《论自由·第二章·思想与讨论的自由》第27节
Now we may be well assured that the case was not thus, but far otherwise, with the early Christians. Had it been thus, Christianity never would have expanded from an obscure sect of the despised Hebrews into the religion of the Roman empire. When their enemies said, "See how these Christians love one another" (a remark not likely to be made by anybody now), they assuredly had a much livelier feeling of the meaning of their creed than they have ever had since. And to this cause, probably, it is chiefly owing that Christianity now makes so little progress in extending its domain, and after eighteen centuries, is still nearly confined to Europeans and the descendants of Europeans. Even with the strictly religious, who are much in earnest about their doctrines, and attach a greater amount of meaning to many of them than people in general, it commonly happens that the part which is thus comparatively active in their minds is that which was made by Calvin, or Knox, or some such person much nearer in character to themselves. The sayings of Christ coexist passively in their minds, producing hardly any effect beyond what is caused by mere listening to words so amiable and bland. There are many reasons, doubtless, why doctrines which are the badge of a sect retain more of their vitality than those common to all recognised sects, and why more pains are taken by teachers to keep their meaning alive; but one reason certainly is, that the peculiar doctrines are more questioned, and have to be oftener defended against open gainsayers. Both teachers and learners go to sleep at their post, as soon as there is no enemy in the field.
注释摘要
这一段在论证链条上处于密尔为思想自由辩护的第二大分支里，也就是他暂时假定公认意见可能是真的，然后考察在缺乏自由讨论的情况下，这些真意见会以何种方式被持有。他此前已经阐明，即使公认意见是真理，如果不让它经受持续、有力的挑战，它就会被当作僵死的教条来接受，而不是作为活生生的真理。他用早期基督教与现代基督教的对比，正是为了把这个抽象判断变成一个可以切身感受的历史…