Christianity Unveiled Part 1

Christianity Unveiled.

by Nicolas-Antoine Boulanger.

PREFACE.

In this philosophic age, when nature, reason, and the rights of man have resumed their empire; when the genius of a great, generous, and brave people is giving the last blow to superst.i.tion and despotism, the publication of a work which has greatly contributed to these glorious events, must be highly acceptable, not only to the literary world, but even to the community at large, who eagerly seek after instruction, the moment they believe it necessary for their happiness.

This publication bears a conspicuous rank among those works whose free and independent sentiments have introduced a happy change in the public mind, and concurred with the writings of Rousseau, Mably, Raynal, and Voltaire, in bringing forward the French Revolution: a revolution which will probably prove the harbinger of the complete triumph of reason.

Persecutions and wars will then cease for ever throughout the civilized world.

In offering this translation to the public, I pay a tribute that every member of society owes to his fellow-citizens, that of endeavouring to acquaint them with their true rights and duties, and, consequently, the means most conducive to their happiness.

New York, 1804.

LETTER FROM THE AUTHOR TO A FRIEND.

I receive, Sir, with grat.i.tude, the remarks which you send me upon my work. If I am sensible to the praises you condescend to give it, I am too fond of truth to be displeased with the frankness with which you propose your objections. I find them sufficiently weighty to merit all my attention. He but ill deserves the t.i.tle of philosopher, who has not the courage to hear his opinions contradicted. We are not divines; our disputes are of a nature to terminate amicably; they in no way resemble those of the apostles of superst.i.tion, who endeavour to overreach each other by captious arguments, and who, at the expence of good faith, contend only to advocate the cause of their vanity and their prejudices.

We both desire the happiness of mankind, we both search after truth; this being the case, we cannot disagree.

You begin by admitting the necessity of examining religion, and submitting opinions to the decision of reason. You acknowledge that Christianity cannot sustain this trial, and that in the eye of good sense it can never appear to be any thing but a tissue of absurdities, of unconnected fables, senseless dogmas, puerile ceremonies, and notions borrowed from the Chaldeans, Egyptians, Phenicians, Grecians, and Romans. In one word, you confess that this religious system is only, the deformed offspring of almost all ancient superst.i.tions, begotten by oriental fanaticism, and diversely modified by the circ.u.mstances and prejudices of those who have since pretended to be the inspired amba.s.sadors of G.o.d, and the interpreters of his will.

You tremble at the horrors which the intolerant spirit of Christians has caused them to commit, whenever they had power to do it; you feel that a religion founded on a sanguinary deity must be a religion of blood. You lament that phrenzy, which in infancy takes possession of princes and people, and renders them equally the slaves of superst.i.tion and her priests; which prevents their acquaintance with their true interests, renders them deaf to reason, and turns them aside from the great objects by which they ought to be occupied. You confess that a religion founded upon enthusiasm or imposture can have no sure principles; that it must prove an eternal source of disputes, and always end in causing troubles, persecutions, and ravages; especially when political power conceives itself indispensibly obliged to enter into its quarrels. In fine, you go so far as to agree that a good Christian who follows literally the conduct prescribed to him as the most perfect by the gospel, knows not in this world any thing of those duties on which true morality is founded; and that if he wants energy he must prove an useless misanthrope, or if his temper be warm a turbulent fanatic.

After acknowledging all this, how could it happen that you should p.r.o.nounce my work a dangerous one! You tell me that a-wise man ought to think only for himself; that to the populace a religion is necessary, be it good or bad; that it is a restraint necessary to gross and ignorant minds, which, without it, would have no longer any motive for abstaining from vice. You look upon a reform of religious prejudices as impossible, because it is the interest of many of those persons who alone can effect it, to continue mankind in that ignorance of which themselves reap the advantage. These, if I mistake not, are the weightiest of your objections. I will endeavour to remove them.

Books are generally written for that part of a nation whose circ.u.mstances, education, and sentiments, place them above the commission of crimes. This enlightened portion of society, which governs the other, reads and judges of writings; if they contain maxims false or injurious, they are soon either condemned to oblivion, or held up to public execration; if they contain only truth, they are not in danger.

Fanatics and ignorant people are the disturbers of society. Sensible, enlightened, and disinterested persons are ever the friends of peace.

You are not, Sir, of the number of pusillanimous thinkers, who believe that truth is capable of doing harm. It does harm to those only who deceive mankind, and to the rest of the human species it will always be useful. You ought long to have been convinced that the evils with which mankind are afflicted, arise only from our errors, our prejudices, our interests misunderstood, and the false ideas we attach to objects.

In fine, it is easy to see that the policy and morality of man have been particularly corrupted by their religious prejudices. Was it not religious and supernatural ideas which caused sovereigns to be looked upon as G.o.ds? It is then religion which raised up tyrants and despots; tyrants and despots made wicked laws; their example corrupted the great, the great corrupted the lower cla.s.ses of mankind; these vitiated beings became unhappy slaves, employed either in injuring themselves, flattering the great, or struggling to get clear of their misery. Kings were styled images of G.o.d: they were absolute like him they created justice and injustice; their wills often sanctified oppression, violence, and rapine. The means of obtaining their favours were vice and meanness. Thus nations became filled with perverted citizens, who, under leaders corrupted by religious notions, made continually a war, either open or clandestine, and were left dest.i.tute of any motive for practising virtue.

Has this religion influenced the manners of sovereigns, who derive their divine power from it? Do we not behold princes, overflowing with faith, continually undertaking the most unjust wars; wasting the blood and treasure of their subjects; wrenching the bread from the hands of the poor; permitting and even commanding every species of injustice? Does this religion, considered by so many sovereigns as the support of their thrones, render them more humane, temperate, chaste, or faithful to their oaths? Alas! when we consult history, we there find sovereigns who were orthodox, zealous, and religious to a scruple, and at the same time guilty of perjury, usurpation, adultery, robbery, and murder; men who, in fine, behaved as if they feared not the G.o.d whom they honoured with their mouths. Among the courtiers who surrounded them, we see a continual alliance of Christianity and vice, devotion and iniquity, religion and treason. Among the priests of a poor and crucified G.o.d, who found their existence upon religion, and pretend that without it there could be no morality, do we not see reigning amongst them, pride, avarice, wantonness, and revenge?

Amongst us, education is very little attended to by the government, which shews the most profound indifference concerning an object the most essential to the happiness of states. With most modern nations public education is confined to teaching of languages, useless to most who learn them. Christians, instead of morality, inculcate the marvellous fables and incomprehensible dogmas of a religion extremely repugnant to right reason. At the first step a young man makes in his studies, he is taught that he ought to renounce the testimony of his senses, to reject his reason as an unfaithful guide, and blindly conform himself to the dictates of his masters? But who are these masters? Priests, whose interest it is to continue mankind in errors, of which they alone reap the advantage. Can the abject and isolated mind of these mercenary pedagogues be capable of instructing their pupils in that of which themselves are ignorant? Will they teach then to love the public good, to serve their country, to know the duties of the man and citizen?

Certainly not; we can expect nothing from the hands of such teachers but ignorant and superst.i.tious pupils, who, if they have profited of the lessons they have received, are unacquainted with every thing necessary in society, of which they must consequently become useless members.

On whatever side we cast our eyes, we see the study of the object most important to man totally neglected. Morality, in which I also comprehend policy, is considered of very little importance in European education.

The only morality taught by Christians is, the enthusiastic, impracticable, contradictory, and uncertain morality contained in the gospel. This is calculated only to degrade the mind, to render virtue odious, to form abject slaves, and break the spring of the soul; or, if it is sown in warm and active minds, to produce turbulent fanatics, capable of shaking the foundations of society.

Notwithstanding the inutility and perversity of the morality which Christianity teaches mankind, its partisans presume to tell us, that without this religion we cannot have morals. But what is it to have morals, in; the language of Christians? It is to pray without ceasing, to frequent churches, to do penance, and to: abstain from pleasure; it is to live in selfishness and solitude. What good results to society from these practices, all of which may be observed by a man who has not the shadow of virtue? If such morals lead to heaven, they are very useless on earth. But certain it is, that a man may be a faithful observer of all that Christianity enjoins, without possessing any of the virtues which reason shews to be necessary to the support of political society.

It is necessary, then, to carefully distinguish Christian morality from political morality; the former makes saints, the latter citizens: one makes men useless, or even hurtful to the world; the other has for its object the formation of members useful to society; men active and vigorous, who are capable of serving it, who fulfil the duties of husbands, fathers, friends, and companions, whatever may be their metaphysical opinions, which, let theologists say what they will, are much less sure than the invariable rules of good sense.

In fact, it is certain, that man is a social being, who in all things seeks his own happiness; that he does good when he finds it his interest; that he is not commonly bad, because that would be contrary to his welfare. This being premised, let education teach men to know the relations which exist among themselves, and the duties arising from those relations; let governments, calling to their aid laws, rewards, and punishments, confirm the lessons given by education; let happiness accompany useful and virtuous actions, let shame, contempt, and chastis.e.m.e.nt be the rewards of vice. Then would mankind have a true morality, founded in their own nature upon their mutual wants, and the interest of nations at large. This morality, independent of the sublime notions of Theology, might perhaps have very little in common with Christian morality; but society has nothing to lose from this circ.u.mstance, as has already been proved.

When the people receive a proper education, which, by inspiring them early in life with virtuous principles, will habituate them to do homage to virtue, detest crimes, contemn vice, and shrink from infamy; such an education cannot be vain, when continual example shall prove to the citizens that talents and virtue are the only means of arriving at honour, fortune, distinction, consideration, and favour; and that vice conducts only to contempt and ignominy.

If the clergy have usurped from the sovereign power the right of instructing the people, let the latter re-a.s.sume its rights, or at least not suffer the former to enjoy the exclusive liberty of governing the manners of mankind, and dictating their morality. Let them teach, if they please, that their G.o.d transforms himself into bread, but let them never teach that we ought to hate or destroy those who refuse to believe this ineffable mystery. Let no individual in society have the power of exciting citizens to rebellion, of sowing discord, breaking the bands which unite the people amongst one another, and disturbing the public tranquillity for the sake of opinions. If it be said that all governments think it their interest to support religious prejudices, and manage the clergy through policy, although they themselves are undeceived; I answer, that it is easy to convince enlightened government, that it is their true interest to govern a happy people; that upon the happiness it procures the nation, depends the stability and safety of the government; in one word, that a nation composed of wise and virtuous citizens, are much more powerful than a troop of ignorant and corrupted slaves, whom the government is forced to deceive in order to satisfy, and to deluge with impositions that it may succeed in any enterprise.

Thus let us not despair, that truth will one day force its way even to thrones. If the light of reason and science reaches princes with so much difficulty, it is because interested priests and starveling courtiers endeavour, to keep them in a perpetual infancy, point out to them chimerical prospects of power and grandeur, and thus turn away their attention from objects necessary to their true happiness.

Every government must feel that their power will always be tottering and precarious, so long as it depends for support on the phantoms of religion, the errors of the people, and the caprices of the priesthood.

It must feel the inconveniencies resulting from fanatic administrations, which have hitherto produced nothing but ignorance and presumption, nothing but obstinate, weak citizens, incapable of doing service to-the state, and ready to receive the false impressions of guides who would lead them astray.. It must perceive what immense resources might be derived from the wealth, which has been acc.u.mulated by a body of useless men, who, under pretensions of teaching the nation, cheat and devour it.1 Upon this foundation (which to the shame of mankind be it said, has. .h.i.therto served only to support sacerdotal pride) a wise government might raise establishments which would become useful to the state in forming the youth, cherishing talents, rewarding virtuous services, and comforting the people.

I flatter myself, Sir, that these reflections will exculpate me in your eyes. I do not hope for the suffrages of those who feel themselves, interested in the continuance of the evils suffered by their fellow-citizens; it is not such whom I aim to convince nothing can be made to appear evident to vicious and unreasonable men. But I presume to hope, that you will cease to look upon my book as dangerous, and my expectations as altogether chimerical. Many immoral men have attacked the Christian religion, because it opposed their propensities; many wise men: have despised it, because to them it appeared, ridiculous; many persons have looked upon it with indifference, because they did not feel its real inconveniencies. I attack it as a citizen, because it appears to me to be injurious to the welfare of the state, an enemy to the progress, of the human, mind, and opposed to the principles of true morality, from which political interests can never be separated. It remains only for me to say, with a poet, who was, like myself, an enemy, to superst.i.tion:

.........Si tibi vera videtur Dede menus, et si falsa est, accingere contra.

I am, &c.

1 Some have thought that the clergy might one day serve as a barrier against despotism, but experience sufficiently proves that this body always stipulates for itself alone.

CHRISTIANITY UNVEILED

CHAP. I.--INTRODUCTION.

OF THE NECESSITY OF AN INQUIRY RESPECTING RELIGION, AND THE OBSTACLES WHICH ARE MET IN PURSUING THIS INQUIRY.

A reasonable being ought in all his actions to aim at his own happiness and that of his fellow-creatures. Religion, which is held up as an object most important to our temporal and eternal felicity, can be advantageous to us only so far as it renders our existence happy in this world, or as we are a.s.sured that it will fulfil the flattering promises which it makes us respecting another. Our duty towards G.o.d, whom we look upon as the ruler of our destinies, can be founded, it is said, only on the evils which we fear on his part. It is then necessary that man should examine the grounds of his fears. He ought, for this purpose, to consult experience and reason, which are the only guides to truth. By the benefits which he derives from religion in the visible world which he inhabits, he may judge of the reality of those blessings for which it leads him to hope in that invisible world, to which it commands him to turn his views.

Mankind, for the most part, hold to their religion through habit. They have never seriously examined the reasons why they are attached to it, the motives of their conduct, or the foundations of their opinions.

Thus, what has ever been considered as most important to all, has been of all things least subjected to scrutiny. Men blindly follow on in the paths which their fathers trod; they believe, because in infancy they were told they must believe; they hope, because their progenitors hoped; and they tremble, because they trembled. Scarcely ever have they deigned to render an account of the motives of their belief. Very few men have leisure to examine, or fort.i.tude to a.n.a.lyse, the objects of their habitual veneration, their blind attachment, or their traditional fears. Nations are carried away in the torrent of habit, example, and prejudice. Education habituates the mind to opinions the most monstrous, as it accustoms the body to att.i.tudes the most uneasy. All that has long existed appears sacred to the eyes of man; they think it sacrilege to examine things stamped with the seal of antiquity. Prepossessed in favour of the wisdom of their fathers, they have not the presumption to investigate what has received their sanction. They see not that man has ever been the dupe of his prejudices, his hopes, and his fears; and that the same reasons have almost al ways rendered this enquiry equally impracticable.

The vulgar, busied in the labours necessary to their subsistence, place a blind confidence in those who pretend to guide them, give up to them the right of thinking, and submit without murmuring to all they prescribe. They believe they shall offend G.o.d, if they doubt, for a moment, the veracity of those who speak to them in his name. The great, the rich, the men of the world, even when they are more enlightened than the vulgar, have found it their interest to conform to received prejudices, and even to maintain them; or, swallowed up in dissipation, pleasure, and effeminacy, they have no time to bestow on a religion, which they easily accommodate to their pa.s.sions, propensities, and fondness for amus.e.m.e.nt. In childhood, we receive all the impressions others wish to make upon us; we have neither the capacity, experience, or courage, necessary to examine what is taught us by those, on whom our weakness renders us dependent. In youth, the ardour of our pa.s.sions, and the continual ebriety of our senses, prevent our thinking seriously of a religion, too austere and gloomy to please; if by chance a young man examines it, he does it with partiality, or without perseverance; he is often disgusted with a single glance of the eye on an object so disgusting. In riper age, new pa.s.sions and cares, ideas of ambition, greatness, power, the desire of riches, and the hurry of business, absorb the whole attention of man, or leave him but few moments to think of religion, which he never has the leisure to scrutinize. In old age, the faculties are blunted, habits become incorporated with the machine, and the senses are debilitated by time and infirmity; and we are no longer able to penetrate back to the source of our opinions; besides, the fear of death then renders an examination, over which terror commonly presides, very liable to suspicion.

Thus, religious opinions, once received, maintain their ground, through a long succession of ages; thus nations transmit from generation to generation ideas which they have never examined: they imagine their welfare to be attached to inst.i.tutions in which, were the truth known, they would behold the source of the greater part of their misfortunes.

Civil authority also flies to the support of the prejudices of mankind, compels them to ignorance by forbidding inquiry, and holds itself in continual readiness to punish all who attempt to undeceive themselves.

Let us not be surprised, then, if we see error almost inextricably interwoven with human nature. All things seem to concur to perpetuate our blindness, and hide the truth from us. Tyrants detest and oppress truth, because it dares to dispute their unjust and, chimerical t.i.tles; it is opposed by the priesthood because it annihilates their superst.i.tions. Ignorance, indolence, and pa.s.sion render the great part of mankind accomplices of those who strive to deceive them, in order to keep their necks beneath the yoke, and profit by their miseries. Hence nations groan under hereditary evils, thoughtless of a remedy; being either ignorant of the cause, or so long accustomed to disease, that they have lost even the desire of health.

If religion be the object most important to mankind, if it extends its influences not only over our conduct in this life, but also over our eternal happiness, nothing can demand from us a more serious examination. Yet it is of all things, that, respecting which, mankind exercise the most implicit credulity. The same man, who examines with scrupulous nicety things of little moment to his welfare, wholly neglects inquiry concerning the motives which determine him to believe and perform things, on which, according to his own confession, depend both his temporal and eternal felicity. He blindly abandons himself to those whom chance has given him for guides; he confides to them the care of thinking for him, and even makes a merit of his own indolence and credulity. In matters of religion, infancy and barbarity seem to be the boast of the greater part of the human race.

Nevertheless, men have in all ages appeared, who, shaking off the prejudices of their fellows, have dared to lift before their eyes the light of truth. But what could their feeble voice effect against errors imbibed at the breast, confirmed by habit, authorised by example, and fortified by a policy, which often became the accomplice of its own ruin? The stentorian clamours of imposture soon overwhelm the calm exhortations of the advocates of reason. In vain shall the philosopher endeavour to inspire mankind with courage, so long as they tremble beneath the rod of priests and kings.

The surest means of deceiving mankind, and perpetuating their errors, is to deceive them in infancy. Amongst many nations at the present day, education seems designed only to form fanatics, devotees, and monks; that is to say, men either useless or injurious to society. Few are the places in which it is calculated to form good citizens. Princes, to whom a great part of the earth is at present unhappily subjected, are commonly the victims of a superst.i.tious education, and remain all their lives in the profoundest ignorance of their own duties, and the truest interests of the states which they govern. Religion seems to have been invented only to render both kings and people equally the slaves of the priesthood. The latter is continually busied in raising obstacles to the felicity of nations. Wherever this reigns, other governments have but a precarious power; and citizens become indolent, ignorant, dest.i.tute of greatness of soul, and, in short, of every quality necessary to the happiness of society.

If, in a state where the Christian religion is professed, we find some activity, some science, and an approach to social manners; it is, because nature, whenever it is in her power, restores mankind to reason, and obliges them to labour for their own felicity. Were all Christian nations exactly conformed to their principles, they must be plunged into the most profound inactivity. Our countries would be inhabited by a small number of pious savages, who would meet only to destroy each other. For why should a man mingle with the affairs of a world, which his religion informs him is only a place of pa.s.sage? What can be the industry of that people, who believe themselves commanded by their G.o.d to live in continual fear, to pray, to groan, and afflict themselves incessantly? How can a society exist which is composed of men who are convinced that, in their zeal for religion, they ought to hate and destroy all whose opinions differ from their own? How can we expect to find humanity, justice, or any virtue, amongst a horde of fanatics, who copy in their conduct a cruel, dissembling, and dishonest G.o.d? A G.o.d who delights in the tears of his unhappy creatures, who sets for them the ambush, and then punishes them for having fallen into it? A G.o.d who himself ordains robbery, persecution, and carnage?