Those who have made a study of paganism as it appeared in Christianity during and after the third century know that many other forms of it were prominent besides those fundamental errors which have been discussed in the preceding pages. Some of these have attracted more attention than the fundamental ones, since they lie more plainly on the surface of history. We shall glance at several, that the reader may see the field yet more fully6.
A Low Standard of Christian5 Life.
That the standard of individual character in the Church was brought far below that of the New Testament7, and much below what would be accepted[232] at the present day, appears in the history of morals and social life, and in many ways in the Church.
The degenerate8 character of his time is thus set forth9 by Chrysostom:
“Plagues too, teeming10 with untold11 mischiefs13, have lighted upon the Churches. The chief offices have become saleable. Hence numberless evils are springing, and there is no one to redress14, no one to reprove them. Nay15 the disorder16 has assumed a sort of method and consistency17. Has a man done wrong and been arraigned18 for it? His effort is not to prove himself guiltless, but to find if possible accomplices19 in his crimes. What is to become of us? since hell is our threatened portion. Believe me, had not God stored up punishment for us there, ye would see every day tragedies deeper than the disasters of the Jews. What then? However, let no one take offence, for I mention no names; suppose some one were to come into this church to present you that are here at this moment, those that are now with me, and to make inquisition of them; or rather not now, but suppose on Easter day any one endued20 with such a spirit, as to have such a thorough knowledge of the things they had been doing, should narrowly examine all that came to Communion and were being washed [in baptism] after they had attended the mysteries; many things would be discovered more shocking than the Jewish horrors. He would find persons who practise augury21, who make use of charms, and omens22, and incantations, and who have committed fornication, adulterers, drunkards, and revilers,—covetous23 I am unwilling24 to add, lest I[233] should hurt the feelings of any of those who are standing25 here. What more? Suppose any one should make scrutiny26 into all the communicants in the world, what kind of transgression27 is there which he would not detect? And what if he examined those in authority? Would he not find them eagerly bent28 upon gain? making traffic of high places? envious29, malignant30, vainglorious31, gluttonous32 and slaves to money?”[206]
A similar vivid description, under the figure of a burning building, representing the Church as consumed with evil, is found in Homily 10, On Ephesians. Another description of the effect of heathenism upon those who professed33 to be Christians34 is sharply set forth in a Treatise35 Attributed to Cyprian, on the “Public Shows.”[207] He says:
“Believers, and men who claim for themselves the authority of the Christian name, are not ashamed—are not, I repeat, ashamed to find a defence in the heavenly Scriptures37 for the vain superstitions38 associated with the public exhibitions of the heathens, and thus to attribute divine authority to idolatry. For how is it, that what is done by the heathens in honor of any idol39 is resorted to in a public show by faithful Christians, and the heathen idolatry is maintained and the true and divine religion is trampled40 upon in contempt of God? Shame binds42 me to relate their pretexts43 and defences in this behalf. ‘Where,’ say they, ‘are there such Scriptures? Where[234] are these things prohibited? On the contrary, both Elias as the charioteer of Israel, and David himself danced before the ark. We read of psaltries, horns, trumpets44, drums, pipes, harps45, and choral dances. Moreover, the apostle, in his struggle, puts before us the contest of the C?stus, and of our wrestle46 against the spiritual things of wickedness. Again when he borrows his illustrations from the racecourse, he also proposes the prize of the crown. Why, then, may not a faithful Christian man gaze upon that which the divine pen might write about?’ At this point I might not unreasonably48 say that it would have been far better for them not to know any writings at all, than thus to read the writings [of the Scriptures]. For words and illustrations which are recorded by way of exhortation49 to evangelical virtue50, are translated by them into pleas for vice51; because those things are written of, not that they should be gazed upon, but that a greater eagerness might be aroused in our minds in respect of things that will benefit us, seeing that among the heathens there is manifest so much eagerness in respect of things which will be of no advantage.”
That these evils increased with the years, is shown by the words of Augustine, when he says:
“Accordingly you will have to witness many drunkards, covetous men, deceivers, gamesters, adulterers, fornicators, men who bind41 upon their persons sacrilegious charms, and others given up to sorcerers and astrologers, and diviners practised in all kinds of impious arts. You will also have to observe how those very crowds which fill the theaters on the festal days of the pagans, also fill the churches on the festal days of the Christians. And when you see[235] these things you will be tempted52 to imitate them. Nay, why should I use the expression, you will see, in reference to what you assuredly are acquainted with even already. For you are not ignorant of the fact that many who are called Christians engage in all these evil things which I have briefly53 mentioned. Neither are you ignorant that at times, perchance, men whom you know to bear the name of Christians are guilty of even more grievous offenses54 than these.”[208]
Such degradation56 of Christian life was the unavoidable fruitage of the various pagan influences which had substituted false standards of Church membership and of action for the true ones laid down in the Scriptures.
Faith in “Relics.”
Faith in “Relics,” bodies, bones, garments, places, etc., as retaining the virtues57 of the persons with whom they were associated, was a prominent characteristic of paganism, from the earliest time. Paganism brought this element into Christianity, where it took root and flourished, like a fast-growing, noxious58 weed. The whole system of relic2 worship, down to the “Holy Coat at Treves,” in 1891, is a direct harvest from pagan planting. Relics were believed to be powerful agents for good, by direct influence, and by acting59 as charms[236] to ward60 off evils of all kinds. Take an example from one of the early Church historians, Sozomen, who gives the following with all the soberness of undoubted fact:
“While the Church everywhere was under the sway of these eminent61 men, the clergy62 and people were excited to the imitation of their virtue and zeal63. Nor was the Church of this era distinguished64 only by these illustrious examples of piety65; for the relics of the proto-prophets, Habakkuk, and a little while after, Micah, were brought to light about this time. As I understand, God made known the place where both these bodies were deposited, by a divine vision in a dream to Zebennus, who was then acting as bishop66 of the Church of Eleutheropolis. The relics of Habakkuk were found at Cela a city formerly67 called Ceila. The tomb of Micah was discovered at a distance of ten stadia from Cela, at a place called Berathsatia. This tomb was ignorantly styled by the people of the country, ‘the tomb of the faithful’; or, in their native language, Nephsameemana. These events, which occurred during the reign68 of Theodosius, were sufficient for the good repute of the Christian religion.”[209]
The same author reports the discovery of the relics of Zechariah the prophet. Calemerus, a serf, was directed in a dream to dig at a certain place in a garden, being assured that he would find two coffins69, the inner one of wood, the other of lead; “beside the coffins you will see a glass[237] vessel70 full of water, and two serpents of moderate size, but tame and perfectly71 innoxious, so that they seem to be used to being handled.” Calemerus followed the directions, and found the body of Zechariah, “clad in a white stole,” with a royal child lying at his feet; and “although the prophet had lain under the earth for so many generations, he appeared sound; his hair was closely shorn, his nose was straight; his beard moderately grown, his head quite short, his eyes rather sunken, and concealed72 by the eyebrows73.”[210] In a similar style,[211] Sozomen relates how the head of John the Baptist was discovered in the suburbs of Constantinople. That such ridiculous myths could be written down as a part of genuine Church history, shows how fully the pagan falsehoods corrupted74 the best currents of Christian life.
The Cross, its Sign, and other Charms.
Comparatively few readers realize that the cross was of heathen origin, and a religious symbol of the lowest order, and that it was not adopted as a symbol of Christianity until the Church was well paganized. Its origin lies in the shadows of the prehistoric75 period. It was a religious symbol in the Asiatic, Egyptian, Grecian, Roman, Druidic,[238] and Central American heathenism. It originated in the lowest department of sun-worship cultus. Ishtar, the Assyrian Venus, was represented as holding a staff, the upper end of which was in the form of a Latin cross. The worship of Ishtar was one of the darkest features of the Babylonian religion. It was conducted with lascivious77 rites78 which may not be named. It corrupted the Hebrews on every side. We find it, with other forms of sun-worship, polluting the temple itself, and sharply condemned79 by the prophet of Jehovah.[212]
Tammuz was the young and beautiful sun-god, the bridegroom of Ishtar who bore the cross-crowned sceptre; and this mourning for him was associated with gross obscenity.
Another form of this same worship is condemned by Jeremiah, thus:
“Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? The children gather wood, and the fathers kindle80 the fire, and the women knead their dough81, to make cakes to the queen of heaven, and to pour out drink-offerings unto other gods, that they may provoke me to anger.”[213]
There is evidence to show that these cakes were marked with one form of the cross, the Greek tau (Τ). In later times the Greeks offered cakes thus[239] marked to Bacchus, in connection with the vilest82 orgies. Specimens83 of these are found at Herculaneum. Similar ones have been found in the catacombs. The “hot cross-bun” is the lineal descendant of the tau (Τ)-marked cakes of the obscene sun-worship cultus. Its association with Friday—day of Ishtar, Venus, Frega—is a remnant of paganism, although later efforts to Christianize it have associated it with “Good Friday.”
The cross appears in Assyrian history, worn as a religious emblem84 by the priest-king, Samsi-Vul, son of Shalamanezar, and also by Assur-Nazir-Pal. These specimens may be seen in the British Museum. It is the Greek cross, and identical with the “pectoral cross,” worn by the Pope, and seen on altar-cloths at the present day. Priority of possession is several thousand years in favor of the Assyrian. The same style of crosses are found in the Etruscan department of the Vatican Museum at Rome. They are on the breasts—painted—of certain large Etruscan male figures, and are taken from mural decorations in ancient Etruscan burial-places. Similar “pectoral” crosses may be seen also in the British Museum on two figures from Thebes, in the Egyptian Hall. They date from about 1100 B.C., and represent men of Asia bringing tribute. In Wilkinson’s Ancient Egypt the same cross may be seen on the breast of two warriors86.
[240]
There is a figure of the youthful Bacchus, taken from an ancient vase, with which antiquarians are familiar, holding a cup and fennel branch—a figure of much beauty. The head-dress is a band with crosses as of Horus. A portion of the band falls from the head, and with its fringe and single cross, if lengthened87, would form a modern “stole.”
The cross is also found on Greek pottery88, dating from 700 to 500 B.C. It appears in relics of the Latin people of the same period. It was used as a symbol in Buddhism89 in India long before the time of Christ. It is also found in Thibet, Scandinavia, and other parts of northern Europe.
That the cross was extensively known and used before the Christian era is shown by an admirable article in the Edinburgh Review of October, 1870, on the pre-Christian Cross. The author of the article claims to have collected nearly two hundred varieties of the cross, in its heathen form. He speaks of it as follows:
“From the dawn of organized paganism in the Eastern world, to the final establishment of Christianity in the Western, the cross was undoubtedly90 the commonest and most sacred of symbolical91 monuments, and to a remarkable92 extent it is so still in almost every land where that of Calvary is unrecognized or unknown. Apart from any distinctions of social or intellectual superiority of caste, color, nationality, or location in either hemisphere it appears to have been the aboriginal93 possession of every[241] people of antiquity94—the elastic95 girdle, so to say, which embraced the most widely separated heathen communities, the most significant token of universal brotherhood96, the principal point of contact in every system of pagan mythology97, to which all the families of mankind were severally and irresistibly98 drawn99, and by which their common descent was emphatically expressed....
“Of the several varieties of the cross still in vogue100 as national or ecclesiastical emblems101 in this and other European states, and distinguished by the familiar appellations102 of St. George, St. Andrew, the Maltese, the Greek, the Latin, etc., there is not one amongst them the existence of which may not be traced to the remotest antiquity.”[214]
It is also true that the cross does not appear as the symbol of Christianity until after its paganization under Constantine. He made a composite symbol, known as the Chi-ro, of which see below. It seems probable that he added these to the pagan cross. On this point Blake says:
“The Cross and the Crescent were combined in the Oriental standards (Fig. 29.) centuries before the time of Christ.
“Roman coins of the period of 269 B.C. show the cross of Saturn103 (Fig. 30.) with distinctness. According to Gaume, the illustrious writer, all the Roman standards bore this cross, and Constantine being unable to vary the banner of the empire, added ‘XP’ the Greek sign for Christ, to the imperial flag, 312 A.D.”[215]
[242]
The similarity between the heathenism of Asia and Central America is a well-known fact of history.
“The religion of the Mexicans was purely104 Chaldean. They professed to believe in a Supreme105 God, but idol-worship was general. They had a regular priesthood, gorgeous temples and convents; they had processions, in which crosses, and even red crosses, were carried; and incense106, flowers, and fruit-offerings were employed in their worship. They confessed to their priests, and generally confessed only once, receiving a written absolution which served for the remainder of their lives as an effectual safeguard against punishment, even for crimes committed after receiving the said absolution. They worshipped, and afterwards ate, a wafer-god, an idol made of flour and honey, which they called ‘the god of penitence107,’ and they always ate him fasting. They also venerated108 the black calf109, or bull, and adored a goddess-mother, with an infant son in her arms. They sacrificed human victims to the God of Hell, of whom they considered the cross to be a symbol, and to whom they were largely sacrificed, by laying them on a great black stone and tearing out their hearts.
“We are now prepared to see how easily the heathen, in adopting a nominal110 Christianity, as they did from the reign of Constantine, would have modified and Christianized their views of the heathen cross. Hitherto that emblem had been associated with their worship of the gods. In their temples, in their houses, on their images, their clothes, their cattle, etc., the worshippers were accustomed to see the peculiar111 cross, or, crosses, dedicated112 to each. Bacchus had his, Serapis his, and so forth. Some of the new converts were themselves wearing on their own persons[243] the emblem of their gods. This was the case with certain Asiatics and Etruscans, who wore the cross round their necks, but not, apparently113, with the Egyptians as far as relating to a neck ornament114. Wilkinson, chapter v., plate 342, gives the figures of four warriors from the monuments of Egypt, from Asiatic tribes, wearing crosses round their necks, or on their clothes. Their date is about 1400 B.C.
“In plate 47 of his Peintures Antiques de Vases Grecs (Rome, 1817, fol.), Milligen gives examples of the cross on the apron115 of the warrior85, and within a circle on his horse.
“To enter then, into a heathen temple just rededicated to Christ, where the cross of the rejected pagan deity116 still existed, or where a new church cross had been substituted—to visit a temple so reconsecrated, or to enter a basilica (judgment hall) by the Emperor’s order just handed over to the bishop for Christian use—all this would aid in making the change from the worship of the gods to the worship of the Emperor’s God very easy to the convert.
“The old temples, and the old basilicas, the arrangements of the apse, etc., in the latter almost unchanged—the lustral, or holy water—the mural paintings sometimes left, sometimes altered to suit the persons of the new heroes, or saints—the incense, the pomp of worship, the long train of vested priests—all and much more, would make the transition from the old to the new faith, externally, a matter of little difficulty. As to the cross, there it was, and there it would continue, and has continued.”[216]
In view of these and many similar facts, it is easy to understand how the cross became a permanent[244] and prominent feature in the symbolism of paganized Christianity. The famous vision of Constantine the Great, in which he is said to have seen a cross in the sky, in connection with the sun, is not supported by evidence which places it among facts. It was not unnatural117, however, that he, a devout118 sun-worshipper, and familiar with the cross as the symbol of the lowest form of that worship, should associate the two, as he has been said to have done. The symbol which he adopted on his military standard was not the cross proper, but the two Greek initials of the name of Christ, the “chi-ro.” One of these letters, resembling the English X, gave the standard a similarity to the cross. Under Valens, Emperor of the East, who died in 378 A.D., the cross appears without the letters, and from that time the letters gradually disappear. The Empress Eudocia wore the heathen form of the cross on her head.[217] It was the exact counterpart of that which the moon-goddess, Diana, had worn before. The leading facts concerning the cross may be summed up as follows:
Up to the time of Constantine—early part of the fourth century—the cross remained what it had always been, a pagan symbol, type of its most revolting cultus. It is the same in India to-day. By the opening of the fifth century it had become[245] the symbol of paganized Christianity. The crucifix—a figure of Christ nailed to the cross—appears first about the middle of the fifth century. The following is the general order whereby the transition was accomplished119:
1. Constantine adopts the initial letters, giving the chi-ro standard, about 312 A.D.[218]
2. The chi (Χ) was gradually changed to the form of a cross, while the ro, similar to the English P, remained in its original position.
3. The ro was rejected, and the chi (Χ) was changed to the Greek cross of Bacchus.
4. The heathen tau (Τ), as used in India and Egypt, was brought in, probably because of its supposed resemblance to the cross on which Christ was (said to have been) put to death.
5. The tau appears, surmounted120 by a roundel, evidently the sacred egg of the heathen. This was the emblem of the Goddess of Nature, the productive principle. This brought the original heathen symbol into still greater similarity to what is now known as the Latin cross.
[246]
6. The crux121 ansata, or handled cross. This is the form usually seen in the hands of the gods of India and Egypt. It is the symbol of the sun-god, and is interpreted by modern Egyptologists as the symbol of life. It was primarily a phallic symbol of reproduction. An English writer (Rev. Mourant Brock) has pertinently122 said:
“And it is high time that Christians should understand a fact of which skeptics have been long talking and writing, that the cross was the central symbol of ancient paganism. What it represents, must remain untold; but it was probably made the medium of our Lord’s death, through the crafty123 device of the wicked one, into whose hands he was for a while delivered, with a view to the future corruption124 of Christianity, and the carrying on, under its name, of all the abominations of the heathen.”
The prominence125 and value which the “sign of the Cross” and its associate pagan symbols gained as “charms” in paganized Christianity can be readily understood in view of the foregoing facts. It is wholly unexplainable from the New Testament standpoint, and without these facts. A few examples must suffice, showing how this pagan conception was transferred to Christianity. Bingham, a learned and conservative writer, says:
“But there was one sort of enchantment126, which many ignorant and superstitious127 Christians, out of the remains128 of heathen error, much affected129; that was the use of[247] charms and amulets131 and spells to cure diseases, or avert132 dangers or mischiefs, both from themselves and the fruits of the earth. For Constantine had allowed the heathen, in the beginning of his reformation, for some time, not only to consult their augurs133 in public, but also to use charms by way of remedy for bodily distempers, and to prevent storms of rain and hail from injuring the ripe fruits, as appears from that very law, where he condemns134 the other sort of magic, that tended to do mischief12, to be punished with death. And probably from this indulgence granted to the heathen, many Christians who brought a tincture of heathenism with them into their religion, might take occasion to think there was no great harm in such charms or enchantments135, when the design was only to do good, and not evil. However it was, this is certain in fact, that many Christians were much inclined to this practice, and therefore made use of charms and amulets, which they called periammata and phylacteria, pendants and preservatives136 to secure themselves from danger, and drive away bodily distempers. These phylacteries, as they called them, were a sort of amulets made of ribands, with a text of Scripture36 or some other charm of words written in them, which they imagined without any natural means to be effectual remedies or preservatives against diseases.”[219]
The extent to which this evil existed in the Church is indicated by Chrysostom, as is also his belief in the sign of the cross as a superior “charm.” He says:
“For these amulets, though they who make money by them are forever rationalizing about them, and saying,[248] ‘We call upon God, and do nothing extraordinary,’ and the like; and ‘the old woman [who made the amulets] is a Christian,’ says he, ‘and one of the faithful’; the thing is idolatry. Art thou one of the faithful? Sign the cross; say, this I have for my only weapon; this for my remedy; and other I know none. Tell me, if a physician should come to one, and, neglecting the remedies belonging to his art, should use incantations, should we call that man a physician? By no means: for we see not the medicines of the healing art; so neither, in this case, do we see those of Christianity.
“Other women, again, tie about them the names of rivers, and venture numberless things of like nature. Lo, I say, and forewarn you all, that if any be detected, I will not spare them again, whether they have made amulet130, or incantation, or any other thing of such an art as this.”[220]
“This sign [the cross], both in the days of our forefathers137 and now hath opened doors that were shut up; this hath quenched138 poisonous drugs; this hath taken away the power of hemlock139; this hath healed bites of venomous beasts. For if it opened the gates of hell, and threw wide the archways of Heaven, and made a new entrance into Paradise, and cut away the nerves of the devil; what marvel140 if it prevailed over poisonous drugs, and venomous beasts, and all other such things?”[221]
Tertullian shows his faith in the sign of the cross as a cure for disease,[222] in his discussion of the nature and cure of the scorpion’s sting. He says:
[249]
“We have faith for a defense141 if we are not smitten142 with distrust, itself, also, in immediately making the sign [of the cross over the wounded part] and adjuring143 [that part in the name of Jesus] and besmearing the [poisoned] heel with [the gore144 of] the beast.”
The Sign of the Cross in Baptism.
As one of the supreme charms, the sign of the cross was associated with baptism, which was also made a “charm” under the influence of pagan water-worship. It was associated with anointing, which was also a pure importation from paganism. Speaking of this sign Bingham says:
“The third use of it was in this unction before baptism. For so the author under the name of Dionysius, describing the ceremony of anointing the party, before the consecration145 of the water, says, The Bishop begins the unction by thrice signing him with the sign of the cross, and then commits him to the priest to be anointed all over the body, whilst he goes and consecrates146 the water in the font. St. Austin also may be understood of this when he says, The cross is always joined with baptism. And by this we may interpret several passages in Cyprian, as where he tells Demetrian, They, only, escape, who are born again, and signed with the sign of Christ. And what that sign is, and on what part of the body it is made, the Lord signified in another place, saying, ‘Go through the midst of Jerusalem and set a mark upon their foreheads.’ And so again in his book of the Unity147 of the Church, speaking of Uzziah’s leprosy, he says, He[250] was marked for his offense55 against the Lord in that part of his body, where those are signed who obtain his mercy. Which seems plainly to refer to the sign of the cross made in baptism. The author of the Apostolic Constitutions is very express in this matter. For explaining the meaning of the several parts and ceremonies used in baptism, he says, The water is to represent Christ’s burial, the oil to represent the Holy Ghost, the sign of the cross to represent the cross, and the ointment148 or chrism, the confirmation149 of men’s professions. And not improbably St. Jerome might refer to this, though his words be not so restrained to this time of unction, when he says, He was a Christian, born of Christian parents, and carried the banner of the cross in his forehead. Some add also those words of Cyprian. Let us guard our foreheads that we may preserve the sign of God without danger. And those of Pontius in his life, where speaking of the Christian confessors who were branded by the heathen in the forehead, and sent as slaves into the mines, he says, They were marked in the forehead a second time; alluding150 to the sign of the cross, which as Christians they had received before. But these passages do not necessarily relate to baptism, but are only general expressions that may refer to the use of the sign of the cross upon any other occasion; it being usual in those times to sign themselves upon the forehead in the commonest actions of their lives, upon every motion, as Tertullian expresses it, at their going out and coming in, at their going to bath, or to bed, or to meals, or whatever their employment or occasions called them to. Yet thus far it may be argued from them, that they who used it so commonly upon all other occasions, would hardly omit it in this solemn[251] unction of baptism. And therefore these allegations may be allowed to be a sort of collateral151 evidence of the practice.”[223]
Again he says:
“Secondly, I observe, that together with this prayer, it was usual to make the sign of the cross also, not, as before, upon the person to be baptised, but as a circumstance of the consecration. This we learn not only from Dionysius, but from St. Austin, who says, The water of baptism was signed with the Cross of Christ. And St. Chrysostom says, They used it in all their sacred mysteries; when they were regenerated152 in baptism, when they were fed with the mystical food in the eucharist, when they were ordained153, that symbol of victory was always represented in the action, whatever religious matter they were concerned in. To which we may add the author under the name of St. Austin, who runs over all the solemn consecrations of the Church and tells us, the symbol of the cross was used in every one, in catechising of new converts, in consecrating154 the waters of baptism, in giving imposition of hands in confirmation, in the dedication155 of Churches, and altars, in consecrating the eucharist, and in promoting priests and Levites to holy orders.
“Thirdly, I observe concerning the effects of this consecration, that the very same change was supposed to be wrought156 by it in the waters of baptism, as by the consecration of bread and wine in the eucharist. For they supposed not only the presence of the Spirit, but also the mystical presence of Christ’s blood, to be here after consecration. Julius Firmicus, speaking of baptism, bids men[252] here seek for the pure waters, the undefiled fountain, where the blood of Christ, after many spots and defilements, would whiten them by the Holy Ghost.”[224]
Superstitious regard for the sign of the cross grew as paganism ripened157 in the church; witness the following words of Augustine:
“And lastly as every one knows, what else is the sign of Christ but the Cross of Christ? For unless that sign be applied158, whether it be to the foreheads of believers, or to the very water out of which they are regenerated, or to the oil with which they receive the anointing chrism, or to the sacrifice that nourishes them, none of them is properly administered.”[225]
Baptism and “Holy Water” as “Charms.”
The pagan doctrine159 of baptismal regeneration involved the idea of water as a charm against disease and misfortune, in men, in animals, in growing crops, and fruits. These notions were brought into the Christian Church and soon became widely spread and firmly fixed160. An excellent review of this subject is furnished by Canon Farrar in his description of Cyprian’s views relative to baptism. These are his words:
“Cyprian holds that in baptism the Priest commands the power of the Holy Ghost to forgive sin by means of sanctified and purified water, but only if he be a Catholic[253] Priest, and free from every taint161 of what Cyprian or the Episcopate regards as Schism162 or heresy163. When the grace of forgiveness for all past sins has been bestowed164 by this act it is not valid165 for future sins. They too require that satisfaction for them should be offered to God, and this satisfaction must be penitence, penance166, and good works.”[226]
“He might have adopted the language of Tertullian about baptism: ‘in this way, without pomp, with no novelty of preparation, without cost, a man descends167 into the water, and being immersed, with the utterance168 of a few words, rises up out of it, scarcely, if at all, cleaner in body, but, incredible consequence, the possessor of eternal life.’”[227]
Miracles through Baptism.
Socrates, the Church historian, tells of miraculous169 cures through baptism as gravely as Sozomen does of the finding of “Relics.” Hear him:
“This was one important improvement in the circumstances of the Church, which happened during the administration of Atticus. Nor were these times without the attestation170 of miracles and healing. For a certain Jew being a paralytic171 had been confined to his bed for many years; and as every sort of medical skill, and the prayers of his Jewish brethren had been resorted to but had availed nothing, he had recourse at length to Christian baptism, trusting in it as the only true remedy to be used. When Atticus the bishop was informed of his wishes, he[254] instructed him in the first principles of Christian truth, and having preached to him to hope in Christ, directed that he should be brought in his bed to the font. The paralytic Jew receiving baptism with a sincere faith, as soon as he was taken out of the baptismal font found himself perfectly cured of his disease, and continued to enjoy sound health afterwards. This miraculous power Christ vouchsafed172 to be manifested even in our times; and the fame of it caused many heathens to believe and be baptised. But the Jews, although zealously173 ‘seeking after signs,’ not even the signs which actually took place induced to embrace the faith. Such blessings174 were thus conferred by Christ upon men.”[228]...
“A certain Jewish impostor, pretending to be a convert to Christianity, was in the habit of being baptized often, and by that artifice175 he amassed176 a good deal of money. After having deceived many of the Christian sects177 by this fraud—for he received baptism from the Arians and Macedonians—as there remained no others to practise his hypocrisy178 upon, he at length came to Paul bishop of the Novatians, and declaring that he earnestly desired baptism, requested that he might obtain it at his hand. Paul commended the determination of the Jew, but told him he could not perform that rite47 for him, until he had been instructed in the fundamental principles of the faith, and given himself to fasting and prayer for many days. The Jew compelled to fast against his will became the more importunate179 in his request for baptism; now as Paul did not wish to discourage him by longer delays, since he was so urgent, he consented to grant his request,[255] and made all the necessary preparations for the baptism. Having purchased a white vestment for him, he ordered the font to be filled with water, and then led the Jew to it in order to baptize him. But a certain invisible power of God caused the water suddenly to disappear. The bishop, of course, and those present, had not the least suspicion of the real cause, but imagined that water had escaped by the channels underneath180, by means of which they are accustomed to empty the font; these passages were therefore very carefully closed, and the font filled again. Again, however, as the Jew was taken there a second time, the water vanished as before. Then Paul, addressing the Jew, said: ‘Either you are an evil-doer, wretched man, or an ignorant person who has already been baptized.’ The people having crowded together to witness this miracle, one among them recognized the Jew, and identified him as having been baptized by Atticus, the bishop, a little while before. Such was the portent181 wrought by the hands of Paul bishop of the Novatians.”[229]
That baptism was sought as a shield against bodily ills, without even the pagan notion of spiritual purity, is shown by the following from Bingham:
“Yet sometimes, as Euthymius relates in the same place, they would bring their children to the presbyters of the Church to be baptised after the Catholic way, because they had an opinion that both baptism and the cross were of some advantage to the body for the cure of diseases, but of no other efficacy, benefit, or virtue to purge[256] the soul. And such an opinion possessed182 the minds of many others, who had no further regard for baptism, but only as it was of use to free the body of some distemper or uncleanliness.”[230]
Delayed Baptism.
The pagan idea of “baptismal regeneration” took such hold of the Church as to become a grave evil, by inducing men to live in sin, under the belief that they could gain salvation183 at the last moment. The testimony184 of Bingham is presented again, which testimony is the more valuable, because coming from a conservative English Churchman.
“Others deferred186 it out of heathenish principles still remaining in them, because they were in love with the world and its pleasures, which they were unwilling to renounce187, to take upon them the yoke188 of Christ, which they thought would lay greater restraints upon them, and deny them those liberties which they could now more freely indulge themselves in and securely enjoy. They could spend their life in pleasure, and be baptised at last, and then they should gain as much as those that were baptised before; for the laborers189 who came into the vineyard at the last hour, had the same reward as those that had borne the burden and heat of the day.”[231]
[257]
Orientation at Baptism.
The corruption of baptism by the pagan sun-worship cult76 was especially shown in the practice of turning eastward190 and westward191 in connection with baptism. This chapter has space for a single quotation192 on this point from Bingham:
“This custom of turning about to the East when they made their profession of obedience193 to Christ is also mentioned by St. Ambrose, Gregory Nazianzen, Cyril of Jerusalem, and the author under the name of Dionysius. For which they assign two reasons: 1, Cyril tells his disciples194 that as soon as they had renounced195 the devil, the paradise of God, which was planted in the East, and whence our first parent for his transgression was driven into banishment197, was now laid open to them; and their turning about from the West to the East, which is the region of light, was a symbol of this. For the same reason, St. Basil and some others of the ancients tell us, they prayed toward the East, that they might have their faces toward paradise. The other reason for turning to the East in baptism, was because the East or rising sun was an emblem of the Sun of Righteousness, to whom they now turned from Satan. Thou art turned about to the East, says St. Ambrose, for he that renounces198 the devil, turns unto Christ. Where he plainly intimates with St. Jerome, that turning to the East was a symbol of their aversion from Satan, and conversion199 unto Christ,—that is, from darkness to light, from serving idols200, to serve him who is the Sun of Righteousness and Fountain of Light.”[232]
[258]
Faith in the magical effects of baptism increased, until its sway ruled the wisest and best of the leaders in the Church. The great Augustine recounts many cases which indicate, if possible, more than pagan credulity. Among them are the following. The chapter from which they are taken is entitled: “Of Miracles which were wrought that the world might believe in Christ, and which have not ceased since the world believed.”
“In the same city of Carthage lived Innocentia, a very devout woman of the highest rank in the state. She had a cancer in one of her breasts, a disease, which, as physicians say, is incurable201. Ordinarily, therefore, they either amputated, and so separated from the body the member on which the disease has seized, or, that the patient’s life may be prolonged a little, though death is inevitable202, even if somewhat delayed, they abandon all remedies following, as they say, the advice of Hippocrates. This lady we speak of had been advised to by a skilful203 physician, who was intimate with her family; and she betook herself to God alone by prayer. On the approach of Easter she was instructed in a dream to wait for the first woman that came out from the baptistry after being baptised, and ask her to make the sign of Christ upon her sore. She did so and was immediately cured....
“A gouty doctor of the same city, when he had given in his name for baptism, and had been prohibited the day before his baptism from being baptised that year, by black woolly-haired boys who appeared to him in his dream,[259] and whom he understood to be devils, and when, though they trod on his feet, and inflicted204 the acutest pain he had ever yet experienced, he refused to obey them, but overcame them, and would not defer185 being washed in the laver of regeneration, was relieved in the very act of baptism, not only of the extraordinary pain he was tortured with, but also of the disease itself, so that, though he lived a long time afterwards, he never suffered from gout; and yet who knows of this miracle? We, however, do know it, and so, too, do the small number of brethren who were in the neighborhood, and to whose ears it might come.
“An old comedian205 of Curubis was cured at baptism not only of paralysis206, but also of hernia, and being delivered from both afflictions, came up out of the font of regeneration as if he had nothing wrong with his body. Who outside of Curubis knows of this, or who but a very few who might hear it elsewhere? But we, when we heard of it, made the man come to Carthage, by order of the holy bishop Aurelius, although we had already ascertained207 the fact on the information of persons whose word we could not doubt.
“Hesperius, of a tribunitian family, and a neighbor of our own, has a farm called Zubedi in the Fussalian district; and finding that his family, his cattle, and his servants were suffering from the malice208 of evil spirits, he asked our presbyters, during my absence, that one of them would go with him and banish196 the spirits by his prayers. One went, offered there the sacrifice of the body of Christ, praying with all his might that vexation might cease. It did cease forthwith, through God’s mercy. Now he had received from a friend of his own some holy[260] earth brought from Jerusalem, where Christ, having been buried, rose again the third day. This earth he had hung up in his bedroom to preserve himself from harm. But when his house was purged209 of that demoniacal invasion, he began to consider what should be done with the earth; for his reverence210 for it made him unwilling to have it any longer in his bedroom. It so happened that I and Maximinus, Bishop of Synita, and then my colleague, were in the neighborhood. Hesperius asked us to visit him, and we did so. When he had related all the circumstances, he begged that the earth might be buried somewhere, and that the spot should be made a place of prayer where Christians might assemble for the worship of God. We made no objection; it was done as he desired. There was in that neighborhood a young countryman who was paralytic, who, when he heard of this, begged his parents to take him without delay to that holy place. When he had been brought there he prayed, and forthwith went away on his own feet perfectly cured.
“There is a country seat called Victoriana, less than thirty miles from Hippo-regius. At it there is a monument to the Milanese martyrs211, Protasius and Gervasius. Thither212 a young man was carried, who, when he was watering his horse one summer day at noon, in a pool of a river, had been taken possession of by a devil. As he lay at the monument, near death, or even quiet like a dead person, the lady of the manor213, with her maids and religious attendants, entered the place for evening prayer and praise, as her custom was, and they began to sing hymns214. At this sound, the young man, as if electrified215, was thoroughly216 aroused, and with frightful217 screaming seized the altar, and held it as if he did not dare or were not able to let it go, and as if he were fixed or tied to it; and the[261] devil in him, with loud lamentation218, besought219 that he might be spared, and confessed where and when and how he took possession of the youth. At last declaring that he would go out of him, he named one by one the parts of his body which he threatened to mutilate as he went out, and with these words he departed from the man. But his eye falling out on his cheek, hung by a slender vein220 as by a root, and the whole of the pupil which had been black became white. When this was witnessed by those present (others, too, had now gathered to his cries, and had all joined in prayer for him), although they were delighted that he had recovered his sanity221 of mind, yet, on the other hand, they were grieved about his eye, and said he should seek medical advice. But his sister’s husband, who had brought him there, said, ‘God who has banished222 the devil, is able to restore his eye at the prayers of his saints.’ Therewith he replaced the eye that was fallen out and hanging, and bound it in its place with his handkerchief as well as he could, and advised him not to loose the bandage for seven days. When he did so, he found it quite healthy. Others also were cured there, but of them it were tedious to speak.
“I know that a young woman of Hippo was immediately dispossessed of a devil, on anointing herself with oil, mixed with the tears of the presbyter who had been praying for her. I know also that a bishop once prayed for a demoniac young man whom he never saw, and that he was cured on the spot.”[233]
Many other similar miraculous occurrences are related by Augustine, in this same chapter, showing how fully paganism mingled223 with his belief.[262] He reports also many miracles performed by the power of a shrine224 which was situated225 near Carthage. The chapter sounds more like a record of heathen prodigies than like sober Christian history.
点击
收听单词发音
收听单词发音 |
1
relics
|
|
| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
参考例句： |
|
|
|
|
2
relic
|
|
| n.神圣的遗物，遗迹，纪念物 | |
参考例句： |
|
|
|
|
3
prodigies
|
|
| n.奇才，天才（尤指神童）( prodigy的名词复数 ) | |
参考例句： |
|
|
|
|
4
orientation
|
|
| n.方向，目标；熟悉，适应，情况介绍 | |
参考例句： |
|
|
|
|
5
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
6
fully
|
|
| adv.完全地，全部地，彻底地；充分地 | |
参考例句： |
|
|
|
|
7
testament
|
|
| n.遗嘱；证明 | |
参考例句： |
|
|
|
|
8
degenerate
|
|
| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
参考例句： |
|
|
|
|
9
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
10
teeming
|
|
| adj.丰富的v.充满( teem的现在分词 )；到处都是；（指水、雨等）暴降；倾注 | |
参考例句： |
|
|
|
|
11
untold
|
|
| adj.数不清的，无数的 | |
参考例句： |
|
|
|
|
12
mischief
|
|
| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
参考例句： |
|
|
|
|
13
mischiefs
|
|
| 损害( mischief的名词复数 )； 危害； 胡闹； 调皮捣蛋的人 | |
参考例句： |
|
|
|
|
14
redress
|
|
| n.赔偿，救济，矫正；v.纠正，匡正，革除 | |
参考例句： |
|
|
|
|
15
nay
|
|
| adv.不；n.反对票，投反对票者 | |
参考例句： |
|
|
|
|
16
disorder
|
|
| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
参考例句： |
|
|
|
|
17
consistency
|
|
| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
参考例句： |
|
|
|
|
18
arraigned
|
|
| v.告发( arraign的过去式和过去分词 )；控告；传讯；指责 | |
参考例句： |
|
|
|
|
19
accomplices
|
|
| 从犯，帮凶，同谋( accomplice的名词复数 ) | |
参考例句： |
|
|
|
|
20
endued
|
|
| v.授予，赋予（特性、才能等）( endue的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
21
augury
|
|
| n.预言，征兆，占卦 | |
参考例句： |
|
|
|
|
22
omens
|
|
| n.前兆，预兆( omen的名词复数 ) | |
参考例句： |
|
|
|
|
23
covetous
|
|
| adj.贪婪的，贪心的 | |
参考例句： |
|
|
|
|
24
unwilling
|
|
| adj.不情愿的 | |
参考例句： |
|
|
|
|
25
standing
|
|
| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
参考例句： |
|
|
|
|
26
scrutiny
|
|
| n.详细检查，仔细观察 | |
参考例句： |
|
|
|
|
27
transgression
|
|
| n.违背；犯规；罪过 | |
参考例句： |
|
|
|
|
28
bent
|
|
| n.爱好，癖好；adj.弯的；决心的，一心的 | |
参考例句： |
|
|
|
|
29
envious
|
|
| adj.嫉妒的，羡慕的 | |
参考例句： |
|
|
|
|
30
malignant
|
|
| adj.恶性的，致命的；恶意的，恶毒的 | |
参考例句： |
|
|
|
|
31
vainglorious
|
|
| adj.自负的；夸大的 | |
参考例句： |
|
|
|
|
32
gluttonous
|
|
| adj.贪吃的，贪婪的 | |
参考例句： |
|
|
|
|
33
professed
|
|
| 公开声称的，伪称的，已立誓信教的 | |
参考例句： |
|
|
|
|
34
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
35
treatise
|
|
| n.专著；(专题)论文 | |
参考例句： |
|
|
|
|
36
scripture
|
|
| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
参考例句： |
|
|
|
|
37
scriptures
|
|
| 经文，圣典( scripture的名词复数 )； 经典 | |
参考例句： |
|
|
|
|
38
superstitions
|
|
| 迷信，迷信行为( superstition的名词复数 ) | |
参考例句： |
|
|
|
|
39
idol
|
|
| n.偶像，红人，宠儿 | |
参考例句： |
|
|
|
|
40
trampled
|
|
| 踩( trample的过去式和过去分词 )； 践踏； 无视； 侵犯 | |
参考例句： |
|
|
|
|
41
bind
|
|
| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
参考例句： |
|
|
|
|
42
binds
|
|
| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
参考例句： |
|
|
|
|
43
pretexts
|
|
| n.借口，托辞( pretext的名词复数 ) | |
参考例句： |
|
|
|
|
44
trumpets
|
|
| 喇叭( trumpet的名词复数 )； 小号； 喇叭形物； （尤指）绽开的水仙花 | |
参考例句： |
|
|
|
|
45
harps
|
|
| abbr.harpsichord 拨弦古钢琴n.竖琴( harp的名词复数 ) | |
参考例句： |
|
|
|
|
46
wrestle
|
|
| vi.摔跤，角力；搏斗；全力对付 | |
参考例句： |
|
|
|
|
47
rite
|
|
| n.典礼，惯例，习俗 | |
参考例句： |
|
|
|
|
48
unreasonably
|
|
| adv. 不合理地 | |
参考例句： |
|
|
|
|
49
exhortation
|
|
| n.劝告，规劝 | |
参考例句： |
|
|
|
|
50
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
51
vice
|
|
| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
参考例句： |
|
|
|
|
52
tempted
|
|
| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
参考例句： |
|
|
|
|
53
briefly
|
|
| adv.简单地，简短地 | |
参考例句： |
|
|
|
|
54
offenses
|
|
| n.进攻( offense的名词复数 )；（球队的）前锋；进攻方法；攻势 | |
参考例句： |
|
|
|
|
55
offense
|
|
| n.犯规，违法行为；冒犯，得罪 | |
参考例句： |
|
|
|
|
56
degradation
|
|
| n.降级；低落；退化；陵削；降解；衰变 | |
参考例句： |
|
|
|
|
57
virtues
|
|
| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
参考例句： |
|
|
|
|
58
noxious
|
|
| adj.有害的，有毒的；使道德败坏的，讨厌的 | |
参考例句： |
|
|
|
|
59
acting
|
|
| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
参考例句： |
|
|
|
|
60
ward
|
|
| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
参考例句： |
|
|
|
|
61
eminent
|
|
| adj.显赫的，杰出的，有名的，优良的 | |
参考例句： |
|
|
|
|
62
clergy
|
|
| n.[总称]牧师，神职人员 | |
参考例句： |
|
|
|
|
63
zeal
|
|
| n.热心，热情，热忱 | |
参考例句： |
|
|
|
|
64
distinguished
|
|
| adj.卓越的，杰出的，著名的 | |
参考例句： |
|
|
|
|
65
piety
|
|
| n.虔诚，虔敬 | |
参考例句： |
|
|
|
|
66
bishop
|
|
| n.主教，（国际象棋）象 | |
参考例句： |
|
|
|
|
67
formerly
|
|
| adv.从前，以前 | |
参考例句： |
|
|
|
|
68
reign
|
|
| n.统治时期，统治，支配，盛行；v.占优势 | |
参考例句： |
|
|
|
|
69
coffins
|
|
| n.棺材( coffin的名词复数 )；使某人早亡[死，完蛋，垮台等]之物 | |
参考例句： |
|
|
|
|
70
vessel
|
|
| n.船舶；容器，器皿；管，导管，血管 | |
参考例句： |
|
|
|
|
71
perfectly
|
|
| adv.完美地，无可非议地，彻底地 | |
参考例句： |
|
|
|
|
72
concealed
|
|
| a.隐藏的，隐蔽的 | |
参考例句： |
|
|
|
|
73
eyebrows
|
|
| 眉毛( eyebrow的名词复数 ) | |
参考例句： |
|
|
|
|
74
corrupted
|
|
| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
参考例句： |
|
|
|
|
75
prehistoric
|
|
| adj.（有记载的）历史以前的，史前的，古老的 | |
参考例句： |
|
|
|
|
76
cult
|
|
| n.异教，邪教；时尚，狂热的崇拜 | |
参考例句： |
|
|
|
|
77
lascivious
|
|
| adj.淫荡的，好色的 | |
参考例句： |
|
|
|
|
78
rites
|
|
| 仪式，典礼( rite的名词复数 ) | |
参考例句： |
|
|
|
|
79
condemned
|
|
| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
参考例句： |
|
|
|
|
80
kindle
|
|
| v.点燃，着火 | |
参考例句： |
|
|
|
|
81
dough
|
|
| n.生面团；钱，现款 | |
参考例句： |
|
|
|
|
82
vilest
|
|
| adj.卑鄙的( vile的最高级 )；可耻的；极坏的；非常讨厌的 | |
参考例句： |
|
|
|
|
|
83
specimens
|
|
| n.样品( specimen的名词复数 )；范例；（化验的）抽样；某种类型的人 | |
参考例句： |
|
|
|
|
84
emblem
|
|
| n.象征，标志；徽章 | |
参考例句： |
|
|
|
|
85
warrior
|
|
| n.勇士，武士，斗士 | |
参考例句： |
|
|
|
|
86
warriors
|
|
| 武士，勇士，战士( warrior的名词复数 ) | |
参考例句： |
|
|
|
|
87
lengthened
|
|
| （时间或空间）延长，伸长( lengthen的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
88
pottery
|
|
| n.陶器，陶器场 | |
参考例句： |
|
|
|
|
89
Buddhism
|
|
| n.佛教（教义） | |
参考例句： |
|
|
|
|
90
undoubtedly
|
|
| adv.确实地，无疑地 | |
参考例句： |
|
|
|
|
91
symbolical
|
|
| a.象征性的 | |
参考例句： |
|
|
|
|
92
remarkable
|
|
| adj.显著的，异常的，非凡的，值得注意的 | |
参考例句： |
|
|
|
|
93
aboriginal
|
|
| adj.（指动植物）土生的，原产地的，土著的 | |
参考例句： |
|
|
|
|
94
antiquity
|
|
| n.古老；高龄；古物，古迹 | |
参考例句： |
|
|
|
|
95
elastic
|
|
| n.橡皮圈，松紧带；adj.有弹性的；灵活的 | |
参考例句： |
|
|
|
|
96
brotherhood
|
|
| n.兄弟般的关系，手中情谊 | |
参考例句： |
|
|
|
|
97
mythology
|
|
| n.神话，神话学，神话集 | |
参考例句： |
|
|
|
|
98
irresistibly
|
|
| adv.无法抵抗地，不能自持地；极为诱惑人地 | |
参考例句： |
|
|
|
|
99
drawn
|
|
| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
参考例句： |
|
|
|
|
100
Vogue
|
|
| n.时髦，时尚；adj.流行的 | |
参考例句： |
|
|
|
|
101
emblems
|
|
| n.象征，标记( emblem的名词复数 ) | |
参考例句： |
|
|
|
|
102
appellations
|
|
| n.名称，称号( appellation的名词复数 ) | |
参考例句： |
|
|
|
|
103
Saturn
|
|
| n.农神，土星 | |
参考例句： |
|
|
|
|
104
purely
|
|
| adv.纯粹地，完全地 | |
参考例句： |
|
|
|
|
105
supreme
|
|
| adj.极度的，最重要的；至高的，最高的 | |
参考例句： |
|
|
|
|
106
incense
|
|
| v.激怒；n.香，焚香时的烟，香气 | |
参考例句： |
|
|
|
|
107
penitence
|
|
| n.忏悔，赎罪；悔过 | |
参考例句： |
|
|
|
|
108
venerated
|
|
| 敬重（某人或某事物），崇敬( venerate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
109
calf
|
|
| n.小牛，犊，幼仔，小牛皮 | |
参考例句： |
|
|
|
|
110
nominal
|
|
| adj.名义上的；(金额、租金)微不足道的 | |
参考例句： |
|
|
|
|
111
peculiar
|
|
| adj.古怪的，异常的；特殊的，特有的 | |
参考例句： |
|
|
|
|
112
dedicated
|
|
| adj.一心一意的；献身的；热诚的 | |
参考例句： |
|
|
|
|
113
apparently
|
|
| adv.显然地；表面上，似乎 | |
参考例句： |
|
|
|
|
114
ornament
|
|
| v.装饰，美化；n.装饰，装饰物 | |
参考例句： |
|
|
|
|
115
apron
|
|
| n.围裙；工作裙 | |
参考例句： |
|
|
|
|
116
deity
|
|
| n.神，神性；被奉若神明的人(或物) | |
参考例句： |
|
|
|
|
117
unnatural
|
|
| adj.不自然的；反常的 | |
参考例句： |
|
|
|
|
118
devout
|
|
| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
参考例句： |
|
|
|
|
119
accomplished
|
|
| adj.有才艺的；有造诣的；达到了的 | |
参考例句： |
|
|
|
|
120
surmounted
|
|
| 战胜( surmount的过去式和过去分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
参考例句： |
|
|
|
|
121
crux
|
|
| adj.十字形；难事，关键，最重要点 | |
参考例句： |
|
|
|
|
122
pertinently
|
|
| 适切地 | |
参考例句： |
|
|
|
|
123
crafty
|
|
| adj.狡猾的，诡诈的 | |
参考例句： |
|
|
|
|
124
corruption
|
|
| n.腐败，堕落，贪污 | |
参考例句： |
|
|
|
|
125
prominence
|
|
| n.突出；显著；杰出；重要 | |
参考例句： |
|
|
|
|
126
enchantment
|
|
| n.迷惑，妖术，魅力 | |
参考例句： |
|
|
|
|
127
superstitious
|
|
| adj.迷信的 | |
参考例句： |
|
|
|
|
128
remains
|
|
| n.剩余物，残留物；遗体，遗迹 | |
参考例句： |
|
|
|
|
129
affected
|
|
| adj.不自然的，假装的 | |
参考例句： |
|
|
|
|
130
amulet
|
|
| n.护身符 | |
参考例句： |
|
|
|
|
131
amulets
|
|
| n.护身符( amulet的名词复数 ) | |
参考例句： |
|
|
|
|
132
avert
|
|
| v.防止，避免；转移(目光、注意力等) | |
参考例句： |
|
|
|
|
133
augurs
|
|
| n.（古罗马的）占兆官( augur的名词复数 )；占卜师，预言者v.预示，预兆，预言( augur的第三人称单数 )；成为预兆；占卜 | |
参考例句： |
|
|
|
|
134
condemns
|
|
| v.（通常因道义上的原因而）谴责( condemn的第三人称单数 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
参考例句： |
|
|
|
|
135
enchantments
|
|
| n.魅力( enchantment的名词复数 )；迷人之处；施魔法；着魔 | |
参考例句： |
|
|
|
|
136
preservatives
|
|
| n.防腐剂( preservative的名词复数 ) | |
参考例句： |
|
|
|
|
137
forefathers
|
|
| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
参考例句： |
|
|
|
|
138
quenched
|
|
| 解（渴）( quench的过去式和过去分词 )； 终止（某事物）； （用水）扑灭（火焰等）； 将（热物体）放入水中急速冷却 | |
参考例句： |
|
|
|
|
139
hemlock
|
|
| n.毒胡萝卜，铁杉 | |
参考例句： |
|
|
|
|
140
marvel
|
|
| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
参考例句： |
|
|
|
|
141
defense
|
|
| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
参考例句： |
|
|
|
|
142
smitten
|
|
| 猛打，重击，打击( smite的过去分词 ) | |
参考例句： |
|
|
|
|
143
adjuring
|
|
| v.（以起誓或诅咒等形式）命令要求( adjure的现在分词 )；祈求；恳求 | |
参考例句： |
|
|
|
|
|
144
gore
|
|
| n.凝血，血污；v.（动物）用角撞伤，用牙刺破；缝以补裆；顶 | |
参考例句： |
|
|
|
|
145
consecration
|
|
| n.供献，奉献，献祭仪式 | |
参考例句： |
|
|
|
|
146
consecrates
|
|
| n.把…奉为神圣，给…祝圣( consecrate的名词复数 )；奉献v.把…奉为神圣，给…祝圣( consecrate的第三人称单数 )；奉献 | |
参考例句： |
|
|
|
|
147
unity
|
|
| n.团结，联合，统一；和睦，协调 | |
参考例句： |
|
|
|
|
148
ointment
|
|
| n.药膏，油膏，软膏 | |
参考例句： |
|
|
|
|
149
confirmation
|
|
| n.证实，确认，批准 | |
参考例句： |
|
|
|
|
150
alluding
|
|
| 提及，暗指( allude的现在分词 ) | |
参考例句： |
|
|
|
|
151
collateral
|
|
| adj.平行的；旁系的；n.担保品 | |
参考例句： |
|
|
|
|
152
regenerated
|
|
| v.新生，再生( regenerate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
153
ordained
|
|
| 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 | |
参考例句： |
|
|
|
|
154
consecrating
|
|
| v.把…奉为神圣，给…祝圣( consecrate的现在分词 )；奉献 | |
参考例句： |
|
|
|
|
155
dedication
|
|
| n.奉献，献身，致力，题献，献辞 | |
参考例句： |
|
|
|
|
156
wrought
|
|
| v.引起；以…原料制作；运转；adj.制造的 | |
参考例句： |
|
|
|
|
157
ripened
|
|
| v.成熟，使熟( ripen的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
158
applied
|
|
| adj.应用的；v.应用，适用 | |
参考例句： |
|
|
|
|
159
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
160
fixed
|
|
| adj.固定的，不变的，准备好的；(计算机)固定的 | |
参考例句： |
|
|
|
|
161
taint
|
|
| n.污点；感染；腐坏；v.使感染；污染 | |
参考例句： |
|
|
|
|
162
schism
|
|
| n.分派，派系，分裂 | |
参考例句： |
|
|
|
|
163
heresy
|
|
| n.异端邪说；异教 | |
参考例句： |
|
|
|
|
164
bestowed
|
|
| 赠给，授予( bestow的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
165
valid
|
|
| adj.有确实根据的；有效的；正当的，合法的 | |
参考例句： |
|
|
|
|
166
penance
|
|
| n.（赎罪的）惩罪 | |
参考例句： |
|
|
|
|
167
descends
|
|
| v.下来( descend的第三人称单数 )；下去；下降；下斜 | |
参考例句： |
|
|
|
|
168
utterance
|
|
| n.用言语表达，话语，言语 | |
参考例句： |
|
|
|
|
169
miraculous
|
|
| adj.像奇迹一样的，不可思议的 | |
参考例句： |
|
|
|
|
170
attestation
|
|
| n.证词 | |
参考例句： |
|
|
|
|
171
paralytic
|
|
| adj. 瘫痪的 n. 瘫痪病人 | |
参考例句： |
|
|
|
|
172
vouchsafed
|
|
| v.给予，赐予( vouchsafe的过去式和过去分词 )；允诺 | |
参考例句： |
|
|
|
|
173
zealously
|
|
| adv.热心地；热情地；积极地；狂热地 | |
参考例句： |
|
|
|
|
174
blessings
|
|
| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
参考例句： |
|
|
|
|
175
artifice
|
|
| n.妙计，高明的手段；狡诈，诡计 | |
参考例句： |
|
|
|
|
176
amassed
|
|
| v.积累，积聚( amass的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
177
sects
|
|
| n.宗派，教派( sect的名词复数 ) | |
参考例句： |
|
|
|
|
178
hypocrisy
|
|
| n.伪善，虚伪 | |
参考例句： |
|
|
|
|
179
importunate
|
|
| adj.强求的；纠缠不休的 | |
参考例句： |
|
|
|
|
180
underneath
|
|
| adj.在...下面，在...底下；adv.在下面 | |
参考例句： |
|
|
|
|
181
portent
|
|
| n.预兆；恶兆；怪事 | |
参考例句： |
|
|
|
|
182
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
参考例句： |
|
|
|
|
183
salvation
|
|
| n.（尤指基督）救世，超度，拯救，解困 | |
参考例句： |
|
|
|
|
184
testimony
|
|
| n.证词；见证，证明 | |
参考例句： |
|
|
|
|
185
defer
|
|
| vt.推迟，拖延；vi.(to)遵从，听从，服从 | |
参考例句： |
|
|
|
|
186
deferred
|
|
| adj.延期的，缓召的v.拖延，延缓，推迟( defer的过去式和过去分词 )；服从某人的意愿，遵从 | |
参考例句： |
|
|
|
|
187
renounce
|
|
| v.放弃；拒绝承认，宣布与…断绝关系 | |
参考例句： |
|
|
|
|
188
yoke
|
|
| n.轭；支配；v.给...上轭，连接，使成配偶 | |
参考例句： |
|
|
|
|
189
laborers
|
|
| n.体力劳动者，工人( laborer的名词复数 )；（熟练工人的）辅助工 | |
参考例句： |
|
|
|
|
190
eastward
|
|
| adv.向东；adj.向东的；n.东方，东部 | |
参考例句： |
|
|
|
|
191
westward
|
|
| n.西方，西部；adj.西方的，向西的；adv.向西 | |
参考例句： |
|
|
|
|
192
quotation
|
|
| n.引文，引语，语录；报价，牌价，行情 | |
参考例句： |
|
|
|
|
193
obedience
|
|
| n.服从，顺从 | |
参考例句： |
|
|
|
|
194
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 | |
参考例句： |
|
|
|
|
195
renounced
|
|
| v.声明放弃( renounce的过去式和过去分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
参考例句： |
|
|
|
|
196
banish
|
|
| vt.放逐，驱逐；消除，排除 | |
参考例句： |
|
|
|
|
197
banishment
|
|
| n.放逐，驱逐 | |
参考例句： |
|
|
|
|
198
renounces
|
|
| v.声明放弃( renounce的第三人称单数 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
参考例句： |
|
|
|
|
199
conversion
|
|
| n.转化，转换，转变 | |
参考例句： |
|
|
|
|
200
idols
|
|
| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
参考例句： |
|
|
|
|
201
incurable
|
|
| adj.不能医治的，不能矫正的，无救的；n.不治的病人，无救的人 | |
参考例句： |
|
|
|
|
202
inevitable
|
|
| adj.不可避免的，必然发生的 | |
参考例句： |
|
|
|
|
203
skilful
|
|
| (=skillful)adj.灵巧的，熟练的 | |
参考例句： |
|
|
|
|
204
inflicted
|
|
| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
205
comedian
|
|
| n.喜剧演员；滑稽演员 | |
参考例句： |
|
|
|
|
206
paralysis
|
|
| n.麻痹(症)；瘫痪(症) | |
参考例句： |
|
|
|
|
207
ascertained
|
|
| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
208
malice
|
|
| n.恶意，怨恨，蓄意；[律]预谋 | |
参考例句： |
|
|
|
|
209
purged
|
|
| 清除（政敌等）( purge的过去式和过去分词 )； 涤除（罪恶等）； 净化（心灵、风气等）； 消除（错事等）的不良影响 | |
参考例句： |
|
|
|
|
210
reverence
|
|
| 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： |
|
|
|
|
211
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） | |
参考例句： |
|
|
|
|
212
thither
|
|
| adv.向那里；adj.在那边的，对岸的 | |
参考例句： |
|
|
|
|
213
manor
|
|
| n.庄园，领地 | |
参考例句： |
|
|
|
|
214
hymns
|
|
| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
参考例句： |
|
|
|
|
215
electrified
|
|
| v.使电气化( electrify的过去式和过去分词 )；使兴奋 | |
参考例句： |
|
|
|
|
216
thoroughly
|
|
| adv.完全地，彻底地，十足地 | |
参考例句： |
|
|
|
|
217
frightful
|
|
| adj.可怕的；讨厌的 | |
参考例句： |
|
|
|
|
218
lamentation
|
|
| n.悲叹，哀悼 | |
参考例句： |
|
|
|
|
219
besought
|
|
| v.恳求，乞求（某事物）( beseech的过去式和过去分词 )；(beseech的过去式与过去分词) | |
参考例句： |
|
|
|
|
220
vein
|
|
| n.血管，静脉；叶脉，纹理；情绪；vt.使成脉络 | |
参考例句： |
|
|
|
|
221
sanity
|
|
| n.心智健全，神智正常，判断正确 | |
参考例句： |
|
|
|
|
222
banished
|
|
| v.放逐，驱逐( banish的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
223
mingled
|
|
| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
参考例句： |
|
|
|
|
224
shrine
|
|
| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
参考例句： |
|
|
|
|
225
situated
|
|
| adj.坐落在...的，处于某种境地的 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |