But the devil is a subtle worm; he does not give up at one defeat, for he knows human nature, and the strength of the forces which battle for him. He failed to get Jesus, but he came again, to get Jesus' church. He came when, through the power of the new revolutionary idea, the Church had won a position of tremendous power in the decaying Roman Empire; and the subtle worm assumed the guise6 of no less a person than the Emperor himself, suggesting that he should become a convert to the new faith, so that the Church and he might work together for the greater glory of God. The bishops8 and fathers of the Church, ambitious for their organization, fell for this scheme, and Satan went off laughing to himself. He had got everything he had asked from Jesus three hundred years before; he had got the world's greatest religion. How complete and swift was his success you may judge from the fact that fifty years later we find the Emperor Valentinian compelled to pass an edict limiting the donations of emotional females to the church in Rome!
From that time on Christianity has been what I have shown in this book, the chief of the enemies of social progress. From the days of Constantine to the days of Bismarck and Mark Hanna, Christ and Caesar have been one, and the Church has been the shield and armor of predatory economic might. With only one qualification to be noted9: that the Church has never been able to suppress entirely10 the memory of her proletarian Founder11. She has done her best, of course; we have seen how her scholars twist his words out of their sense, and the Catholic Church even goes so far as to keep to the use of a dead language, so that her victims may not hear the words of Jesus in a form they can understand.
'Tis well that such seditious songs are sung
Only by priests, and in the Latin tongue!
But in spite of this, the history of the Church has been one incessant12 struggle with upstarts and rebels who have filled themselves with the spirit of the Magnificat and the Sermon on the Mount, and of that bitterly class-conscious proletarian, James, the brother of Jesus.
And here is the thing to be noted, that the factor which has given life to Christianity, which enables it to keep its hold on the hearts of men today, is precisely13 this new wine of faith and fervor14 which has been poured into it by generation after generation of poor men who live like Jesus as outcasts, and die like Jesus as criminals, and are revered15 like Jesus as founders16 and saints. The greatest of the early Church fathers were bitterly fought by the Church authorities of their own time. St. Chrysostom, Bishop7 of Constantinople, was turned out of office, exiled and practically martyred; St. Basil was persecuted17 by the Emperor Valens; St. Ambrose excommunicated the tyrannical Emperor Theodosius; St. Cyprian gave all his wealth to the poor, and was exiled and finally martyred. In the same way, most of the heretics whom the Holy Inquisition tortured and burned were proletarian rebels; the saints whom the Church reveres18, the founders of the orders which gave it life for century after century, were men who sought to return to the example of the carpenter's son. Let us hear a Christian3 scholar on this point, Prof. Rauschenbusch:
The movement of Francis of Assisi, of the Waldenses, of the Humiliati and Bons Hommes, were all inspired by democratic and communistic ideals. Wiclif was by far the greatest doctrinal reformer before the reformation; but his eyes, too, were first opened to the doctrinal errors of the Roman Church by joining in a great national and patriotic20 movement against the alien domination and extortion of the Church. The Bohemian revolt made famous by the name of John Huss, was quite as much political and social as religious. Savonarola was a great democrat19 as well as a religious prophet. In his famous interview with the dying Lorenzo de Medici he made three demands as a condition for granting absolution. Of the man he demanded a living faith in God's mercy. Of the millionaire he demanded restitution21 of his ill-gotten wealth. Of the political usurper22 he demanded the restoration of the liberties of the people of Florence. It is significant that the dying sinner found it easy to assent23 to the first, hard to assent to the second, and impossible to concede the last.
点击收听单词发音
1 wilt | |
v.(使)植物凋谢或枯萎;(指人)疲倦,衰弱 | |
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2 agitator | |
n.鼓动者;搅拌器 | |
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3 Christian | |
adj.基督教徒的;n.基督教徒 | |
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4 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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5 deserted | |
adj.荒芜的,荒废的,无人的,被遗弃的 | |
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6 guise | |
n.外表,伪装的姿态 | |
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7 bishop | |
n.主教,(国际象棋)象 | |
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8 bishops | |
(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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9 noted | |
adj.著名的,知名的 | |
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10 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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11 Founder | |
n.创始者,缔造者 | |
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12 incessant | |
adj.不停的,连续的 | |
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13 precisely | |
adv.恰好,正好,精确地,细致地 | |
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14 fervor | |
n.热诚;热心;炽热 | |
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15 revered | |
v.崇敬,尊崇,敬畏( revere的过去式和过去分词 ) | |
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16 founders | |
n.创始人( founder的名词复数 ) | |
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17 persecuted | |
(尤指宗教或政治信仰的)迫害(~sb. for sth.)( persecute的过去式和过去分词 ); 烦扰,困扰或骚扰某人 | |
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18 reveres | |
v.崇敬,尊崇,敬畏( revere的第三人称单数 ) | |
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19 democrat | |
n.民主主义者,民主人士;民主党党员 | |
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20 patriotic | |
adj.爱国的,有爱国心的 | |
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21 restitution | |
n.赔偿;恢复原状 | |
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22 usurper | |
n. 篡夺者, 僭取者 | |
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23 assent | |
v.批准,认可;n.批准,认可 | |
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