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2. The Jews were, nine hundred years afterwards, transported as a nation to Babylon, remained there for more than two generations, and received such light as the Babylonian priests and Persian magi were able to give them. The conquest of Asia by the Greeks and the vicinity of Judea to commercial Tyre, furnished them all the aid these nations could give in the line of religious suggestion. A Jew produced, in the early days of the Roman Empire, the simple, yet sublime7 teachings of Christianity. It had the comprehensiveness and directness requisite8 to give it authority as a universal religion. In few, but plain and convincing words, it laid down the principles of human rights and of divine law. It defined the nature and stated the sanctions of virtue9 in the clearest terms; tore away every covering from vice10 and denounced without fear the favorite ambitions and follies11 of men. It seems almost incredible that such a system should have had its origin even among a people like the Jews, and at the time when the Roman Empire represented the highest civilization of the world.
3. The Jews, as a nation, however, rejected and bitterly persecuted12 it, and the Romans, who were, on principle, extremely tolerant of all foreign religions, soon became extremely hostile. It was humble13, unostentatious, very simple in all its forms, carefully refrained from all interference with established government, and presented many new and consoling truths, with great force. It would have seemed that it had only to speak to gain a hearing and take a leading place at once in the work of the future. The few unprejudiced among the great, and thousands of the poor and oppressed whom the cruel power of the Romans had deprived of nationality, property and personal liberty, and many whose minds recoiled15 from the vices16, crimes and skepticism of the age, heard and embraced it with joy. But it rebuked17 with most severity the ambitions, the injustice18 and the love of luxury that were most prevalent in that age and that were most distinctly Roman. It was peculiarly severe against all other systems of religion,[111] and that formed the strongest barrier against its immediate19 spread over the pagan world at large. It was, therefore, persecuted with the greatest rigor20 for three hundred years.
4. But persecution21 called public attention to it and won it sympathy, and it continually spread beneath the surface of society. The brutal22 features of Roman character were gradually softened23; very gradually, indeed, for Roman manners and morals were an Augean stable which it was a more than herculean task to cleanse24; but after a time, the gigantic crimes of a Marius, a Sylla, a Nero, or Domitian became impossible, and the horrors of the theatre, where gladiators killed each other and men were thrown to wild beasts for the amusement of the populace, became rare. Atrocious crimes awakened25 a disgust that showed a different view and a new standard of judgment26 in the community. Christianity created a purer moral atmosphere even in Rome, and while it was persecuted with the utmost barbarity.
5. It is then no matter of surprise that Christianity did not at once meet with general acceptance, and did not fully14 reconstruct Roman society and manners. The marvel27 is that it could be produced at all by an age to whose whole spirit it was so absolutely contrary. It was the doctrine28 of peace proclaimed among nations who knew no occupation so glorious as war; whose institutions all rested on conquest; whose dominant29 race—admired as much as feared—was the very genius and embodiment of martial30 force arrayed against the independence of all nationalities by an organization the most complete. It proclaimed the rights of man and the equality of all classes and persons before the Divine Law, to a people who had plunged31 in a common ruin Carthage and Corinth, the Republics of Greece, and the absolute rulers of monarchical32 Asia. It scorned equally gorgeous ceremonies of worship, the subtleties33 of an imperfect philosophy and pride of place and power.
It is not possible to imagine a greater contrast to all the modes of habit and thought prevalent in those times. The[112] most sensual of all races it exhorted34 to spirituality, to the most cruel and insolent35 it preached meekness36 and forbearance. It placed the slave to whom the recognized laws of war left no rights, beside the master who gloried in setting his foot on the neck of the prostrate37; and recognized as equals the great and the small, the ignorant and the wise, the bond and the free.
We cannot be surprised that it did not obtain immediate currency, that it was everywhere scorned and cast out, that it aroused unheard of persecutions, and that it could only obtain, a triumph when the old Roman inflexibility38 and fierceness had died out of its degenerate39 children, and the spirit of the ancient world was burned out in the hot fires of its own passions. Character does not change in a day, and the ruling impulses of a race can be modified only by slow degrees. Such is the supreme40 law which has ruled all history.
6. From all these causes Christianity was slow in penetrating41 society and moulding institutions; but it spread so extensively that a clear sighted emperor at length found it politic42 to profess43 Christianity in order to gain the support of so large and vigorous an element against his rivals in power. Constantine was victorious45 and proceeded to make Christianity the state religion. It had maintained its growth by its real superiority and ever after remained the most powerful and productive among the influences that aided the progress of mankind. It was actively46 aggressive and had made the barbarians47 who overthrew49 Rome converts to the faith before the invasion, and thus broke the force and diminished the disastrous50 effects of that event. In after times, no sooner did a barbarian48 tribe appear and establish itself in any part of the old empire than Christianity commenced the work of teaching and proselyting, which aided much in restoring order and repairing ruin. Had Christianity preserved its purity its usefulness and power would have been much greater.
7. But as it gained in numbers and in position it lost internal strength. Both Oriental and Greek philosophy tainted51 its simple doctrines52 and introduced in various forms the hurtful[113] speculations53 so dear to the ancients; and when it became the court religion the simplicity54 of its ceremonies was gradually replaced by the pomp and splendor55 of pagan worship. Constantine and his successors in the empire assumed the virtual headship of the church, called councils and packed them for political purposes, and pronounced for or against supposed heresies56. The offices of the church became the rewards of ambition and gradually a hierarchy57, or regular gradation, was established in the priesthood, and both faith and manners came to be strangely in contrast with their original simplicity. Yet, Christianity, aping the forms and infected with the superstitions58 of paganism, and become the tool of the aspiring59, was still alive with a youthful vigor44 by which she eased the fall of the old civilization, and was abundant in valuable service for the civilization yet to be.
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1 versed | |
adj. 精通,熟练 | |
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2 migration | |
n.迁移,移居,(鸟类等的)迁徙 | |
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3 celebrated | |
adj.有名的,声誉卓著的 | |
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4 solitary | |
adj.孤独的,独立的,荒凉的;n.隐士 | |
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5 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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6 mingled | |
混合,混入( mingle的过去式和过去分词 ); 混进,与…交往[联系] | |
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7 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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8 requisite | |
adj.需要的,必不可少的;n.必需品 | |
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9 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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10 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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11 follies | |
罪恶,时事讽刺剧; 愚蠢,蠢笨,愚蠢的行为、思想或做法( folly的名词复数 ) | |
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12 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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13 humble | |
adj.谦卑的,恭顺的;地位低下的;v.降低,贬低 | |
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14 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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15 recoiled | |
v.畏缩( recoil的过去式和过去分词 );退缩;报应;返回 | |
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16 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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17 rebuked | |
责难或指责( rebuke的过去式和过去分词 ) | |
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18 injustice | |
n.非正义,不公正,不公平,侵犯(别人的)权利 | |
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19 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
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20 rigor | |
n.严酷,严格,严厉 | |
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21 persecution | |
n. 迫害,烦扰 | |
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22 brutal | |
adj.残忍的,野蛮的,不讲理的 | |
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23 softened | |
(使)变软( soften的过去式和过去分词 ); 缓解打击; 缓和; 安慰 | |
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24 cleanse | |
vt.使清洁,使纯洁,清洗 | |
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25 awakened | |
v.(使)醒( awaken的过去式和过去分词 );(使)觉醒;弄醒;(使)意识到 | |
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26 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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27 marvel | |
vi.(at)惊叹vt.感到惊异;n.令人惊异的事 | |
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28 doctrine | |
n.教义;主义;学说 | |
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29 dominant | |
adj.支配的,统治的;占优势的;显性的;n.主因,要素,主要的人(或物);显性基因 | |
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30 martial | |
adj.战争的,军事的,尚武的,威武的 | |
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31 plunged | |
v.颠簸( plunge的过去式和过去分词 );暴跌;骤降;突降 | |
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32 monarchical | |
adj. 国王的,帝王的,君主的,拥护君主制的 =monarchic | |
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33 subtleties | |
细微( subtlety的名词复数 ); 精细; 巧妙; 细微的差别等 | |
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34 exhorted | |
v.劝告,劝说( exhort的过去式和过去分词 ) | |
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35 insolent | |
adj.傲慢的,无理的 | |
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36 meekness | |
n.温顺,柔和 | |
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37 prostrate | |
v.拜倒,平卧,衰竭;adj.拜倒的,平卧的,衰竭的 | |
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38 inflexibility | |
n.不屈性,顽固,不变性;不可弯曲;非挠性;刚性 | |
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39 degenerate | |
v.退步,堕落;adj.退步的,堕落的;n.堕落者 | |
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40 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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41 penetrating | |
adj.(声音)响亮的,尖锐的adj.(气味)刺激的adj.(思想)敏锐的,有洞察力的 | |
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42 politic | |
adj.有智虑的;精明的;v.从政 | |
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43 profess | |
v.声称,冒称,以...为业,正式接受入教,表明信仰 | |
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44 vigor | |
n.活力,精力,元气 | |
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45 victorious | |
adj.胜利的,得胜的 | |
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46 actively | |
adv.积极地,勤奋地 | |
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47 barbarians | |
n.野蛮人( barbarian的名词复数 );外国人;粗野的人;无教养的人 | |
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48 barbarian | |
n.野蛮人;adj.野蛮(人)的;未开化的 | |
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49 overthrew | |
overthrow的过去式 | |
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50 disastrous | |
adj.灾难性的,造成灾害的;极坏的,很糟的 | |
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51 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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52 doctrines | |
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明 | |
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53 speculations | |
n.投机买卖( speculation的名词复数 );思考;投机活动;推断 | |
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54 simplicity | |
n.简单,简易;朴素;直率,单纯 | |
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55 splendor | |
n.光彩;壮丽,华丽;显赫,辉煌 | |
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56 heresies | |
n.异端邪说,异教( heresy的名词复数 ) | |
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57 hierarchy | |
n.等级制度;统治集团,领导层 | |
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58 superstitions | |
迷信,迷信行为( superstition的名词复数 ) | |
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59 aspiring | |
adj.有志气的;有抱负的;高耸的v.渴望;追求 | |
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