St. Clement6, for example, relates that our Lord, having been questioned concerning the time when His kingdom would come, answered, “That will be when what is without shall resemble that within, and when there shall be neither male nor female.” But we must admit that this passage does not occur in either of our gospels. There are innumerable other instances to prove this truth; which may be seen in the “Critical Examination” of M. Fréret, perpetual secretary of the Academy of Belles7 Lettres at Paris.
The learned Fabricius took the pains to collect the ancient gospels which time has spared; that of James appears to be the first; and it is certain that it still possesses considerable authority with some of the Oriental churches. It is called “the first gospel.” There remain the passion and the resurrection, pretended to have been written by Nicodemus. This gospel of Nicodemus is quoted by St. Justin and Tertullian. It is there we find the names of our Lord’s accusers — Annas, Caiaphas, Soumas, Dathan, Gamaliel, Judas, Levi, and Napthali; the attention and particularity with which these names are given confer upon the work an appearance of truth and sincerity8. Our adversaries9 have inferred that as so many false gospels were forged, which at first were recognized as true, those which constitute at the present day the foundation of our own faith may have been forged also. They dwell much on the circumstance of the first heretics suffering even death itself in defence of these apocryphal gospels. There have evidently been, they say, forgers, seducers, and men who have been seduced10 by them into error, and died in defence of that error; it is, at least, therefore, no proof of the truth of Christianity that it has had its martyrs12 who have died for it.
They add further, that the martyrs were never asked the question, whether they believed the gospel of John or the gospel of James. The Pagans could not put a series of interrogatories about books with which they were not at all acquainted; the magistrates13 punished some Christians14 very unjustly, as disturbers of the public peace, but they never put particular questions to them in relation to our four gospels. These books were not known to the Romans before the time of Diocletian, and even towards the close of Diocletian’s reign15, they had scarcely obtained any publicity16. It was deemed in a Christian11 a crime both abominable17 and unpardonable to show a gospel to any Gentile. This is so true, that you cannot find the word “gospel” in any profane18 author whatever.
The rigid19 Socinians, influenced by the above-mentioned or other difficulties, do not consider our four divine gospels in any other light than as works of clandestine20 introduction, fabricated about a century after the time of Jesus Christ, and carefully concealed21 from the Gentiles for another century beyond that; works, as they express it, of a coarse and vulgar character, written by coarse and vulgar men, who, for a long time confined their discourses22 and appeals to the mere4 populace of their party. We will not here repeat the blasphemies23 uttered by them. This sect24, although considerably25 diffused26 and numerous, is at present as much concealed as were the first gospels. The difficulty of converting them is so much the greater, in consequence of their obstinately27 refusing to listen to anything but mere reason. The other Christians contend against them only with the weapons of the Holy Scripture28: it is consequently impossible that, being thus always in hostility29 with respect to principles, they should ever unite in their conclusions.
With respect to ourselves, let us ever remain inviolably attached to our four gospels, in union with the infallible church. Let us reject the five gospels which it has rejected; let us not inquire why our Lord Jesus Christ permitted five false gospels, five false histories of his life to be written; and let us submit to our spiritual pastors30 and directors, who alone on earth are enlightened by the Holy Spirit.
Into what a gross error did Abbadie fall when he considered as authentic31 the letters so ridiculously forged, from Pilate to Tiberius, and the pretended proposal of Tiberius to place Jesus Christ in the number of the gods. If Abbadie is a bad critic and a contemptible32 reasoner, is the Church on that account less enlightened? are we the less bound to believe it? Shall we at all the less submit to it?
点击收听单词发音
1 ascertain | |
vt.发现,确定,查明,弄清 | |
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2 decided | |
adj.决定了的,坚决的;明显的,明确的 | |
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3 spoke | |
n.(车轮的)辐条;轮辐;破坏某人的计划;阻挠某人的行动 v.讲,谈(speak的过去式);说;演说;从某种观点来说 | |
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4 mere | |
adj.纯粹的;仅仅,只不过 | |
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5 apocryphal | |
adj.假冒的,虚假的 | |
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6 clement | |
adj.仁慈的;温和的 | |
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7 belles | |
n.美女( belle的名词复数 );最美的美女 | |
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8 sincerity | |
n.真诚,诚意;真实 | |
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9 adversaries | |
n.对手,敌手( adversary的名词复数 ) | |
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10 seduced | |
诱奸( seduce的过去式和过去分词 ); 勾引; 诱使堕落; 使入迷 | |
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11 Christian | |
adj.基督教徒的;n.基督教徒 | |
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12 martyrs | |
n.martyr的复数形式;烈士( martyr的名词复数 );殉道者;殉教者;乞怜者(向人诉苦以博取同情) | |
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13 magistrates | |
地方法官,治安官( magistrate的名词复数 ) | |
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14 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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15 reign | |
n.统治时期,统治,支配,盛行;v.占优势 | |
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16 publicity | |
n.众所周知,闻名;宣传,广告 | |
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17 abominable | |
adj.可厌的,令人憎恶的 | |
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18 profane | |
adj.亵神的,亵渎的;vt.亵渎,玷污 | |
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19 rigid | |
adj.严格的,死板的;刚硬的,僵硬的 | |
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20 clandestine | |
adj.秘密的,暗中从事的 | |
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21 concealed | |
a.隐藏的,隐蔽的 | |
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22 discourses | |
论文( discourse的名词复数 ); 演说; 讲道; 话语 | |
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23 blasphemies | |
n.对上帝的亵渎,亵渎的言词[行为]( blasphemy的名词复数 );侮慢的言词(或行为) | |
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24 sect | |
n.派别,宗教,学派,派系 | |
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25 considerably | |
adv.极大地;相当大地;在很大程度上 | |
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26 diffused | |
散布的,普及的,扩散的 | |
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27 obstinately | |
ad.固执地,顽固地 | |
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28 scripture | |
n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段 | |
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29 hostility | |
n.敌对,敌意;抵制[pl.]交战,战争 | |
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30 pastors | |
n.(基督教的)牧师( pastor的名词复数 ) | |
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31 authentic | |
a.真的,真正的;可靠的,可信的,有根据的 | |
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32 contemptible | |
adj.可鄙的,可轻视的,卑劣的 | |
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