Over in America, as well as here in England, the Bible is meeting with misfortune. Christian11 ministers are showing up its blunders and inconsistencies. Its foes12 are now of its own household. Talmage is not frightened, however; he keeps a stiff upper-lip; and it must be admitted, he has a good deal of upper-lip to keep stiff. Since he visited the Holy Land his faith is strong enough to swallow whales. Now he knows that what the Bible says is true.. He has seen the place where it happened.
But faith is a tender plant. Talmage says it is easily destroyed. "I can give you a recipe for its obliteration," he cries; and it is this—"Read infidel books; have long and frequent conversations with sceptics; attend the lectures of those antagonistic13 to religion." Yes, faith is a tender plant. The believer is a hot-house production. He dies in the open-air. The Bible can be read by Freethinkers, and it confirms them in their scepticism; but if a Christian reads infidel books he is lost. Hearing the other side is fatal to his faith. It is Talmage who states so, and, as old Omar Khayyam says, he knows, he knows.
Somewhat paradoxically—but who expects logic14 from the pulpit?—the great Talmage declares, "I do not believe there is an infidel now alive who has read the Bible through." He offers a hundred dollars reward to any infidel "who has read the Bible through twice"—which discounts his certainty that no infidel had read it through once. A good many infidels might apply for that hundred dollars, but Talmage will never hand it over. An infidel's word is not good enough—not for Talmage. "I must have the testimony15," he exclaims, "of someone who has seen him read it all through twice." A very safe condition! for who has ever seen any man read the Bible through? And if the witness happened to be an infidel—as is likely—Talmage would want the testimony of someone else who had seen him see the other man reading it; Talmage is not very wise, but he is not exactly a fool, and he and his money are not soon parted.
There is an "infidel" in America who has read the Bible through. His name is Robert G. Ingersoll. Talmage should discuss the Bible with him. But he won't. He knows what his fate would be in such an encounter. "And they gathered up of the fragments that remained twelve baskets full."
There is also an "infidel" in England who has read the Bible through. More than one, of course, but we know this one so intimately. He was shut up in Holloway Gaol16 for knowing too much about the Bible. During the first eight weeks of his sojourn17 there the "blessed book" was his only companion. It was the Bible, the whole Bible, and nothing but the Bible. That prisoner read it through from the first mistake in Genesis to the last curse in Revelation; read it through as Talmage never did, for there were no distractions18, no letters to answer, no morning and evening newspapers, no visitors dropping in. It was a continuous, undisturbed reading, and the man who did it would be happy to let the public decide whether he does not know the Bible as well as Talmage.
Talmage has a very poor opinion of infidels. He thinks that "bad habits" have much to do with scepticism. His narrow little mind cannot understand how anyone can differ from him without being wicked. Still, for decency19 sake, he makes exceptions. "Mind you," he cries, "I do not say that all infidels are immoral20." How kind! How generous! No doubt the infidels will shed tears of gratitude21. They are not all immoral. Some of them may be nearly as good as Talmage. Certainly some of them are not so avaricious22. Infidels speakers don't insist on having fifty pounds paid in the ante-room before they mount the platform to deliver a lecture.
It appears that Talmage once knew a "pronounced infidel." He was the father of one of the Presidents of the United States. Talmage accepted an invitation to spend a night in his house. "Just before retiring at night, he said, in a jocose23 way: 'I suppose you are accustomed to read the Bible before going to bed, and here is my Bible from which to read. He then told me what portions he would like to have me read, and he only asked for those portions on which he could easily be facetious24."
Talmage gives himself away in this observation. He contends that God wrote the Bible. Why, then, did God write it so that you could easily be facetious about it? It is not so easy to be facetious about Homer, or Plato, or Aristotle, or Dante, or Spinoza, or Shakespeare, or Bacon. There is no humor in the Bible, no wit, and only a little sarcasm25. We do not laugh with it, but at it, which is the most fatal form of laughter. It is awfully26 solemn, but dreadfully absurd. There are things in it to tickle27 an elephant. Surely it is strange that God should write a book that lends itself so easily to ridicule28.
The Spurgeon of Yankeeland goes on to speak about the "internal evidence" of the Bible. This he says is "paramount," though he takes care to skip off as quickly as possible to outside testimony. He cites a number of persons trained up as Christians29 in favor of the "supernatural" character of the Bible. The first is Chief Justice Chase, of the Supreme30 Court of the United States—against whom we put a great jurisprudist like Bentham, and a great judge like Sir James Stephen. The second is President Adams—against whom we put President Lincoln. The third is Sir Isaac Newton—against whom we put Charles Darwin. The fourth is Sir Walter Scott—against whom we put Byron and Shelley. The fifth is Hugh Miller—against whom we put Sir Charles Lyell. The sixth is Edmund Burke—against whom we put Thomas Paine, or, if that will not do, Lord Bolingbroke. The seventh is Mr. Gladstone—against whom we put John Morley. "Enough! Enough!" says Talmage. We say so too. Our names quite balance his names collectively. The game of "authorities" can be played on both sides. But is it worth playing at all? Is a great name a substitute for argument? Is authority as good as evidence? Should the jury decide according to the eminence31 of the pleader's friends, or according to his facts and the force of his reasoning?
Taking advantage of his congregation's ignorance, or exposing his own, Talmage declares that "The discovered monuments of Egypt have chiselled32 on them the story of the sufferings of the Israelites in Egyptian bondage33, as we find it in the Bible." Now, to put it mildly, this is not true. We are also told that "the sulphurous graves of Sodom and Gomorrah have been identified." To put it mildly again, this is not true. We are told next that "the remains34 of the Tower of Babel have been found." This is not true. Assyrian documents are also said to "echo and re-echo the truth of Bible history," This is not true, according to Professor Sayce, who knows more about Assyrian history than Talmage knows about all things whatsoever35. The witness of Assyria repeatedly contradicts the Bible story, not merely in small matters, but in important features. The fact is, Talmage does not know what he is talking about; or, he does know what he is talking about, in which case he is playing a very dirty trick on his hearers' credulity.
With respect to the Pentateuch, it does not trouble Talmage whether it was written by "Moses or Hilkiah or Ezra or Samuel or Jeremiah, or another group of ancients." He declares that "none of them wrote it," for "God wrote the Pentateuch"—that is to say, they "put down only what God dictated36; he signed it afterward37." But where is the signature? And what a paltry38 way is this of evading39 the question at issue! It is all very well to say that the writers of the Pentateuch were "Jehovah's stenographers or typewriters." What we want to know first of all is, who they were, and when they lived.
It is useless to follow Talmage any farther. Suffice it to say that he winds up by warning young Christians against a "Voltaire cyclone40" on the one side, and a "Tom Paine cyclone" on the other side. There is something worse than either—a Talmage puddle41. The young man who sports in that is only fit for—well, Exeter Hall, or Colney Hatch.
点击收听单词发音
1 Vogue | |
n.时髦,时尚;adj.流行的 | |
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2 oracle | |
n.神谕,神谕处,预言 | |
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3 specimen | |
n.样本,标本 | |
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4 eloquence | |
n.雄辩;口才,修辞 | |
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5 doom | |
n.厄运,劫数;v.注定,命定 | |
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6 woe | |
n.悲哀,苦痛,不幸,困难;int.用来表达悲伤或惊慌 | |
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7 impudently | |
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8 presumptuous | |
adj.胆大妄为的,放肆的,冒昧的,冒失的 | |
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9 spouter | |
喷油井;捕鲸船;说话滔滔不绝的人;照管流出槽的工人 | |
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10 almighty | |
adj.全能的,万能的;很大的,很强的 | |
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11 Christian | |
adj.基督教徒的;n.基督教徒 | |
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12 foes | |
敌人,仇敌( foe的名词复数 ) | |
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13 antagonistic | |
adj.敌对的 | |
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14 logic | |
n.逻辑(学);逻辑性 | |
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15 testimony | |
n.证词;见证,证明 | |
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16 gaol | |
n.(jail)监狱;(不加冠词)监禁;vt.使…坐牢 | |
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17 sojourn | |
v./n.旅居,寄居;逗留 | |
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18 distractions | |
n.使人分心的事[人]( distraction的名词复数 );娱乐,消遣;心烦意乱;精神错乱 | |
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19 decency | |
n.体面,得体,合宜,正派,庄重 | |
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20 immoral | |
adj.不道德的,淫荡的,荒淫的,有伤风化的 | |
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21 gratitude | |
adj.感激,感谢 | |
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22 avaricious | |
adj.贪婪的,贪心的 | |
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23 jocose | |
adj.开玩笑的,滑稽的 | |
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24 facetious | |
adj.轻浮的,好开玩笑的 | |
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25 sarcasm | |
n.讥讽,讽刺,嘲弄,反话 (adj.sarcastic) | |
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26 awfully | |
adv.可怕地,非常地,极端地 | |
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27 tickle | |
v.搔痒,胳肢;使高兴;发痒;n.搔痒,发痒 | |
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28 ridicule | |
v.讥讽,挖苦;n.嘲弄 | |
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29 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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30 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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31 eminence | |
n.卓越,显赫;高地,高处;名家 | |
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32 chiselled | |
adj.凿过的,凿光的; (文章等)精心雕琢的v.凿,雕,镌( chisel的过去式 ) | |
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33 bondage | |
n.奴役,束缚 | |
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34 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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35 whatsoever | |
adv.(用于否定句中以加强语气)任何;pron.无论什么 | |
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36 dictated | |
v.大声讲或读( dictate的过去式和过去分词 );口授;支配;摆布 | |
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37 afterward | |
adv.后来;以后 | |
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38 paltry | |
adj.无价值的,微不足道的 | |
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39 evading | |
逃避( evade的现在分词 ); 避开; 回避; 想不出 | |
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40 cyclone | |
n.旋风,龙卷风 | |
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41 puddle | |
n.(雨)水坑,泥潭 | |
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