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And here perhaps, before I go on to the question of Conduct, is the place to define a relationship to that system of faith and religious observance out of which I and most of my readers have come. How do these beliefs on which I base my rule of conduct stand to Christianity?
They do not stand in any attitude of antagonism2. A religious system so many-faced and so enduring as Christianity must necessarily be saturated3 with truth even if it be not wholly true. To assume, as the Atheist4 and Deist seem to do, that Christianity is a sort of disease that came upon civilization, an unprofitable and wasting disease, is to deny that conception of a progressive scheme and rightness which we have taken as our basis of belief. As I have already confessed, the Scheme of Salvation5, the idea of a process of sorrow and atonement, presents itself to me as adequately true. So far I do not think my new faith breaks with my old. But it follows as a natural consequence of my metaphysical preliminaries that I should find the Christian1 theology Aristotelian, over defined and excessively personified. The painted figure of that bearded ancient upon the Sistine Chapel6, or William Blake’s wild-haired, wild-eyed Trinity, convey no nearer sense of God to me than some mother-of-pearl-eyed painted and carven monster from the worship of the South Sea Islanders. And the Miltonic fable7 of the offended creator and the sacrificial son! it cannot span the circle of my ideas; it is a little thing, and none the less little because it is intimate, flesh of my flesh and spirit of my spirit, like the drawings of my youngest boy. I put it aside as I would put aside the gay figure of a costumed officiating priest. The passage of time has made his canonicals too strange, too unlike my world of common thought and costume. These things helped, but now they hinder and disturb. I cannot bring myself back to them . . .
But the psychological experience and the theology of Christianity are only a ground-work for its essential feature, which is the conception of a relationship of the individual believer to a mystical being at once human and divine, the Risen Christ. This being presents itself to the modern consciousness as a familiar and beautiful figure, associated with a series of sayings and incidents that

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Christian
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adj.基督教徒的;n.基督教徒 | |
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antagonism
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n.对抗,敌对,对立 | |
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saturated
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a.饱和的,充满的 | |
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atheist
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n.无神论者 | |
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salvation
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n.(尤指基督)救世,超度,拯救,解困 | |
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chapel
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n.小教堂,殡仪馆 | |
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fable
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n.寓言;童话;神话 | |
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coalesce
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v.联合,结合,合并 | |
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remains
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n.剩余物,残留物;遗体,遗迹 | |
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entirely
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ad.全部地,完整地;完全地,彻底地 | |
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Christians
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n.基督教徒( Christian的名词复数 ) | |
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consolidation
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n.合并,巩固 | |
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amplification
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n.扩大,发挥 | |
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motives
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n.动机,目的( motive的名词复数 ) | |
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attained
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(通常经过努力)实现( attain的过去式和过去分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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cardinal
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n.(天主教的)红衣主教;adj.首要的,基本的 | |
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dealing
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n.经商方法,待人态度 | |
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deliberately
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adv.审慎地;蓄意地;故意地 | |
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attainable
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a.可达到的,可获得的 | |
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aggression
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n.进攻,侵略,侵犯,侵害 | |
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mediator
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n.调解人,中介人 | |
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meditation
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n.熟虑,(尤指宗教的)默想,沉思,(pl.)冥想录 | |
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virtue
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n.德行,美德;贞操;优点;功效,效力 | |
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peculiar
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adj.古怪的,异常的;特殊的,特有的 | |
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saviour
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n.拯救者,救星 | |
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torments
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(肉体或精神上的)折磨,痛苦( torment的名词复数 ); 造成痛苦的事物[人] | |
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torment
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n.折磨;令人痛苦的东西(人);vt.折磨;纠缠 | |
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vices
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缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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exquisite
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adj.精美的;敏锐的;剧烈的,感觉强烈的 | |
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cane
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n.手杖,细长的茎,藤条;v.以杖击,以藤编制的 | |
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troglodyte
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n.古代穴居者;井底之蛙 | |
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discordant
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adj.不调和的 | |
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incarnate
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adj.化身的,人体化的,肉色的 | |
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tangled
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adj. 纠缠的,紊乱的 动词tangle的过去式和过去分词 | |
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postscript
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n.附言,又及;(正文后的)补充说明 | |
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essentially
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adv.本质上,实质上,基本上 | |
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tragic
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adj.悲剧的,悲剧性的,悲惨的 | |
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rev
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v.发动机旋转,加快速度 | |
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superstitions
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迷信,迷信行为( superstition的名词复数 ) | |
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strenuously
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adv.奋发地,费力地 | |
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inadequately
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ad.不够地;不够好地 | |
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erring
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做错事的,错误的 | |
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brotherhood
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n.兄弟般的关系,手中情谊 | |
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immediate
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adj.立即的;直接的,最接近的;紧靠的 | |
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intentionally
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ad.故意地,有意地 | |
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mediation
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n.调解 | |
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countless
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adj.无数的,多得不计其数的 | |
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modifications
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n.缓和( modification的名词复数 );限制;更改;改变 | |
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systematically
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adv.有系统地 | |
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