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CHAPTER XX SCAURUS ON FORGIVENESS
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At this point, Scaurus had drawn1 two lines, thus:
(Drawing of two lines)

Then the letter continued, “These two lines, my dear Silanus, represent two portions of Mark’s ‘gospel’—which word you know, I presume, that the Christians2 use, as the Greeks do, to mean ‘good news.’ Well, the short thin line represents the portion given by Mark to the moral precepts3 or sayings of Christ. The long thick line represents the portion given to framework—for example, to describing a certain John, called the Baptist, who, so to speak, introduces Christ to the people; to casting out devils; to healing specified4 diseases, fever, leprosy, paralysis5, blindness, deafness, dumbness, lameness6; to the raising up of a child apparently7 dead; to the destruction of a herd8 of swine by suffering devils to enter into them; to walking on water; to calming a tempest; to a feeding (or rather two feedings) of thousands of men with a few loaves and fishes; to blasting a fig-tree (but that comes later on); to the character of Herod the tetrarch, and his birth-day feasting, ending in the beheading of the above-mentioned John; to the finding of an ass9 by the disciples10 in exact accordance with Christ’s predictions and precepts; lastly, to very minute details of Christ’s trial and crucifixion. There are also a few fables11, called parables12, likening the good news, or gospel, to seed, which will not grow if sown in wrong places but will grow without man’s interference if sown rightly.[184] But, all this while, about the good news itself, and about its nature, and about the persons to whom the good news is to be brought, and about the good that it will do people—hardly one word! Do not take my word for this. Take your own copy of Mark and look at the first words of Jesus, ‘Repent14 and believe the gospel.’ But what gospel? Jesus has not mentioned the word before. This is a specimen15 of the whole work. It is not a gospel at all. It leaves out essential things. It is only the frame of a gospel.”

I did not see at first how to answer this. But on looking into the matter it seemed to me that Scaurus had not noticed Mark’s first words, “The beginning of the gospel of Jesus Christ as it is written in Isaiah the prophet.” Moreover Christ’s first words were not “Repent,” but “The time is fulfilled, and the kingdom of God hath drawn near. Repent and believe in the gospel.” Now the first mention of “preaching the gospel” in Isaiah is in a passage that begins thus: “Comfort ye, comfort ye, my people, saith God … because her humiliation16 is fulfilled, her sin is loosed.… The voice of one crying in the wilderness17, Prepare ye the way of the Lord … and the glory of the Lord shall appear and all flesh shall see the salvation18 of God …”; and soon afterwards come the words, “Unto a high mountain get thee up, O thou that preachest the gospel to Sion.” A marginal note in my Isaiah said that—instead of “her humiliation is fulfilled”—the right translation was “her time of service is fulfilled,” which resembled Mark, “The time is fulfilled”—words omitted by Matthew and Luke.

Reviewing Mark and Isaiah together, I came to the conclusion that Mark took for granted that his readers would refer to the passage in Isaiah, and that he meant, in effect, this: “The beginning of the gospel of Jesus Christ was the fulfilment of Isaiah’s gospel (namely, ‘Comfort ye my people because the time is fulfilled and her sin is loosed’).” John the Baptist, according to Mark, fulfilled Isaiah’s prophecy. He was the voice crying in the wilderness, “Prepare the way,” namely, for this gospel of the salvation of God. Then came Jesus saying, in the words of Isaiah, “‘The time is fulfilled,’ that is, for the gospel of the ‘loosing of sins’; believe in this gospel.” Looked at[185] in this way, Mark, though brief and obscure, did not seem to me to have “left out” what was (as Scaurus said) “essential,” but to have referred his readers to Isaiah for what was essential, if they were not already familiar with the passage, so that they might understand the meaning to be, “Believe in the gospel of the loosing, or forgiveness, of sins, predicted by Isaiah, and fulfilled now.”

Scaurus’s next objection was this: “Soon after telling us that Jesus called four men away from being fishers of fish to be ‘fishers of men’—without explaining the nature or object of this ‘fishing,’ Mark says, ‘Men were amazed at his teaching. For his way of teaching was that of one having authority and not as the way of the scribes.’ But what kind of ‘authority’? Listen to the rabble20, how they define it (a few lines lower down). ‘What is this? A novel teaching! With authority does he dictate21 even to the unclean spirits and they obey him.’ Now Flavius Josephus has told me that he himself has known a conjurer or exorcist cast out an unclean spirit or demon22—in the presence of Vespasian and his officers—and make it knock over a bucket of water in its exit: but he never told me—and you may be sure he would never have supposed—that the conjurer, on the strength of his exorcisms, would claim to preach a gospel!”

This struck me at first as a very forcible objection. And I was not surprised that Matthew omitted the whole of this narrative23; for it is liable to be misunderstood. But I found on examination that Jesus did not (as Scaurus said) “claim to preach a gospel” on the strength of such exorcisms. On the contrary, Mark and Luke say soon afterwards, that Jesus “would not allow the demons24 to speak because they knew him.” Moreover I found that the man from whom the demon was said to have been expelled cried out that Jesus was “the Holy One of God.” So it appeared possible that Jesus—if he possessed25, like Apollo or ?sculapius, some divine power of healing—might heal lunatics or possessed persons among others, and yet might not claim, on the strength of such exorcisms alone, to preach a gospel. From what I had read in Paul’s epistles, and also from my recent reading of Isaiah’s prediction[186] of the “gospel,” it seemed to me more likely that Jesus would connect his gospel—though what the connexion would be I did not yet see—with the forgiveness of sins.

And this indeed I found to be the subject of Scaurus’s next objection; “Then Jesus says that he will cure a man of paralysis in order that the spectators ‘may know that the Son of man hath authority on earth to forgive sins.’ Now this is the first mention of ‘the Son of man.’ Who, or of what nature, is this Son of man? There is no answer.”

Scaurus spoke26 thus, perhaps, because he had in his mind some passages in the Jewish scriptures27 where a “son of man” is described as coming on the clouds to judge mankind, and others where a “son of man” means “son of a mere28 mortal.” He may have thought that Mark ought to have explained which of the two was meant.

But Paul’s epistles had shewn me that, when he regarded Christ as having authority over all things, he, Paul, was in the habit of quoting one of the most beautiful of David’s Psalms30, which said, “What is man that thou art mindful of him, and the son of man that thou visitest him? For thou hast made him but little lower than the angels.” Now here my MS. said, in the margin19 of the Psalm29—as I quoted it above—“but little lower than God.” Then David continued, “Thou hast subjected all things under his feet.” These words “subjecting all things” are frequently applied31 by Paul to the reign32 or lordship of Christ over mankind. And “to subject” was precisely33 the word used by Epictetus concerning the ideal ruler, when he taught us that Socrates had the power “so to frame his hearers” that they would “subject” their wills to his. It seemed to me, then, that if Scaurus had said to Mark “Why did you not explain which son of man Jesus meant?” Mark might have replied, “Because the Lord Jesus did not recognise two ‘sons of man.’ He taught us that the son of man on earth is intended by God to be the son of man in heaven, and that the son of man, even on earth, is superior to the moon and the stars, having ‘authority over all things’.”

Afterwards I found that Jesus (in Matthew) quotes elsewhere part of another passage in this same psalm of David,[187] namely, “Out of the mouth of babes and sucklings hast thou established strength, because of thine adversaries34, that thou mightest still the enemy and the avenger35.” Paul taught that the “adversaries” of the Lord are the angels of Satan, and the “enemy” is the devil, and these are like wild beasts seeking to devour36 the soul of man. David, therefore, might be interpreted spiritually as meaning that God has given “authority” to the Son of man, not only over the visible “beasts of the field” but also over the invisible “beasts” that attack the heart of man. “Over these”—Paul might say—“hath the Son of man received authority that he may still the enemy and avenger,” that is to say, that he may put Satan to silence by delivering man from the bondage37 of sin. Some thought of this kind occurred to me at the time. And I was confirmed in it afterwards when I found in the gospels elsewhere mention of “authority” to “trample on, or rule over,” wild “beasts” of various kinds. The facts seemed to shew that Jesus often meditated38 on this beautiful poem of David and on the power given by God to “the Son of man” and to “babes and sucklings”—to whom Jesus appears often to refer under the title of “the little ones.”

These considerations to some extent met Scaurus’s next objection: “Now as to authority to forgive sins—what is meant by this? I can forgive you a debt of a thousand sesterces. But I cannot forgive you a theft of a thousand sesterces—except in the language of the people. Whether you stole them from me or from somebody else, that makes no difference. You remain a thief—a past thief of course—till the end of your days. Jupiter himself, as Horace in effect declares, cannot unthieve you.”

This caused me a great deal of thought. It was logical, yet I felt it was not true. It seemed to me, for example, that if two sons had stolen money from two several fathers, one father might so deal with the child that he might feel himself forgiven, even though he had to pay the money back again; while another father, though not exacting39 the money, might make the boy feel that he was not forgiven, and that he would be a thief all his life long. Even Epictetus, I remembered,[188] said about Diogenes, “He goes about like a physician feeling the pulses of his patients, and saying, ‘You have a fever; you, a headache; you, the gout. You must fast; you must eat; you must not bathe; you must have the knife; you must have cautery.’” He was talking of mental or spiritual diseases. Well, to be slavishly afraid of God—was not this a disease? And to one thus diseased, might not a healing Son of God come with a message from the Father, “He loves you, though He may punish. He will punish as a Father that loves. Steal no more; He will not treat you as a thief. Sin no more; He will not treat you as a sinner.”

Epictetus once declared that Diogenes had been sent before us as a reconnoitrer into the regions of death and had brought back his report, “There is nothing terrible there.” I never could quite understand on what grounds our Teacher based this assertion, unless it was because the Cynic himself had absolutely no fear of death. It was more easy for me to understand—I do not say, to prove, but to understand—that a great prophet might bring a similar report from the Father of men, “I come from the House of God to tell you that there is nothing terrible there—except for the cruel and base. There is nothing but kindness and justice and true fatherhood.” About the alleged40 “report” of Diogenes, I had felt that—if I believed it—it would deliver me from bondage to the fear of death. Similarly I felt, about the message or gospel of this Jewish prophet, that—if I believed it—it might raise me above fears into a region of love and trust and loyalty41 to the righteous Father. This was only theory. I did not believe it. But I felt the possibility of believing and of being strengthened by the belief.

Scaurus next objected to the words, “I came not to call the righteous but sinners.” This was in Mark and Matthew. “Luke,” he said, “adds ‘to repentance’; and that of course is meant. Now it is quite right that ‘sinners’ should be ‘called’ to ‘repentance.’ But is that ‘good news’? Is that ‘gospel’? And, if it is, what about ‘the righteous’? They, it seems, are not ‘called.’ There is no ‘gospel’ for them!”

Here Scaurus seemed on strong ground. And I felt that[189] he might urge against Mark what Epictetus says about Diogenes, namely, that the ideal physician inspects others, besides those who are manifestly diseased, in order to see who are healthy and who are not. But then I asked myself, “Who are ‘the righteous’?” And the answer Paul put into my mouth was, “None are righteous except through faith in God’s Son.” That is to say, “None are righteous save through the Spirit of Sonship. None are righteous through the Law.” Moreover, on examining the context, I found that the words “I came not to call the righteous” were uttered to unrighteous, envious42 people, the Pharisees, who grudged43 forgiveness of sins to the sinners. Elsewhere Luke described the Pharisees as “counting themselves to be righteous and despising others.” That is, they were “righteous” in their own estimation. In reality, then, Jesus regarded all men as in need of health, that is to say, in need of righteousness. Also, what Jesus called “repenting” was what the prophets call “turning to Jehovah.” So the message of the gospel was, “Turn ye to the Lord and He will forgive you and will grant health to your souls.” This was addressed to all that needed better health, that is, to all the nation. But some made themselves blind to their own sinful acts and deaf to the sinful utterances44 of their own hearts. These could not hear the gospel. The “call” of the gospel did not come into their ears. But it was not the gospel’s fault but theirs.

The more I thought over Scaurus’s trenchant45 criticism, the stronger grew my suspicion that Romans and Greeks might be inferior to the best of the Jews in the knowledge of the depths of human nature. I knew from Paul’s epistles that the apostle recognised a certain mysterious power of forgiving sins and infirmities by bearing them. This Paul called “the law of Christ,” saying, “Bear ye one another’s burdens and so fulfil the law of Christ,” and again, “If anyone be overtaken in a fault, do ye, who are spiritual, restore such a one in a spirit of meekness46.” This word, “restore,” came into my mind when Scaurus said, “Once a thief, always a thief.” It seemed to me truer to say that a father might “restore” his child, after the theft, so that he might be honest for the rest of his life. This[190] power of “restoring” was (as indeed it still is) a great mystery to me. But it is a mysterious fact, not a mere imagination.

Also Scaurus himself said, “It is very likely that many of the poorer Jews were called ‘sinners’ by the Pharisees for breaking small and perhaps disputed rules about purification or about the exact observance of the sabbath. This my rabbi admitted, although he did not care to say much about it. I can understand that Christ might deal epigrammatically (so to speak) with poor creatures of this kind by pronouncing them ‘forgiven’ or ‘righteous.’ But they would be just as ‘righteous’ as before; neither more righteous nor less righteous; his ‘pronouncing’ would make no difference. The Jews closely connect ‘pronouncing righteous’ and ‘making righteous,’ as though the sentence of the judge is anything more than the expression of the judge’s opinion! But it is a pure delusion47.”

I did not think Scaurus was right. It did not seem to me that the voice of the true Son of man, saying, “I pronounce you righteous in the name of the Father of men,” would be of the same kind or efficacy as the voice of a lawyer, saying, “Having in view sect48. 3 of chap. 4 of such and such a Code, I pronounce you not guilty.” I had come to feel that the Son of man represented the “authority” of humanity—divine humanity, such humanity as commends itself (without support from statute49 law) to the consciences of mankind. The Pharisees (I thought) might have made some of these poor men really unrighteous by making them frightened of God—as though He were an austere50 lawgiver or hard taskmaster. The Son, delivering them from this servile terror, and raising them into a wholesome51 fear, that is to say, into a free and loving reverence52 for a righteous God, might bring the Spirit of the Father into their hearts, thus making them righteous. If so, Christ’s voice, saying “I forgive you,” would not be a mere judge’s “sentence,” or expression of “opinion.” It would be a power, causing the guilty to feel, and to be, forgiven.

Scaurus then said, “Now pass on, and you will find nothing worth mentioning except a wilderness of wonders and portents53 until the twelve apostles are sent out to ‘preach the gospel.’ And now, say you, Jesus must surely tell his missionaries54 what[191] this ‘gospel’ is. But no. Not a word about it. Mark himself says, ‘They preached that men should repent.’ Wholesome tidings, no doubt, but hardly good tidings!” Here, as before, Scaurus (as it seems to me) had failed to see that Jews would understand Mark’s meaning to be “They preached that men should turn to God and receive forgiveness”—which would be “good tidings.” Moreover he had omitted Christ’s doctrine55 that “the Son of man is lord even of the sabbath,” to which Mark alone (I found) prefixed “The sabbath was made for man and not man for the sabbath.” According to this doctrine God seemed to say to men, “Priests, temples, sacrifices, fasts, sabbaths, rites56 and ceremonies, psalms, hymns57, and prayers—all these I have given you for your own sake, to draw you nearer to me.” This, in a way, was like the doctrine of Epictetus, that each man must take an oath to himself to think of his own interest. But in another way it was different. For Matthew added, “I desire kindness, not sacrifice.” That went to the root of the difference between Epictetus and Christ. The former said, “Think of your own virtue”; the latter, “Think how your neighbour needs your kindness.” According to the gospel, the rule of God was, “Draw near to me.” Then, in answer to men’s question, “How draw near?” the reply was, “Draw near to one another. That is the best way. Drawing near to me by sabbaths or sacrifices is a second best way. The second best must not interfere13 with the first best.”

It appeared to me that Scaurus dealt with Mark more severely58 than he would have dealt with Plato. Plato regards “justice,” not as obedience59 to the written laws, but as “doing that which is best for all.” If therefore retribution of good and evil comes on the welldoer and on the evildoer, severally, as being “the best thing” for each and for all, this is “justice.” But Scaurus quoted Mark, “In the moment when ye stand praying, forgive, if ye have any charge against anyone, that your Father also in heaven may forgive you your trespasses,” and then said, “This is not just. If I forgive my slave for robbing me or for cruelly maiming one of his fellow-slaves, does it follow that Jupiter should forgive me for theft or murder? Not in the least. He ought to punish me twice over, first, for[192] unjustly forgiving crime, and then for being a criminal myself.” Here Scaurus was thinking of remitting60 penalty, whereas Mark meant bearing the burden of sin. And, although the matter was not then as clear to me as it is now, I could see how a man wronged, and prosecuting61 the wrong-doer, not as offending against society and justice but as offending against himself—a man that does not wish to “do the best thing” for offenders62 and for the community—creates for himself an image of a God bad and selfish and unforgiving like himself; so that either he trembles before his bad God and is a slave; or else he regards himself as the favourite of a bad God, and becomes confirmed in his own badness.

On the whole, though I was forced to admit the justice of many charges that Scaurus brought against Mark—and especially the charge of disproportion, and of neglecting great doctrines63 while emphasizing small details of narrative—still I was satisfied that Mark did contain a gospel, namely, the good tidings of the forgiveness of sins. Scaurus called Mark’s gospel a mere frame. It seemed to me that it would have been less untrue to call it a picture in which the principal figure was not clearly seen because of intervening objects and inferior figures. Or it might be called a drama in which the leading character is too often absent from the stage; or, when present, he speaks too little, while minor64 characters are allowed to speak too much.

点击收听单词发音收听单词发音  

1 drawn MuXzIi     
v.拖,拉,拔出;adj.憔悴的,紧张的
参考例句:
  • All the characters in the story are drawn from life.故事中的所有人物都取材于生活。
  • Her gaze was drawn irresistibly to the scene outside.她的目光禁不住被外面的风景所吸引。
2 Christians 28e6e30f94480962cc721493f76ca6c6     
n.基督教徒( Christian的名词复数 )
参考例句:
  • Christians of all denominations attended the conference. 基督教所有教派的人都出席了这次会议。
  • His novel about Jesus caused a furore among Christians. 他关于耶稣的小说激起了基督教徒的公愤。
3 precepts 6abcb2dd9eca38cb6dd99c51d37ea461     
n.规诫,戒律,箴言( precept的名词复数 )
参考例句:
  • They accept the Prophet's precepts but reject some of his strictures. 他们接受先知的教训,但拒绝他的种种约束。 来自《现代英汉综合大词典》
  • The legal philosopher's concern is to ascertain the true nature of all the precepts and norms. 法哲学家的兴趣在于探寻所有规范和准则的性质。 来自辞典例句
4 specified ZhezwZ     
adj.特定的
参考例句:
  • The architect specified oak for the wood trim. 那位建筑师指定用橡木做木饰条。
  • It is generated by some specified means. 这是由某些未加说明的方法产生的。
5 paralysis pKMxY     
n.麻痹(症);瘫痪(症)
参考例句:
  • The paralysis affects his right leg and he can only walk with difficulty.他右腿瘫痪步履维艰。
  • The paralysis affects his right leg and he can only walk with difficulty.他右腿瘫痪步履维艰。
6 lameness a89205359251bdc80ff56673115a9d3c     
n. 跛, 瘸, 残废
参考例句:
  • Having been laughed at for his lameness,the boy became shy and inhibited. 那男孩因跛脚被人讥笑,变得羞怯而压抑。
  • By reason of his lameness the boy could not play games. 这男孩因脚跛不能做游戏。
7 apparently tMmyQ     
adv.显然地;表面上,似乎
参考例句:
  • An apparently blind alley leads suddenly into an open space.山穷水尽,豁然开朗。
  • He was apparently much surprised at the news.他对那个消息显然感到十分惊异。
8 herd Pd8zb     
n.兽群,牧群;vt.使集中,把…赶在一起
参考例句:
  • She drove the herd of cattle through the wilderness.她赶着牛群穿过荒野。
  • He had no opinions of his own but simply follow the herd.他从无主见,只是人云亦云。
9 ass qvyzK     
n.驴;傻瓜,蠢笨的人
参考例句:
  • He is not an ass as they make him.他不象大家猜想的那样笨。
  • An ass endures his burden but not more than his burden.驴能负重但不能超过它能力所负担的。
10 disciples e24b5e52634d7118146b7b4e56748cac     
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
参考例句:
  • Judas was one of the twelve disciples of Jesus. 犹大是耶稣十二门徒之一。 来自《简明英汉词典》
  • "The names of the first two disciples were --" “最初的两个门徒的名字是——” 来自英汉文学 - 汤姆历险
11 fables c7e1f2951baeedb04670ded67f15ca7b     
n.寓言( fable的名词复数 );神话,传说
参考例句:
  • Some of Aesop's Fables are satires. 《伊索寓言》中有一些是讽刺作品。 来自《现代英汉综合大词典》
  • Little Mexican boys also breathe the American fables. 墨西哥族的小孩子对美国神话也都耳濡目染。 来自辞典例句
12 parables 8a4747d042698d9be03fa0681abfa84c     
n.(圣经中的)寓言故事( parable的名词复数 )
参考例句:
  • Jesus taught in parables. 耶酥以比喻讲道。 来自《简明英汉词典》
  • In the New Testament are the parables and miracles. 《新约》则由寓言利奇闻趣事构成。 来自辞典例句
13 interfere b5lx0     
v.(in)干涉,干预;(with)妨碍,打扰
参考例句:
  • If we interfere, it may do more harm than good.如果我们干预的话,可能弊多利少。
  • When others interfere in the affair,it always makes troubles. 别人一卷入这一事件,棘手的事情就来了。
14 repent 1CIyT     
v.悔悟,悔改,忏悔,后悔
参考例句:
  • He has nothing to repent of.他没有什么要懊悔的。
  • Remission of sins is promised to those who repent.悔罪者可得到赦免。
15 specimen Xvtwm     
n.样本,标本
参考例句:
  • You'll need tweezers to hold up the specimen.你要用镊子来夹这标本。
  • This specimen is richly variegated in colour.这件标本上有很多颜色。
16 humiliation Jd3zW     
n.羞辱
参考例句:
  • He suffered the humiliation of being forced to ask for his cards.他蒙受了被迫要求辞职的羞辱。
  • He will wish to revenge his humiliation in last Season's Final.他会为在上个季度的决赛中所受的耻辱而报复的。
17 wilderness SgrwS     
n.杳无人烟的一片陆地、水等,荒漠
参考例句:
  • She drove the herd of cattle through the wilderness.她赶着牛群穿过荒野。
  • Education in the wilderness is not a matter of monetary means.荒凉地区的教育不是钱财问题。
18 salvation nC2zC     
n.(尤指基督)救世,超度,拯救,解困
参考例句:
  • Salvation lay in political reform.解救办法在于政治改革。
  • Christians hope and pray for salvation.基督教徒希望并祈祷灵魂得救。
19 margin 67Mzp     
n.页边空白;差额;余地,余裕;边,边缘
参考例句:
  • We allowed a margin of 20 minutes in catching the train.我们有20分钟的余地赶火车。
  • The village is situated at the margin of a forest.村子位于森林的边缘。
20 rabble LCEy9     
n.乌合之众,暴民;下等人
参考例句:
  • They formed an army out of rabble.他们用乌合之众组成一支军队。
  • Poverty in itself does not make men into a rabble.贫困自身并不能使人成为贱民。
21 dictate fvGxN     
v.口授;(使)听写;指令,指示,命令
参考例句:
  • It took him a long time to dictate this letter.口述这封信花了他很长时间。
  • What right have you to dictate to others?你有什么资格向别人发号施令?
22 demon Wmdyj     
n.魔鬼,恶魔
参考例句:
  • The demon of greed ruined the miser's happiness.贪得无厌的恶习毁掉了那个守财奴的幸福。
  • He has been possessed by the demon of disease for years.他多年来病魔缠身。
23 narrative CFmxS     
n.叙述,故事;adj.叙事的,故事体的
参考例句:
  • He was a writer of great narrative power.他是一位颇有记述能力的作家。
  • Neither author was very strong on narrative.两个作者都不是很善于讲故事。
24 demons 8f23f80251f9c0b6518bce3312ca1a61     
n.恶人( demon的名词复数 );恶魔;精力过人的人;邪念
参考例句:
  • demons torturing the sinners in Hell 地狱里折磨罪人的魔鬼
  • He is plagued by demons which go back to his traumatic childhood. 他为心魔所困扰,那可追溯至他饱受创伤的童年。 来自《简明英汉词典》
25 possessed xuyyQ     
adj.疯狂的;拥有的,占有的
参考例句:
  • He flew out of the room like a man possessed.他像着了魔似地猛然冲出房门。
  • He behaved like someone possessed.他行为举止像是魔怔了。
26 spoke XryyC     
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
参考例句:
  • They sourced the spoke nuts from our company.他们的轮辐螺帽是从我们公司获得的。
  • The spokes of a wheel are the bars that connect the outer ring to the centre.辐条是轮子上连接外圈与中心的条棒。
27 scriptures 720536f64aa43a43453b1181a16638ad     
经文,圣典( scripture的名词复数 ); 经典
参考例句:
  • Here the apostle Peter affirms his belief that the Scriptures are 'inspired'. 使徒彼得在此表达了他相信《圣经》是通过默感写成的。
  • You won't find this moral precept in the scriptures. 你在《圣经》中找不到这种道德规范。
28 mere rC1xE     
adj.纯粹的;仅仅,只不过
参考例句:
  • That is a mere repetition of what you said before.那不过是重复了你以前讲的话。
  • It's a mere waste of time waiting any longer.再等下去纯粹是浪费时间。
29 psalm aB5yY     
n.赞美诗,圣诗
参考例句:
  • The clergyman began droning the psalm.牧师开始以单调而低沈的语调吟诵赞美诗。
  • The minister droned out the psalm.牧师喃喃地念赞美诗。
30 psalms 47aac1d82cedae7c6a543a2c9a72b9db     
n.赞美诗( psalm的名词复数 );圣诗;圣歌;(中的)
参考例句:
  • the Book of Psalms 《〈圣经〉诗篇》
  • A verse from Psalms knifed into Pug's mind: "put not your trust in princes." 《诗篇》里有一句话闪过帕格的脑海:“不要相信王侯。” 来自辞典例句
31 applied Tz2zXA     
adj.应用的;v.应用,适用
参考例句:
  • She plans to take a course in applied linguistics.她打算学习应用语言学课程。
  • This cream is best applied to the face at night.这种乳霜最好晚上擦脸用。
32 reign pBbzx     
n.统治时期,统治,支配,盛行;v.占优势
参考例句:
  • The reign of Queen Elizabeth lapped over into the seventeenth century.伊丽莎白王朝延至17世纪。
  • The reign of Zhu Yuanzhang lasted about 31 years.朱元璋统治了大约三十一年。
33 precisely zlWzUb     
adv.恰好,正好,精确地,细致地
参考例句:
  • It's precisely that sort of slick sales-talk that I mistrust.我不相信的正是那种油腔滑调的推销宣传。
  • The man adjusted very precisely.那个人调得很准。
34 adversaries 5e3df56a80cf841a3387bd9fd1360a22     
n.对手,敌手( adversary的名词复数 )
参考例句:
  • That would cause potential adversaries to recoil from a challenge. 这会迫使潜在的敌人在挑战面前退缩。 来自辞典例句
  • Every adversaries are more comfortable with a predictable, coherent America. 就连敌人也会因有可以预料的,始终一致的美国而感到舒服得多。 来自辞典例句
35 avenger avenger     
n. 复仇者
参考例句:
  • "Tom Sawyer, the Black Avenger of the Spanish Main. “我乃西班牙海黑衣侠盗,汤姆 - 索亚。
  • Avenger's Shield-0.26 threat per hit (0.008 threat per second) 飞盾-0.26仇恨每击(0.08仇恨每秒)
36 devour hlezt     
v.吞没;贪婪地注视或谛听,贪读;使着迷
参考例句:
  • Larger fish devour the smaller ones.大鱼吃小鱼。
  • Beauty is but a flower which wrinkle will devour.美只不过是一朵,终会被皱纹所吞噬。
37 bondage 0NtzR     
n.奴役,束缚
参考例句:
  • Masters sometimes allowed their slaves to buy their way out of bondage.奴隶主们有时允许奴隶为自己赎身。
  • They aim to deliver the people who are in bondage to superstitious belief.他们的目的在于解脱那些受迷信束缚的人。
38 meditated b9ec4fbda181d662ff4d16ad25198422     
深思,沉思,冥想( meditate的过去式和过去分词 ); 内心策划,考虑
参考例句:
  • He meditated for two days before giving his answer. 他在作出答复之前考虑了两天。
  • She meditated for 2 days before giving her answer. 她考虑了两天才答复。
39 exacting VtKz7e     
adj.苛求的,要求严格的
参考例句:
  • He must remember the letters and symbols with exacting precision.他必须以严格的精度记住每个字母和符号。
  • The public has been more exacting in its demands as time has passed.随着时间的推移,公众的要求更趋严格。
40 alleged gzaz3i     
a.被指控的,嫌疑的
参考例句:
  • It was alleged that he had taken bribes while in office. 他被指称在任时收受贿赂。
  • alleged irregularities in the election campaign 被指称竞选运动中的不正当行为
41 loyalty gA9xu     
n.忠诚,忠心
参考例句:
  • She told him the truth from a sense of loyalty.她告诉他真相是出于忠诚。
  • His loyalty to his friends was never in doubt.他对朋友的一片忠心从来没受到怀疑。
42 envious n8SyX     
adj.嫉妒的,羡慕的
参考例句:
  • I don't think I'm envious of your success.我想我并不嫉妒你的成功。
  • She is envious of Jane's good looks and covetous of her car.她既忌妒简的美貌又垂涎她的汽车。
43 grudged 497ff7797c8f8bc24299e4af22d743da     
怀恨(grudge的过去式与过去分词形式)
参考例句:
  • The mean man grudged the food his horse ate. 那个吝啬鬼舍不得喂马。
  • He grudged the food his horse ate. 他吝惜马料。
44 utterances e168af1b6b9585501e72cb8ff038183b     
n.发声( utterance的名词复数 );说话方式;语调;言论
参考例句:
  • John Maynard Keynes used somewhat gnomic utterances in his General Theory. 约翰·梅纳德·凯恩斯在其《通论》中用了许多精辟言辞。 来自辞典例句
  • Elsewhere, particularly in his more public utterances, Hawthorne speaks very differently. 在别的地方,特别是在比较公开的谈话里,霍桑讲的话则完全不同。 来自辞典例句
45 trenchant lmowg     
adj.尖刻的,清晰的
参考例句:
  • His speech was a powerful and trenchant attack against apartheid.他的演说是对种族隔离政策强有力的尖锐的抨击。
  • His comment was trenchant and perceptive.他的评论既一针见血又鞭辟入里。
46 meekness 90085f0fe4f98e6ba344e6fe6b2f4e0f     
n.温顺,柔和
参考例句:
  • Amy sewed with outward meekness and inward rebellion till dusk. 阿密阳奉阴违地一直缝到黄昏。 来自辞典例句
  • 'I am pretty well, I thank you,' answered Mr. Lorry, with meekness; 'how are you?' “很好,谢谢,”罗瑞先生回答,态度温驯,“你好么?” 来自英汉文学 - 双城记
47 delusion x9uyf     
n.谬见,欺骗,幻觉,迷惑
参考例句:
  • He is under the delusion that he is Napoleon.他患了妄想症,认为自己是拿破仑。
  • I was under the delusion that he intended to marry me.我误认为他要娶我。
48 sect 1ZkxK     
n.派别,宗教,学派,派系
参考例句:
  • When he was sixteen he joined a religious sect.他16岁的时候加入了一个宗教教派。
  • Each religious sect in the town had its own church.该城每一个宗教教派都有自己的教堂。
49 statute TGUzb     
n.成文法,法令,法规;章程,规则,条例
参考例句:
  • Protection for the consumer is laid down by statute.保障消费者利益已在法令里作了规定。
  • The next section will consider this environmental statute in detail.下一部分将详细论述环境法令的问题。
50 austere GeIyW     
adj.艰苦的;朴素的,朴实无华的;严峻的
参考例句:
  • His way of life is rather austere.他的生活方式相当简朴。
  • The room was furnished in austere style.这间屋子的陈设都很简单朴素。
51 wholesome Uowyz     
adj.适合;卫生的;有益健康的;显示身心健康的
参考例句:
  • In actual fact the things I like doing are mostly wholesome.实际上我喜欢做的事大都是有助于增进身体健康的。
  • It is not wholesome to eat without washing your hands.不洗手吃饭是不卫生的。
52 reverence BByzT     
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬
参考例句:
  • He was a bishop who was held in reverence by all.他是一位被大家都尊敬的主教。
  • We reverence tradition but will not be fettered by it.我们尊重传统,但不被传统所束缚。
53 portents ee8e35db53fcfe0128c4cd91fdd2f0f8     
n.预兆( portent的名词复数 );征兆;怪事;奇物
参考例句:
  • But even with this extra support, labour-market portents still look grim. 但是即使采取了额外支持措施,劳动力市场依然阴霾密布。 来自互联网
  • So the hiccups are worth noting as portents. 因此这些问题作为不好的征兆而值得关注。 来自互联网
54 missionaries 478afcff2b692239c9647b106f4631ba     
n.传教士( missionary的名词复数 )
参考例句:
  • Some missionaries came from England in the Qing Dynasty. 清朝时,从英国来了一些传教士。 来自《简明英汉词典》
  • The missionaries rebuked the natives for worshipping images. 传教士指责当地人崇拜偶像。 来自《现代汉英综合大词典》
55 doctrine Pkszt     
n.教义;主义;学说
参考例句:
  • He was impelled to proclaim his doctrine.他不得不宣扬他的教义。
  • The council met to consider changes to doctrine.宗教议会开会考虑更改教义。
56 rites 5026f3cfef698ee535d713fec44bcf27     
仪式,典礼( rite的名词复数 )
参考例句:
  • to administer the last rites to sb 给某人举行临终圣事
  • He is interested in mystic rites and ceremonies. 他对神秘的仪式感兴趣。
57 hymns b7dc017139f285ccbcf6a69b748a6f93     
n.赞美诗,圣歌,颂歌( hymn的名词复数 )
参考例句:
  • At first, they played the hymns and marches familiar to them. 起初他们只吹奏自己熟悉的赞美诗和进行曲。 来自英汉非文学 - 百科语料821
  • I like singing hymns. 我喜欢唱圣歌。 来自辞典例句
58 severely SiCzmk     
adv.严格地;严厉地;非常恶劣地
参考例句:
  • He was severely criticized and removed from his post.他受到了严厉的批评并且被撤了职。
  • He is severely put down for his careless work.他因工作上的粗心大意而受到了严厉的批评。
59 obedience 8vryb     
n.服从,顺从
参考例句:
  • Society has a right to expect obedience of the law.社会有权要求人人遵守法律。
  • Soldiers act in obedience to the orders of their superior officers.士兵们遵照上级军官的命令行动。
60 remitting 06465b38338ec4ef6d55c24bc4cffefb     
v.免除(债务),宽恕( remit的现在分词 );使某事缓和;寄回,传送
参考例句:
  • You should fill in the money order carefully before remitting money. 在办理汇款业务前,应准确填写汇款单。
  • Please wait for invoice detailing shipping costs before remitting your payment. 汇款前请为您的付款详细运费发票等。
61 prosecuting 3d2c14252239cad225a3c016e56a6675     
检举、告发某人( prosecute的现在分词 ); 对某人提起公诉; 继续从事(某事物); 担任控方律师
参考例句:
  • The witness was cross-examined by the prosecuting counsel. 证人接受控方律师的盘问。
  • Every point made by the prosecuting attorney was telling. 检查官提出的每一点都是有力的。
62 offenders dee5aee0bcfb96f370137cdbb4b5cc8d     
n.冒犯者( offender的名词复数 );犯规者;罪犯;妨害…的人(或事物)
参考例句:
  • Long prison sentences can be a very effective deterrent for offenders. 判处长期徒刑可对违法者起到强有力的威慑作用。
  • Purposeful work is an important part of the regime for young offenders. 使从事有意义的劳动是管理少年犯的重要方法。
63 doctrines 640cf8a59933d263237ff3d9e5a0f12e     
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明
参考例句:
  • To modern eyes, such doctrines appear harsh, even cruel. 从现代的角度看,这样的教义显得苛刻,甚至残酷。 来自《简明英汉词典》
  • His doctrines have seduced many into error. 他的学说把许多人诱入歧途。 来自《现代汉英综合大词典》
64 minor e7fzR     
adj.较小(少)的,较次要的;n.辅修学科;vi.辅修
参考例句:
  • The young actor was given a minor part in the new play.年轻的男演员在这出新戏里被分派担任一个小角色。
  • I gave him a minor share of my wealth.我把小部分财产给了他。


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