Mrs. Eddy summarizes the substance of her creed17 in the characteristic sentence: “But in order to enter into the kingdom, the anchor of Hope must be cast beyond the veil of matter into the Shekinah into which Jesus has passed before us.” Now personally I should prefer to sow the anchor of Hope in the furrows18 of primeval earth; or to fill the anchor to the brim with the wine of human passion; or to urge the anchor of hope to a gallop19 with the spurs of moral energy; or simply to pluck the anchor, petal20 by petal, or spell it out letter by letter. But whatever slightly entangled21 metaphor22 we take to express our meaning, the essential difference between Mrs. Eddy’s creed and mine is that she anchors in the air, while I put an anchor where the groping race of men have generally put it, in the ground. And this very fact, that we have always thought of hope under so rooted and realistic a figure, is a good working example of how the popular religious sense of mankind has always flowed in the opposite direction to Christian Science. It has flowed from spirit to flesh, and not from flesh to spirit. Hope has not been thought of as something light and fanciful, but as something wrought23 in iron and fixed24 in rock.
In short, the first and last blunder of Christian Science is that it is a religion claiming to be purely25 spiritual. Now, being purely spiritual is opposed to the very essence of religion. All religions, high and low, true and false, have always had one enemy, which is the purely spiritual. Faith-healing has existed from the beginning of the world; but faith-healing without a material act or sacrament—never. It may be the ancient priest, curing with holy water, or the modern doctor curing with coloured water. In either case you cannot do without the water. It may be the upper religion with its bread and wine, or the under religion with its eye of newt and toe of frog: in both cases what is essential is the right materials. Savages26 may invoke27 their demons28 over the dying, but they do something else as well. To do them justice, they dance round the dying, or yell, or do something with their bodies. The Quakers (I mean the really admirable, old-fashioned Quakers) were far more ritualistic than any Ritualists. The only difference between a Ritualist curate and a Quaker was that the Quaker wore his queer vestments all the time. The Peculiar29 People do without doctors; but they do not do without oil. They are not so peculiar as all that.
The book which Mr. Geoffrey Rhodes has edited is just what was wanted for the fixing of these facts of flesh and spirit. When I was a boy, people used to talk about something which they called the quarrel between religion and science. It would be very tedious to recount the quarrel now; the rough upshot of it was something like this: that some traditions too old to be traced came in vague conflict with some theories much too new to be tested. Many things three thousand years old had forgotten their reason for existing; many things a few years old had not yet discovered theirs. To this day this remains30 roughly true of all the relations between science and religion. The truths of religion are unprovable; the facts of science are unproved.
It really looks just now as if a reconciliation31 would be made between religion and science, a reconciliation well embodied32 in Mr. Rhodes’s work. I will not any longer dispute the divine mission of Mrs. Eddy. I think she was supernaturally sent on earth to reconcile all the parsons and all the doctors in a healthy hatred33 of herself. Here is the reconciliation of science and religion; you will find it in Medicine and the Church. In this interesting book all the clerics become as medical as they can, and all the doctors become as clerical as they can, with the one honourable34 object of keeping out the healer. The chaplain sits on one side of the bed and the physician on the other, while the healer hovers35 around, baffled and furious. And they do well; for there really is a great link between them. It is the link of the union of flesh and spirit, which the heresy36 of the healer blasphemes. The priest may have taken his spirit with a little flesh, or the doctor his flesh with a little spirit; but the union was essential to both. With the religious there might be much prayer and a little oil; with the scientific there might be much oil (castor oil) and precious little prayer. But no religion disowned sacraments and no doctors disowned sympathy. And they are right to combine together against the great and horrible heresy—the horrible heresy that there can be such a thing as a purely spiritual religion.

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illustrate
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v.举例说明,阐明;图解,加插图 | |
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dealing
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n.经商方法,待人态度 | |
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eddy
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n.漩涡,涡流 | |
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Christian
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adj.基督教徒的;n.基督教徒 | |
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appalling
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adj.骇人听闻的,令人震惊的,可怕的 | |
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perusal
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n.细读,熟读;目测 | |
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adamant
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adj.坚硬的,固执的 | |
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malady
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n.病,疾病(通常做比喻) | |
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antagonism
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n.对抗,敌对,对立 | |
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suffrage
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n.投票,选举权,参政权 | |
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monstrous
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adj.巨大的;恐怖的;可耻的,丢脸的 | |
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terrain
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n.地面,地形,地图 | |
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dingy
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adj.昏暗的,肮脏的 | |
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gratitude
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adj.感激,感谢 | |
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indifference
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n.不感兴趣,不关心,冷淡,不在乎 | |
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functional
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adj.为实用而设计的,具备功能的,起作用的 | |
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creed
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n.信条;信念,纲领 | |
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furrows
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n.犁沟( furrow的名词复数 );(脸上的)皱纹v.犁田,开沟( furrow的第三人称单数 ) | |
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gallop
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v./n.(马或骑马等)飞奔;飞速发展 | |
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petal
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n.花瓣 | |
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entangled
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adj.卷入的;陷入的;被缠住的;缠在一起的v.使某人(某物/自己)缠绕,纠缠于(某物中),使某人(自己)陷入(困难或复杂的环境中)( entangle的过去式和过去分词 ) | |
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metaphor
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n.隐喻,暗喻 | |
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wrought
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v.引起;以…原料制作;运转;adj.制造的 | |
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fixed
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adj.固定的,不变的,准备好的;(计算机)固定的 | |
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purely
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adv.纯粹地,完全地 | |
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savages
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未开化的人,野蛮人( savage的名词复数 ) | |
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invoke
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v.求助于(神、法律);恳求,乞求 | |
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demons
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n.恶人( demon的名词复数 );恶魔;精力过人的人;邪念 | |
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peculiar
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adj.古怪的,异常的;特殊的,特有的 | |
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remains
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n.剩余物,残留物;遗体,遗迹 | |
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reconciliation
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n.和解,和谐,一致 | |
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embodied
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v.表现( embody的过去式和过去分词 );象征;包括;包含 | |
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hatred
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n.憎恶,憎恨,仇恨 | |
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honourable
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adj.可敬的;荣誉的,光荣的 | |
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hovers
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鸟( hover的第三人称单数 ); 靠近(某事物); (人)徘徊; 犹豫 | |
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heresy
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n.异端邪说;异教 | |
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