The Social Revolution will compel all churches, Christian7, Hebrew, Buddhist8, Confucian, or what you will, to drive out their formalists and traditionalists. If there is any church that refuses so to adapt itself, the swift progress of enlightenment and freedom will leave it without followers9. But in the great religions, which have a soul of goodness and sincerity10, we may be sure that reformers will arise, prophets and saints who, as of old, will preach the living word of God. In many churches today we can see the beginning of that new Counter-Reformation. Even in the Catholic Church there is a "modernist" rebellion; read the books of the "Sillon", and Fogazzaro's trilogy of novels, "The Saint", and you will see a genuine and vital protest against the economic corruption11 of the Church. In America, the "Knights12 of Slavery" have been forced by public pressure to support a "War for Democracy", and even to compete with the Y. M. C. A. in the training camps. They are doing good work, I am told.
This gradual conquest of the old religiosity by the spirit of modern common sense is shown most interestingly in the Salvation13 Army. William Booth was a man with a great heart, who took his life into his hands and went out with a bass-drum to save the lost souls of the slums. He was stoned and jailed, but he persisted, and brought his captives to Jesus—
Vermin-eaten saints with mouldy breath,
Unwashed legions with the ways of death.
Incidentally the "General" learned to know his slum population. He had not wanted to engage in charity and material activities; he feared hypocrisy14 and corruption. But in his writings he lets us see how utterly15 impossible it is for a man of real heart to do anything for the souls of the slum-dwellers without at the same time helping16 their diseased and hunger-racked bodies. So the Salvation army was forced into useful work—old clothes depots17, nights lodgings18, Christmas dinners, farm colonies—until today the bare list of the various kinds of enterprises it carries on fills three printed pages. It is all done with the money of the rich, and is tainted19 by subservience20 to authority, but no one can deny that it is better than "Gibson's Preservative21", and the fox-hunting parsons filling themselves with port.
And in Protestant Churches the advance has been even greater. Here and there you will find a real rebel, hanging onto his job and preaching the proletarian Jesus; while even the great Fifth Avenue churches are making attempts at "missions" and "settlements" in the slums. The more vital churches are gradually turning themselves into societies for the practical betterment of their members. Their clergy22 are running boys clubs and sewing-schools for girls, food conservation lectures for mothers, social study clubs for men. You get prayer-meetings and psalm-singing along with this; but here is the fact that hangs always before the clergyman's face—that with prayer-meetings and psalm-singing alone he has a hard time, while with clubs and educational societies and social reforms he thrives.
And now the War has broken upon the world, and caught the churches, like everything else, in its mighty23 current; the clergy and the congregations are confronted by pressing national needs, they are forced to take notice of a thousand new problems, to engage in a thousand practical activities. No one can see the end of this—any more than he can see the end of the vast upheaval24 in politics and industry. But we who are trained in revolutionary thought can see the main outlines of the future. We see that in these new church activities the clergy are inspired by things read, not in ancient Hebrew texts, but in the daily newspapers. They are responding to the actual, instant needs of their boys in the trenches25 and the camps; and this is bound to have an effect upon their psychology26. Just as we can say that an English girl who leaves the narrow circle of her old life, and goes into a munition27 factory and joins a union and takes part in its debates, will never after be a docile28 home-slave; so we can say that the clergyman who helps in Y. M. C. A. work in France, or in Red Cross organization in America, will be less the bigot and formalist forever after. He will have learned, in spite of himself, to adjust means to ends; he will have learned co-operation and social solidarity29 by the method which modern educators most favor—by doing. Also he will have absorbed a mass of ideas in news despatches from over the world. He is forced to read these despatches carefully, because the fate of his own boys is involved; and we Socialists30 will see to it that the despatches are well filled with propaganda!
点击收听单词发音
1 parasitism | |
n.寄生状态,寄生病;寄生性 | |
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2 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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3 superstition | |
n.迷信,迷信行为 | |
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4 cleanse | |
vt.使清洁,使纯洁,清洗 | |
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5 repudiate | |
v.拒绝,拒付,拒绝履行 | |
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6 defense | |
n.防御,保卫;[pl.]防务工事;辩护,答辩 | |
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7 Christian | |
adj.基督教徒的;n.基督教徒 | |
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8 Buddhist | |
adj./n.佛教的,佛教徒 | |
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9 followers | |
追随者( follower的名词复数 ); 用户; 契据的附面; 从动件 | |
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10 sincerity | |
n.真诚,诚意;真实 | |
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11 corruption | |
n.腐败,堕落,贪污 | |
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12 knights | |
骑士; (中古时代的)武士( knight的名词复数 ); 骑士; 爵士; (国际象棋中)马 | |
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13 salvation | |
n.(尤指基督)救世,超度,拯救,解困 | |
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14 hypocrisy | |
n.伪善,虚伪 | |
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15 utterly | |
adv.完全地,绝对地 | |
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16 helping | |
n.食物的一份&adj.帮助人的,辅助的 | |
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17 depots | |
仓库( depot的名词复数 ); 火车站; 车库; 军需库 | |
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18 lodgings | |
n. 出租的房舍, 寄宿舍 | |
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19 tainted | |
adj.腐坏的;污染的;沾污的;感染的v.使变质( taint的过去式和过去分词 );使污染;败坏;被污染,腐坏,败坏 | |
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20 subservience | |
n.有利,有益;从属(地位),附属性;屈从,恭顺;媚态 | |
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21 preservative | |
n.防腐剂;防腐料;保护料;预防药 | |
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22 clergy | |
n.[总称]牧师,神职人员 | |
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23 mighty | |
adj.强有力的;巨大的 | |
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24 upheaval | |
n.胀起,(地壳)的隆起;剧变,动乱 | |
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25 trenches | |
深沟,地沟( trench的名词复数 ); 战壕 | |
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26 psychology | |
n.心理,心理学,心理状态 | |
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27 munition | |
n.军火;军需品;v.给某部门提供军火 | |
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28 docile | |
adj.驯服的,易控制的,容易教的 | |
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29 solidarity | |
n.团结;休戚相关 | |
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30 socialists | |
社会主义者( socialist的名词复数 ) | |
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