“Is this possible?” Not only possible, do I answer, but it is impossible that this should not take place. It is impossible for men not to bethink themselves—i.e. impossible that each man should not put to himself the question as to who he is and wherefore he lives; for man, as a rational being, cannot live without seeking to know why he lives, and he has always put to himself this question, and always, according to the degree of his development, has answered it in his religious teaching. In our time, the inner contradiction in which men feel themselves elicits2 this question with special insistence3, and demands an answer. It is impossible for men of our time to answer this question otherwise than by recognizing the law of life in love to men and in the service of them, this being for our time the only rational answer as to the meaning of human life; and this answer nineteen hundred years ago has been expressed in the Christian4 religion and is likewise known to the vast majority of all mankind.
This answer in a latent state lives in the consciousness of all men of the Christian world of our time; but it does not openly express itself and serve as guidance for our life, only because, on the one hand, those who enjoy the greatest authority, so-called scientists, being under the coarse error that religion is a temporary and outgrown5 step in the development of mankind and that men can live without religion, inculcate this error to those of the masses who are beginning to be educated; and, on the other hand, because those in power, sometimes consciously, but often unconsciously (being under the error that the Church faith is Christian religion), endeavor to support and excite in the people crude superstitions6 given out as the Christian religion. If only these two deceptions7 were to be destroyed, then true religion, already latent in men of our time, would become evident and obligatory8.
To bring this about it is necessary that, on the one hand, men of science should understand that the principle of the brotherhood9 of all men and the rule of not doing unto others what one does not wish for oneself is not one casual idea out of a multitude of human theories which can be subordinated to any other considerations, but is an incontestable principle, standing10 higher than the rest, and flowing from the changeless relation of man to that which is eternal, to God, and is religion, all religion, and, therefore, always obligatory.
On the other hand, it is necessary that those who consciously or unconsciously preach crude superstitions under the guise11 of Christianity should understand that all these dogmas, sacraments, and rites12 which they support and preach are not only, as they think, harmless, but are in the highest degree pernicious, concealing13 from men that central religious truth which is expressed in the fulfilment of God's will, in the service of men, and that the rule of acting14 toward others as one would wish others to act toward oneself is not merely one of the prescriptions15 of the Christian religion, but is the whole of practical religion, as indeed is stated in the Gospels.
To bring about that men of our time should uniformly place before themselves the question of the meaning of life, and uniformly answer it, it is only necessary that those who regard themselves as enlightened should cease to think and to inculcate to other generations that religion is atavism, the survival of a past wild state, and that for the good life of men the spreading of education is sufficient—i.e. the spread of the most varied16 knowledge which is in some way to bring men to justice and to a moral life. These men should understand instead that for the good life of humanity religion is vital, and that this religion already exists and lives in the consciousness of the men of our time. Men who are intentionally17 and unintentionally stupefying the people by church superstitions should cease to do so, and recognize that what is important and binding18 in Christianity is not baptism, nor Communion, nor profession of dogmas, etc., but only love to God and to one's neighbor, and the fulfilling of the commandment of acting toward others as one wishes others to act toward oneself—and that in this lies all the law and the prophets.
If only both pseudo-Christians and men of science understood and preached to children and to the uneducated these simple, clear, and necessary truths as they now preach their complicated, confused, and unnecessary theories, all men would uniformly understand the meaning of their lives and recognize one and the same duties as flowing from this meaning.
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1 preoccupied | |
adj.全神贯注的,入神的;被抢先占有的;心事重重的v.占据(某人)思想,使对…全神贯注,使专心于( preoccupy的过去式) | |
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2 elicits | |
引出,探出( elicit的第三人称单数 ) | |
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3 insistence | |
n.坚持;强调;坚决主张 | |
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4 Christian | |
adj.基督教徒的;n.基督教徒 | |
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5 outgrown | |
长[发展] 得超过(某物)的范围( outgrow的过去分词 ); 长[发展]得不能再要(某物); 长得比…快; 生长速度超过 | |
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6 superstitions | |
迷信,迷信行为( superstition的名词复数 ) | |
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7 deceptions | |
欺骗( deception的名词复数 ); 骗术,诡计 | |
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8 obligatory | |
adj.强制性的,义务的,必须的 | |
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9 brotherhood | |
n.兄弟般的关系,手中情谊 | |
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10 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
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11 guise | |
n.外表,伪装的姿态 | |
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12 rites | |
仪式,典礼( rite的名词复数 ) | |
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13 concealing | |
v.隐藏,隐瞒,遮住( conceal的现在分词 ) | |
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14 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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15 prescriptions | |
药( prescription的名词复数 ); 处方; 开处方; 计划 | |
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16 varied | |
adj.多样的,多变化的 | |
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17 intentionally | |
ad.故意地,有意地 | |
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18 binding | |
有约束力的,有效的,应遵守的 | |
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