THE PSALMIST’S WAY
Emerson’s friend, Margaret Fuller, coined the phrase, “standing1 the universe.” “I can stand the universe,” was her brave statement. But long before Concord2 was discovered or “the transcendental school” was dreamed of a school of Hebrew saints had learned how to stand the universe.
Canaan, with all its milk and honey, was never a land arranged by pre?stablished harmony as a paradise for the idealist. It enjoyed no special millennium3 privileges. Whatever rainbow dreams may have filled the mind of optimistic prophets were always quickly put to flight by the iron facts of the rigid4 world[71] which ringed them round. The Philistines5 were pitiless neighbors. Like Gawain, they were spiritually too blind even to have desires to see. Coats of mail, gigantic spear heads, iron chariots, and Goliath champions were their arguments. How could a nation like Israel be free to work out its spiritual career with these crude materialistic6 Philistines always hanging on its borders and always threatening its national existence? When the Philistines were temporarily quiet there were Moabites, or Edomites, or Syrians ready to take a turn at hampering7 the ideals of Israel. And worse still was ahead. From the time of the battle of Karkar (854 b.c.) on, the armies of Assyria had to be reckoned with. Here was another pitiless foe8; efficient, militant9, inventive, with a culture and religion suited to its genius, but as ruthless as a wolf toward everything in its path. It smashed whatever it struck and in the course of events Jerusalem was ground in its irresistible10 mill.
[72]
When a “return” was granted under the Persians, and the national and religious life was restored in Jerusalem, new difficulties swarmed11. During the long period of “restoration” the half-breed peoples in Palestine with their low ideals threatened to defeat the hopes of the returned exiles and made their feeble beginnings as difficult as possible. Then, again, the new nation was hardly firm in its re-found life when it had to meet the forces of Hellenism which rose out of the expansion policies of Alexander. A culture incompatible12 with the ideals and passions of the Hebrews broke in and surrounded them. It was a different enemy to any they had yet met but no less irreconcilable13. Under the Hellenized kings of Antioch all the hopes and ideals of this long-suffering race were put in jeopardy14, and the very existence of the chosen nation was in desperate peril15 in the period of the Maccabean struggle.
But through all these centuries of warfare16 with alien peoples, and during all[73] these hard periods of strain and anguish17, there existed a school of saints who were learning how to stand the universe and who were teaching the world a way of victory even in the midst of outward defeat. Their “way” was the fortification of the soul, the construction of the interior life; and the literature which they produced has proved to be one of the most precious treasures of the race. The gold dust words of these saints are scattered18 through most of the early books of Israel, for in all periods the poets of this race were mainly busy with this central problem of life, the problem of standing the universe. But it is in the collection which we call the Psalms19 that we find the supreme20 literature of this inner way of fortification and victory.
“Thou restorest my soul,” is the joyous21 testimony22 of one of these saints, and this testimony of the best loved member of this school of saints is the key to the Psalmist’s way of triumph in general. In the confusion of events and the irrationality[74] of things—die Ohnmacht der Natur—he felt his way back, like a little child in the dark feeling for his mother, until he found God as the rock on which his feet could stand. The processes of reconstruction23 are never traced out. The logic24 of this way back to the fortification of the soul through the discovery of God is not given in detail. The moments when we shift the levels of life are never quite describable. But somehow when the way outside goes on into the valley of the shadow of death, and the table is set in the face of enemies, the soul falls back upon God and is restored.
“I could not understand,” another Psalmist declares. Everything was baffling. The wicked seemed to prosper25 and the righteous to suffer. The world appeared out of joint26 and the whole web of life hopelessly tangled27; “but,” he adds with no further explanation, “I came into the sanctuary28 of God and then I saw.” It is like the final solution in the great[75] inner drama of Job. God answers and Job’s problem is solved: “I had heard of thee by the hearing of the ear, but now mine eye seeth thee.” In the great phrase of the book, “God turned the captivity29 of Job.”
These men who gave us our Psalms had learned how to bear adversity and affliction without being overwhelmed or defeated. “All thy waves and thy billows have gone over me,” one of them cries. He has lost his land and has only the memory of Jordan and Hermon and Mizar. His adversaries30 are a constant “sword in his bones.” They jeer31 at him and ask, “Where now is thy God?” but his trust holds steadily32 on: “The Lord will command His loving-kindness in the daytime, and in the night His song shall be with me!” Even when the water-spouts of trouble break over him, when “the waters roar and are troubled,” when the “nations rage and kingdoms are moved,” when “desolations are abroad in the earth,” God abides33 for him “a very[76] present help in time of trouble,” “a refuge and strength” for his soul. Dismay and trembling may be abroad; pain may come as on a woman in travail34, yet this deep soul can calmly say, “God is our God forever; He will be our guide even unto death.”
This element of trust and confidence has never anywhere had grander utterance35. The Psalmist has got beyond reliance on “horses and chariots,” beyond trust in “riches,” “princes,” in “the bow or the sword,” or in “man, whose breath is in his nostrils36.” He rests his case on God alone, and builds on naked faith in His goodness and care: “Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.” Puzzled he often is with the prosperity of the wicked, who “flourish like green bay-trees”; perplexed37 he sometimes is with God’s delay in coming to the help of the poor and needy38 and oppressed; but his faith holds on and he does not “slide.” It gives us almost a sense of[77] awe39 as we see a valiant40 soul, hard pressed, hemmed41 around, deep in affliction and sorrow, “standing the world” and saying in clear voice: “Oh, give thanks unto the Lord, for He is good; His loving-kindness endureth forever!”
We understand when we read such words why this collection of Psalms has held its place in the religious life of the world. It contains the living, throbbing42 experience of great souls, who cared absolutely for one thing—to find God and to enjoy Him, and who, having found their one precious jewel, could do without all else, and by this inner experience could stand the world.
II
THE NEW AND LIVING WAY
The writer of the Epistle to the Hebrews declares that Christ has introduced into the world “a new and living way” to God. The concrete problems confronting this writer to a Jewish circle of the first century were very different from our own problems to-day, but he so succeeded in[78] seizing an eternal aspect of the issue that his word about the new and living way is as vital now as it was then.
His “new and living way,” as the tenth chapter shows, is the way of personal consecration43 as a substitute for the old way of sacrifice. The manner of his exposition may seem to us now a little artificial, but there can be no question of the religious significance of the conclusion. Following his usual line of interpretation44, he begins by treating the great national system of sacrifices as a “shadow,” i.e. a parable45, or a figure, or a symbol, of a true and higher reality. Then he goes on boldly to declare that “sacrifices” have become empty performances—it is impossible, he says, that the blood of bulls and goats works any real change in the nature or the attitude of the soul. Next he buttresses46 his radical47 conclusion with a citation48 of Scripture49 to the effect that God has never taken pleasure in burnt offerings and ritual sacrifices, and on this Scripture text from[79] the Psalms he rises to his new insight, that Christ has come not to do the sacrificial work of a priest, not to satisfy God by a sacrifice, but to reveal the personal power of a life of consecration: “Then said I, lo, I come to do thy will, O God.” This way of dedication50 to the divine will, this complete consecration of self out of love for the will of God, the writer calls “the new and living way.”
Two very important conclusions are inherently bound up with this transition from a religion of sacrifices to a religion of dedication. First, if carries a wholly new conception of God and secondly51, it involves a complete reinterpretation52 of human ministry53. If God does not take any pleasure in sacrifice, then the whole idea that He is a Being to be appeased54 by gifts, by offerings, by incense55, by blood, or by self-inflicted suffering of any sort, falls to the ground. These things are not shadows or symbols; they are blunders and mistakes. The God for whom they are intended needs and asks[80] for no such form of approach. That has always been the contention56 of the supreme prophets of the race, and Christ in His unveiling of God has made the fact sun-clear that God is not rightly conceived when He is thought of as needing any kind of sacrifice or any inducement to make Him forgiving or loving. Love is His nature. The new and living way leads first of all to this new revelation of God.
But no less certainly it leads to a new type of minister. The priest was conceived as an expert in ways of satisfying God and of appeasing57 Him. He was supposed to know what God required and how to perform the things required. He was indispensable, because only an expert, duly ordained58, could do the work that was necessary for bringing God and man into relation with each other. Under “the new and living way,” however, the priest has lost his occupation and the minister becomes an expert in ways of expanding human life and in bringing[81] men to a dedication of themselves to the will of God and to the spiritual tasks of the world. In accordance with this new insight, everything that concerns religion must in some way attach to life. It must promote, or advance life, increase life, add to its height and depth, or, in some manner, make life richer and more joyous. The minister of the new and living way may be called, as he no doubt will be called, to make many sacrifices of things that are precious, and surrenders of things as dear as life itself, but there will be no inherent magic in these sacrifices. They will not be efficacious as a satisfaction to God. They will be only means toward some larger end of life, as was the case with Christ’s surrenders and sacrifices. The ascetic59 temper will be left forever behind. Whatever is cut off, or plucked out, will be removed only for the sake of increasing the quality of life and the dynamic of it. The final test is always to be sought in the expansion of capacity, in the increase of talents, in[82] the formation of personality, in dedication to the task of widening the area of life.
The true minister will, like the great apostle, present his body, his entire being, in living dedication. He will be satisfied with nothing short of a holy and acceptable service—acceptable, because Christlike—he will endeavor to make all his service “reasonable service”; that is, intelligent service, and he will strive earnestly not to become set into the mold of the world or into any deadening groove60 of habit, but to be transformed by a steady increase of life and a renewing of spiritual insight, so that he can prove what is the perfect will of God and so that he can minister to the growing life of the world.
III
AN APOSTLE OF THE INNER WAY
It is always a foolish blunder to take half when it is just as easy to have a whole, but the tendency to dichotomize all realities into halves and to assume[83] that we are shut up to an either-or selection, is an ancient tendency and one that very often keeps us from winning the full richness of the life that is possible for us. Human history is strewn with dualistic formulations which have sorted men into either-or groups. Now it is “spirit” and “flesh” that are sharply antagonistic61 and men are called upon to settle which of these two halves of man’s life is to have their loyalty62. Again, it is “this world” and “the next world”—the here and the yonder—that bid for our heart’s suffrage63. “The Church” and “the world”; “faith” and “reason”; “the sacred” and “the secular” are other twin pairs that call for a sharp decision of allegiance. So, too, it has been customary to cut apart the outer life and the inner life and, with a stern either-or, to put them into rivalry64 with one another. One camp insists that religion is to be sought in deeds and effects; the other camp asserts that religion is an inward condition of life—to be is more important than to do. But[84] this method of cutting is like that which the unnatural65 mother asked Solomon to perform upon the living child. It sunders66 what was alive and throbbing into two dead fragments, neither of which is a real half of the united living whole. In place of all the either-or formulations that force a choice between the halves of great spiritual realities I should put the living and undivided whole. Instead of selecting either-or, I prefer to take both. There is no line that splits the outer life and the inner life into two compartments67. Nobody can do without being and nobody can be without doing. Personality is the most complete unity68 in the universe and it binds69 forever into an indissoluble and integral whole the outer and the inner, the spirit and the deed.
But at the same time it is interesting to see what a supremely70 great and many-sided soul like St. Paul has to say of the inwardness and interior depth of religion. That he was a man of action is plain enough to be seen and nobody can easily[85] miss his clarion71 call to arm cap-a-pie for the positive, moral battles of life. He was ethical72 in the noblest sense of the word, but there was an inner core of religious experience in him which is as unique and wonderful as is his athletic73 ethical purpose or his imperial spirit of moral conquest.
There was for him no kind of “doing” which could ever be a substitute for the spiritual health of the soul. Nobody has ever lived who has been more deeply concerned than was St. Paul over the primary problem of life: How can my soul be saved? To be “saved” for him, however, does not mean to be rescued from dire74 torment75 or from the consequences which follow sin and dog the sinner. No transaction in another world can accomplish salvation76 for him; no mere77 change from debit78 to credit side in the heavenly ledgers79 can make him a saved man. To be saved for St. Paul is to become a new kind of person, with a new inner nature, a new dimension of[86] life, a new joy and triumph of soul. There is a certain inner feeling here which systematic80 theology can no more convey than a botanical description of a flower can convey what the poet feels in the presence of the flower itself. There is no lack of books and articles which spread before us St. Paul’s doctrines81 and which tell us his theory—his gnosis—of the plan of salvation. The trouble with all these external accounts is that they clank like hollow armor. They are like sounding brass82 and clanging cymbals83. We miss the real thing that matters—the inner throbbing heart of the living experience.
What he is always trying to tell us is that a new “nature” has been formed within him, a new spirit has come to birth in his inmost self. Once he was weak, now he is strong. Once he was permanently84 defeated, now he is “led in a continual triumph.” Once he was at the mercy of the forces of blind instinct and habit which dragged him whither he would[87] not, now he feels free from the dominion85 of sin and its inherent peril to the soul. Once, with all his pride of pharisaism, he was an alien to the commonwealth86 of God, now he is a fellow citizen with all the inward sense of loyalty that makes citizenship87 real.
He traces the immense transformation88 to his personal discovery of a mighty89 forgiving love, where he had least expected to find it, in the heart of God—“We are more than conquerors90 through Him that loved us;” “The life I now live, I live by faith in the Son of God who loved me and gave Himself for me.” Faith, wherever St. Paul uses it to express the central human fact of the religious life, is a word of tremendous inward depth. It is bathed and saturated91 with personal experience, and it proves to be a constructive92 life-principle of the first importance. Faith works; it is something by which one lives: “The life I now live, I live by faith.”
But the full measure—the length and[88] breadth, depth and height—of his new inner world does not come full into view until one sees how through faith and love this man has come into conscious relation with the Spirit of God inwardly revealed to him, and operative as a resident presence in his own spirit. No forensic93 account of salvation can reach this central feature of real salvation, which now appears as new inward life and power. St. Paul takes religion out of the sphere of logic into the primary region of life. There are ways of living upon the Life of God as direct and verifiable as is the correspondence between the plant and its natural environment. To live, in the full spiritual meaning of this word as St. Paul uses it, is to be immersed in the living currents of the circulating Life of God, and to be fed from within by those sources of creative Life which feed the evolving world: “Beholding as in a mirror the glory of the Lord, we are transformed into the same image by the Spirit of the Lord;” “He hath sent[89] forth94 the Spirit of His Son into our hearts, crying Abba;” “The Spirit bears witness with our spirit that we are sons of God.” With the progress of his experience and the maturing of his thought upon it, there came to St. Paul an extraordinary insight. He came to identify Christ with the Spirit: “The Lord is the Spirit.” He no longer thought of Him as merely the historical person of Galilee, but rather as the eternal revelation of God, first in a definite form as Jesus the Christ, and then, after the resurrection, as Christ the invisible Spirit, working within men, recreating and renewing their spiritual lives. The influence of Christ for salvation was, thus, with him far more than a moral influence. It was of the nature of a real energism—a spiritual power co?perating with the human will and remaking men by the formation of a new Christ-natured self within him. The process has no known or conceivable limits. Its goal is the formation of a man “after Christ”: “Till Christ be formed in you.” “That[90] you may grow up into Him in all things who is the Head;” “Till we all come to the measure of the stature95 of the fulness of Christ.” The “fruit” of the Spirit, matured in the inward realm of man’s central being and expressed in common acts of daily life, is love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness96, self-control—a nature in all things like that which was revealed in glory and fulness in the face of Jesus Christ.
IV
THE EPHESIAN GOSPEL
In his fresh, impressive book, The Ephesian Gospel, Dr. Percy Gardner says that in the early period of Christianity no city, save only Jerusalem, was more influential98 for the development of Christian97 thought than was the city of Ephesus. It was here in Ephesus, scholars are convinced, some time about the end of the first century, that the life and message of Jesus received its most sublime99 and wonderful interpretation, and it was through[91] this Ephesian interpretation that the gathered mysticism of Greece and the other ancient religions of the world was indissolubly fused with the great ethical teachings of the Galilean.
It will never be known, with absolute certainty, who was the profound genius that made this Ephesian interpretation, but it will always continue to be called the gospel “according to John.” There will never be any doubt, in the minds of those who read appreciatively, that, either inwardly or outwardly, the writer of it had “lain on Christ’s bosom”; that he had “received of His fulness,” and that he had “seen with his eyes, and heard with his ears and handled with his hands the Word of Life.” He was, we can almost certainly say, one of St. Paul’s men. He has fully100 grasped the central ideas of the apostle who first planted the truth in Ephesus, and he carries out in powerful fashion the Pauline discovery that Christ has become an invisible, eternal presence in the world. At the same time[92] he possesses, either at first or second hand, a large amount of narrative101 material for the expansion of the simple gospel story as it had come from the three synoptic writers. But from first to last everything in this gospel is told for a definite purpose and every incident is loaded with a spiritual, interpretative content and meaning. He does not undervalue history or the details of the Life lived in Judea and Galilee, but he is concerned at every point to raise men’s thoughts to the eternal meaning of Christ’s coming, to cultivate inward fellowship with Him, and to reveal the last great beatitude, that those who have not seen with outward eyes, but nevertheless have believed, are the truly blessed ones.
The earliest of our gospel documents—the document now called Q—centers upon the “message,” and gives us a collection of simple but bottomlessly profound sayings of Jesus. Another document—the gospel of Mark—hardly less primitive102 and no less wonderful, focuses[93] upon the person of Jesus and His doings. Here we have in very narrow compass the earliest story of this Life, inexhaustible in its depth of love and grace, which has ever since woven itself into the very tissue of human life and thought. But now this final document, which we have been calling “the Ephesian Gospel,” makes a unique contribution and carries us up to a new level of life. It announces that Jesus who gave the message, the Jesus who lived this extraordinary personal life and did the deeds of love and sacrifice, has become an ever-living, environing, permeative Spirit, continuing His revelation, reliving His life, extending His sway in men of faith. He is no longer of one date and one locality, but is present to open, responsive human hearts everywhere as the atmosphere is present to breathing lungs, or the sea to swimming fish, or the sunlight to growing plants. We can no more lose this Christ of experience than we can lose the sky.
Christianity is in this interpretation[94] vastly more than an historical religion, bound up forever with the incidents of its temporal origin. It is as much a present fact and a present power as electricity is. It is rooted in an inexhaustible source of Life. It is as dynamic as the central springs of the universe, and it is perpetually supplied from within by invisible fountains of living energy. But this triumphant103 and eternal principle of the spiritual life is, “according to John,” no vague, abstract principle of logic, but instead a warm, tender, intimate, concrete personification of Life, Light, and Love who has definitely incarnated104 the Truth and revealed the nature of God and the possible glory of man.
The great Ephesian makes no division between history and experience. The Christ of his faith and of his account is alike the Christ of history and of experience. He looks backward, and he looks inward, and the Christ of his story is the seamless and invisible product of this double process. This is wholly in[95] the manner of the great apostle who declared “if we have known Christ after the flesh we know Him so now no more,” and yet neither the Ephesian disciple105 nor the apostolic master discounted the importance of the facts of the Christ after the flesh. The transcendent truth for them both is the truth that the Church still has its Christ, who is leading it into all the truth and progressively revealing Himself with the expanding ages.
Every Christian mystic for nineteen hundred years has felt the influence of this great Ephesian prophet, and his message has become a part of the necessary air we breathe. His gospel and his brief epistle, loaded with its message of love, are, as Deissmann has well said, the greatest monument of the appreciation106 of the mystical teaching of St. Paul that has ever been reared in the world. The man who performed this immense literary task for us of the after ages now
“Lies as he lay once, breast to breast with God,”
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but his word is still quick and powerful and he has helped us more than any other writer has done to interpret our own experience, and more than any other prophet this Ephesian has inspired our faith in the real presence and has given us the assurance, inwardly verified, that we are not comfortless and alone, in a world of pain and loss and death, but are bound as living twigs107 in one sap-giving Vine of Life, participants of the vitalizing, refreshing108, joy-bringing bread and water of Life, and with open access to the infinite healing and comfort and fortification of the Eternal Christ.
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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concord
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| n.和谐；协调 | |
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millennium
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| n.一千年，千禧年；太平盛世 | |
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rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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philistines
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| n.市侩，庸人( philistine的名词复数 )；庸夫俗子 | |
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materialistic
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| a.唯物主义的，物质享乐主义的 | |
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hampering
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| 妨碍，束缚，限制( hamper的现在分词 ) | |
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foe
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| n.敌人，仇敌 | |
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militant
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| adj.激进的，好斗的；n.激进分子，斗士 | |
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irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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swarmed
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| 密集( swarm的过去式和过去分词 )； 云集； 成群地移动； 蜜蜂或其他飞行昆虫成群地飞来飞去 | |
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incompatible
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| adj.不相容的，不协调的，不相配的 | |
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irreconcilable
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| adj.（指人）难和解的，势不两立的 | |
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jeopardy
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| n.危险；危难 | |
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peril
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| n.(严重的)危险；危险的事物 | |
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warfare
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| n.战争(状态)；斗争；冲突 | |
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anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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psalms
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| n.赞美诗( psalm的名词复数 )；圣诗；圣歌；(中的) | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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joyous
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| adj.充满快乐的；令人高兴的 | |
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testimony
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| n.证词；见证，证明 | |
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reconstruction
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| n.重建，再现，复原 | |
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logic
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| n.逻辑(学)；逻辑性 | |
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prosper
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| v.成功，兴隆，昌盛；使成功，使昌隆，繁荣 | |
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joint
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| adj.联合的，共同的；n.关节，接合处；v.连接，贴合 | |
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tangled
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| adj. 纠缠的，紊乱的 动词tangle的过去式和过去分词 | |
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sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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captivity
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| n.囚禁；被俘；束缚 | |
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adversaries
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| n.对手，敌手( adversary的名词复数 ) | |
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jeer
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| vi.嘲弄，揶揄；vt.奚落；n.嘲笑，讥评 | |
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steadily
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| adv.稳定地；不变地；持续地 | |
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abides
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| 容忍( abide的第三人称单数 )； 等候； 逗留； 停留 | |
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travail
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| n.阵痛；努力 | |
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utterance
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| n.用言语表达，话语，言语 | |
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nostrils
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| 鼻孔( nostril的名词复数 ) | |
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perplexed
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| adj.不知所措的 | |
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needy
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| adj.贫穷的，贫困的，生活艰苦的 | |
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39
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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valiant
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| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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41
hemmed
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| 缝…的褶边( hem的过去式和过去分词 )； 包围 | |
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42
throbbing
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| a. 跳动的,悸动的 | |
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43
consecration
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| n.供献，奉献，献祭仪式 | |
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44
interpretation
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| n.解释，说明，描述；艺术处理 | |
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45
parable
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| n.寓言，比喻 | |
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46
buttresses
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| n.扶壁，扶垛( buttress的名词复数 )v.用扶壁支撑，加固( buttress的第三人称单数 ) | |
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47
radical
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| n.激进份子，原子团，根号；adj.根本的，激进的，彻底的 | |
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citation
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| n.引用，引证，引用文；传票 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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50
dedication
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| n.奉献，献身，致力，题献，献辞 | |
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51
secondly
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| adv.第二，其次 | |
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52
reinterpretation
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| n.重新解释，纠正性说明 | |
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53
ministry
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| n.(政府的)部；牧师 | |
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54
appeased
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| 安抚，抚慰( appease的过去式和过去分词 )； 绥靖（满足另一国的要求以避免战争） | |
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incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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56
contention
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| n.争论，争辩，论战；论点，主张 | |
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57
appeasing
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| 安抚，抚慰( appease的现在分词 )； 绥靖（满足另一国的要求以避免战争） | |
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58
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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59
ascetic
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| adj.禁欲的；严肃的 | |
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groove
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| n.沟，槽；凹线，（刻出的）线条，习惯 | |
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antagonistic
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| adj.敌对的 | |
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loyalty
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| n.忠诚，忠心 | |
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suffrage
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| n.投票，选举权，参政权 | |
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rivalry
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| n.竞争，竞赛，对抗 | |
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unnatural
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| adj.不自然的；反常的 | |
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sunders
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| v.隔开，分开( sunder的第三人称单数 ) | |
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compartments
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| n.间隔( compartment的名词复数 )；（列车车厢的）隔间；（家具或设备等的）分隔间；隔层 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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binds
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| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
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supremely
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| adv.无上地，崇高地 | |
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clarion
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| n.尖音小号声；尖音小号 | |
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ethical
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| adj.伦理的，道德的，合乎道德的 | |
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athletic
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| adj.擅长运动的，强健的；活跃的，体格健壮的 | |
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dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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debit
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| n.借方，借项，记人借方的款项 | |
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ledgers
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| n.分类账( ledger的名词复数 ) | |
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systematic
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| adj.有系统的，有计划的，有方法的 | |
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81
doctrines
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| 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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82
brass
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| n.黄铜；黄铜器，铜管乐器 | |
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83
cymbals
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| pl.铙钹 | |
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84
permanently
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| adv.永恒地，永久地，固定不变地 | |
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dominion
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| n.统治，管辖，支配权；领土，版图 | |
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86
commonwealth
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| n.共和国，联邦，共同体 | |
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87
citizenship
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| n.市民权，公民权，国民的义务(身份) | |
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88
transformation
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| n.变化；改造；转变 | |
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89
mighty
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| adj.强有力的；巨大的 | |
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90
conquerors
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| 征服者，占领者( conqueror的名词复数 ) | |
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91
saturated
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| a.饱和的，充满的 | |
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92
constructive
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| adj.建设的，建设性的 | |
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93
forensic
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| adj.法庭的，雄辩的 | |
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94
forth
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| adv.向前；向外，往外 | |
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95
stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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96
meekness
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| n.温顺，柔和 | |
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97
Christian
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| adj.基督教徒的；n.基督教徒 | |
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98
influential
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| adj.有影响的，有权势的 | |
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99
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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100
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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101
narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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102
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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103
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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104
incarnated
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| v.赋予（思想、精神等）以人的形体( incarnate的过去式和过去分词 )；使人格化；体现；使具体化 | |
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105
disciple
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| n.信徒，门徒，追随者 | |
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106
appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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107
twigs
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| 细枝，嫩枝( twig的名词复数 ) | |
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108
refreshing
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| adj.使精神振作的，使人清爽的，使人喜欢的 | |
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