One-half of Europe anathematizes the other on the subject of the Eucharist; and blood has flowed in torrents4 from the Baltic Sea to the foot of the Pyrenees, for nearly two centuries, on account of a single word, which signifies gentle charity.
Various nations in this part of the world view with horror the system of transubstantiation. They exclaim against this dogma as the last effort of human folly5. They quote the celebrated6 passage of Cicero, who says that men, having exhausted7 all the mad extravagancies they are capable of, have yet never entertained the idea of eating the God whom they adore. They say that as almost all popular opinions are built upon ambiguities8 and abuse of words, so the system of the Roman Catholics concerning the Eucharist and transubstantiation is founded solely9 on an ambiguity10; that they have interpreted literally11 what could only have been meant figuratively; and that for the sake of mere12 verbal contests, for absolute misconceptions, the world has for six hundred years been drenched13 in blood.
Their preachers in the pulpits, their learned in their publications, and the people in their conversational14 discussions, incessantly15 repeat that Jesus Christ did not take His body in His two hands to give His disciples16 to eat; that a body cannot be in a hundred thousand places at one time, in bread and in wine; that the God who formed the universe cannot consist of bread which is converted into f?ces, and of wine which flows off in urine; and that the doctrine17 may naturally expose Christianity to the derision of the least intelligent, and to the contempt and execration18 of the rest of mankind.
In this opinion the Tillotsons, the Smallridges, the Claudes, the Daillés, the Amyrauts, the Mestrezats, the Dumoulins, the Blondels, and the numberless multitude of the reformers of the sixteenth century, are all agreed; while the peaceable Mahometan, master of Africa, and of the finest part of Asia, smiles with disdain19 upon our disputes, and the rest of the world are totally ignorant of them.
Once again I repeat that I have nothing to do with controversy. I believe with a lively faith all that the Catholic apostolic religion teaches on the subject of the Eucharist, without comprehending a single word of it.
The question is, how to put the greatest restraint upon crimes. The Stoics20 said that they carried God in their hearts. Such is the expression of Marcus Aurelius and Epictetus, the most virtuous21 of mankind, and who might almost be called gods upon earth. They understood by the words “I carry God within me,” that part of the divine universal soul which animates22 every intelligent being.
The Catholic religion goes further. It says, “You shall have within you physically23 what the Stoics had metaphysically. Do not set yourselves about inquiring what it is that I give you to eat and drink, or merely to eat. Only believe that what I so give you is God. He is within you. Shall your heart then be defiled24 by anything unjust or base? Behold25 then men receiving God within them, in the midst of an august ceremonial, by the light of a hundred tapers26, under the influence of the most exquisite27 and enchanting28 music, and at the footstool of an altar of burnished29 gold. The imagination is led captive, the soul is rapt in ecstasy30 and melted! The votary31 scarcely breathes; he is detached from every terrestrial object, he is united with God, He is in our flesh, and in our blood! Who will dare, or who even will be able, after this, to commit a single fault, or to entertain even the idea of it? It was clearly impossible to devise a mystery better calculated to retain mankind in virtue32.”
Yet Louis XI., while receiving God thus within him, poisons his own brother; the archbishop of Florence, while making God, and the Pazzi while receiving Him, assassinate34 the Medici in the cathedral. Pope Alexander VI., after rising from the bed of his bastard35 daughter, administers God to C?sar Borgia, his bastard son, and both destroy by hanging, poison, and the sword, all who are in possession of two acres of land which they find desirable.
Julius II. makes and eats God; but, with his cuirass on his back and his helmet on his head, he imbrues his hands in blood and carnage. Leo X. contains God in his body, his mistress in his arms, and the money extorted36 by the sale of indulgences, in his own and his sister’s coffers.
Trolle, archbishop of Upsala, has the senators of Sweden slaughtered37 before his face, holding a papal bull in his hand. Von Galen, bishop33 of Münster, makes war upon all his neighbors, and becomes celebrated for his rapine.
The Abbé N— is full of God, speaks of nothing but God, imparts God to all the women, or weak and imbecile persons that he can obtain the direction of, and robs his penitents38 of their property.
What are we to conclude from these contradictions? That all these persons never really believed in God; that they still less, if possible, believed that they had eaten His body and drunk His blood; that they never imagined they had swallowed God; that if they had firmly so believed, they never would have committed any of those deliberate crimes; in a word, that this most miraculous39 preventive of human atrocities40 has been most ineffective? The more sublime41 such an idea, the more decidedly is it secretly rejected by human obstinacy42.
The fact is, that all our grand criminals who have been at the head of government, and those also who have subordinately shared in authority, not only never believed that they received God down their throats, but never believed in God at all; at least they had entirely43 effaced44 such an idea from their minds. Their contempt for the sacrament which they created or administered was extended at length into a contempt of God Himself. What resource, then, have we remaining against depredation45, insolence46, outrage47, calumny48, and persecution49? That of persuading the strong man who oppresses the weak that God really exists. He will, at least, not laugh at this opinion; and, although he may not believe that God is within him, he yet may believe that God pervades50 all nature. An incomprehensible mystery has shocked him. But would he be able to say that the existence of a remunerating and avenging51 God is an incomprehensible mystery? Finally, although he does not yield his belief to a Catholic bishop who says to him, “Behold, that is your God, whom a man consecrated52 by myself has put into your mouth;” he may believe the language of all the stars and of all animated53 beings, at once exclaiming: “God is our creator!”
点击收听单词发音
1 controversy | |
n.争论,辩论,争吵 | |
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2 pretensions | |
自称( pretension的名词复数 ); 自命不凡; 要求; 权力 | |
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3 banished | |
v.放逐,驱逐( banish的过去式和过去分词 ) | |
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4 torrents | |
n.倾注;奔流( torrent的名词复数 );急流;爆发;连续不断 | |
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5 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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6 celebrated | |
adj.有名的,声誉卓著的 | |
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7 exhausted | |
adj.极其疲惫的,精疲力尽的 | |
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8 ambiguities | |
n.歧义( ambiguity的名词复数 );意义不明确;模棱两可的意思;模棱两可的话 | |
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9 solely | |
adv.仅仅,唯一地 | |
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10 ambiguity | |
n.模棱两可;意义不明确 | |
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11 literally | |
adv.照字面意义,逐字地;确实 | |
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12 mere | |
adj.纯粹的;仅仅,只不过 | |
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13 drenched | |
adj.湿透的;充满的v.使湿透( drench的过去式和过去分词 );在某人(某物)上大量使用(某液体) | |
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14 conversational | |
adj.对话的,会话的 | |
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15 incessantly | |
ad.不停地 | |
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16 disciples | |
n.信徒( disciple的名词复数 );门徒;耶稣的信徒;(尤指)耶稣十二门徒之一 | |
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17 doctrine | |
n.教义;主义;学说 | |
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18 execration | |
n.诅咒,念咒,憎恶 | |
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19 disdain | |
n.鄙视,轻视;v.轻视,鄙视,不屑 | |
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20 stoics | |
禁欲主义者,恬淡寡欲的人,不以苦乐为意的人( stoic的名词复数 ) | |
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21 virtuous | |
adj.有品德的,善良的,贞洁的,有效力的 | |
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22 animates | |
v.使有生气( animate的第三人称单数 );驱动;使栩栩如生地动作;赋予…以生命 | |
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23 physically | |
adj.物质上,体格上,身体上,按自然规律 | |
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24 defiled | |
v.玷污( defile的过去式和过去分词 );污染;弄脏;纵列行进 | |
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25 behold | |
v.看,注视,看到 | |
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26 tapers | |
(长形物体的)逐渐变窄( taper的名词复数 ); 微弱的光; 极细的蜡烛 | |
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27 exquisite | |
adj.精美的;敏锐的;剧烈的,感觉强烈的 | |
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28 enchanting | |
a.讨人喜欢的 | |
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29 burnished | |
adj.抛光的,光亮的v.擦亮(金属等),磨光( burnish的过去式和过去分词 );被擦亮,磨光 | |
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30 ecstasy | |
n.狂喜,心醉神怡,入迷 | |
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31 votary | |
n.崇拜者;爱好者;adj.誓约的,立誓任圣职的 | |
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32 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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33 bishop | |
n.主教,(国际象棋)象 | |
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34 assassinate | |
vt.暗杀,行刺,中伤 | |
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35 bastard | |
n.坏蛋,混蛋;私生子 | |
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36 extorted | |
v.敲诈( extort的过去式和过去分词 );曲解 | |
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37 slaughtered | |
v.屠杀,杀戮,屠宰( slaughter的过去式和过去分词 ) | |
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38 penitents | |
n.后悔者( penitent的名词复数 );忏悔者 | |
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39 miraculous | |
adj.像奇迹一样的,不可思议的 | |
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40 atrocities | |
n.邪恶,暴行( atrocity的名词复数 );滔天大罪 | |
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41 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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42 obstinacy | |
n.顽固;(病痛等)难治 | |
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43 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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44 effaced | |
v.擦掉( efface的过去式和过去分词 );抹去;超越;使黯然失色 | |
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45 depredation | |
n.掠夺,蹂躏 | |
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46 insolence | |
n.傲慢;无礼;厚颜;傲慢的态度 | |
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47 outrage | |
n.暴行,侮辱,愤怒;vt.凌辱,激怒 | |
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48 calumny | |
n.诽谤,污蔑,中伤 | |
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49 persecution | |
n. 迫害,烦扰 | |
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50 pervades | |
v.遍及,弥漫( pervade的第三人称单数 ) | |
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51 avenging | |
adj.报仇的,复仇的v.为…复仇,报…之仇( avenge的现在分词 );为…报复 | |
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52 consecrated | |
adj.神圣的,被视为神圣的v.把…奉为神圣,给…祝圣( consecrate的过去式和过去分词 );奉献 | |
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53 animated | |
adj.生气勃勃的,活跃的,愉快的 | |
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