受痛苦,折磨( afflict的过去式和过去分词 ) | |
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38 magistrate | |
n.地方行政官,地方法官,治安官 | |
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39 strutted | |
趾高气扬地走,高视阔步( strut的过去式和过去分词 ) | |
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40 ruffled | |
adj. 有褶饰边的, 起皱的 动词ruffle的过去式和过去分词 | |
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41 usurp | |
vt.篡夺,霸占;vi.篡位 | |
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42 bray | |
n.驴叫声, 喇叭声;v.驴叫 | |
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43 ass | |
n.驴;傻瓜,蠢笨的人 | |
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44 tempted | |
v.怂恿(某人)干不正当的事;冒…的险(tempt的过去分词) | |
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45 fiddle | |
n.小提琴;vi.拉提琴;不停拨弄,乱动 | |
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46 minor | |
adj.较小(少)的,较次要的;n.辅修学科;vi.辅修 | |
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