Christianity Unveiled Part 4

1 The doctrine of predestination was also a tenet of the Jews. In the writings of Moses, a G.o.d is exhibited, who, in his decrees, is partially fond of a chosen people, and unjust to all others. The theology and history of the Greeks represent men as punished for necessary crimes, foretold by oracles. Of this Orestes, Oedipus, Ajax, &c. are examples.

Mankind have always described G.o.d as the most unjust of all beings. According to the Jansenists, G.o.d bestows his grace on whom he pleases, without any regard to merit. This is much more conformable to the Christian, Pagan, and Jewish fatalism, than the doctrine of the Molinists, who say that G.o.d grants his grace to all who ask and deserve it. It is certain that Christians in general are true fatalists. They evade this accusation, by declaring that the designs of G.o.d are mysteries. If so, why do they eternally dispute about them?

It is true, the Christian religion promises a blissful residence to those whom G.o.d shall have chosen to be objects of his love. But this place is reserved only for a small number of elect, who, without any merit in themselves, shall, nevertheless, have unbounded claims upon the grace of G.o.d.

Thus, the Tartarus and Elysium of the heathen mythology, invented by impostors to awe and seduce mankind, have been transplanted into the system of the Christians, who have given them the new appellation of Heaven and h.e.l.l.

The followers of the Christian religion believe in a race of invisible beings, different from man and subordinate to G.o.d, part of whom is employed in executing the wrath of G.o.d upon offenders; and part in watching over his works, and particularly the preservation of man. The former, being malevolent spirits, are called devils, demons, &c. the latter, being benevolent spirits, are called angels. They are supposed to have the faculty of rendering themselves sensible, and taking the human form. Good angels are, in the imagination of Christians, what the Nymphs, Lares, and Penates, were imagined to be by the heathens, and what the Fairies were with writers of romances. The sacred books of the Jews and Christians are replete with these marvellous beings, whom G.o.d has sent to his favourites to be their guides, protectors, and tutelar deities.

Devils are considered as the enemies and seducers of the human race, and perpetually busied in drawing them into sin. A power is attributed to them of performing miracles, similar to those wrought by the Most High; and, above, a power that counteracts his, and renders all his projects abortive. In fact, the Christian religion does not formally allow the same power to the devil as to G.o.d; nevertheless, it supposes that malevolent being prevents mankind from entering into the enjoyment of the felicity destined them by the goodness of G.o.d, and leads most of them into eternal perdition. Christians, however, do virtually attribute to the devil an empire much more extensive than that of the Supreme Being. The latter, with difficulty, saves a few elect; while the former carries off, in spite of him, the greater part of mankind, who listen to his destructive temptations, rather than the absolute commands of G.o.d.

This Satan, the cause of so much terror to Christians, was evidently borrowed from the doctrine of two principles, formerly admitted in Egypt and all the East. The Osyris and Typhon of the Egyptians, the Orosmades and Aharimanes of the Persians and Chaldeans, have undoubtedly given birth to the continual war between the G.o.d of Christians and his formidable adversary. By this system mankind have endeavoured to account for all the good and evil with which life is chequered. An Almighty Devil serves to justify the Supreme Being with respect to all necessary and unremitted evils which afflict the human race.

Such are the dreadful and mysterious doctrines upon which Christians in general are agreed. There are many others which are peculiar to different sects. Thus, a numerous sect of Christians admit an intermediate state between heaven and h.e.l.l, where souls, too sinful for the former and too innocent for the latter, are subjected for a time, in order to expiate by their sufferings the sin they commit in this life; after undergoing this punishment, they are received into the abodes of eternal felicity. This doctrine, which was evidently drawn from the reveries of Plato, has, in the hands of the Roman priests, been converted into an inexhaustible source of riches. They have arrogated to themselves the power of opening the gates of purgatory, and pretend that, by their prayers, they can mitigate the rigour of the divine decrees, and abridge the torments of the souls, condemned to this place by a just G.o.d.1

1 It is evident that the Roman Catholics are indebted to Plato for their purgatory. That great philosopher divided souls into three cla.s.ses: the pure, the curable, and the incurable. The first returned, by refusion, to the universal soul of the world, or the divinity, from which they had emanated; the second went to h.e.l.l, where they pa.s.sed in review every year before the judges of that dark empire, who suffered them to return to light when they had sufficiently expiated their faults; the incurables remained in Tartarus, where they were to suffer eternal torment. Plato, as well as, Christian casuists, described the crimes, faults, &c.

which merit those different degrees of punishment.

Protestant divines, jealous probably of the riches of the Catholic clergy, have imprudently rejected the doctrine of a purgatory, whereby they have much diminished their own credit. It would, perhaps, have been wiser to have rejected the doctrine of an h.e.l.l, whence souls can never be released, than that of purgatory, which is more reasonable, and from which the clergy can deliver souls by means of that all-powerful agent, money.

The preceding remarks shew, that the Christian religion has been often inculcated and spread by dint of terror. By striking mankind with horror they render them submissive, and remove all his dependence on his reason.1

1 Mahomet perceived, as well as Christian divines, the necessity of frightening mankind, in order to govern them.

"Those," says the Koran, "who do not believe, shall be clothed in a garment of fire; boiling water shall be poured on their heads; their skins and their entrails shall be smitten with rods of iron. Whenever they shall strive to escape from h.e.l.l, and avoid its torments, they shall be thrust again into it; and the devils say unto them, 'taste the pain of burning'." See Alcoran, ch. viii.

CHAP. IX.--OF THE RITES AND MYSTERIOUS CEREMONIES

OR THEURGY OF THE CHRISTIANS.

If the doctrines of the Christian religion be mysteries inaccessible to reason; if the G.o.d it announces be inconceivable, we ought not to be surprised at seeing the rites and ceremonies of this religion mysterious and unintelligible. Concerning a G.o.d, who hath revealed himself only to confound human reason, all things must necessarily be incomprehensible and unreasonable.

The most important ceremony of the Christian religion is called baptism.

Without this, no man, it is held, can be saved. It consists in pouring water on the infant or adult, with an invocation on the name of the Trinity. By the mysterious virtue of this water, and the words by which it is accompanied, the person is spiritually regenerated. He is cleansed from the stains, transmitted through successive generations, from the father of the human race. In a word, he becomes a child of G.o.d, and is prepared to enter into his glory at death. Now, it is said, that the death of man is the effect of the sin of Adam; and if, by baptism, sin be effaced, why is man still subject to death? But here we are told, it is from the spiritual, not bodily death, that Christ has delivered mankind. Yet this spiritual death is only the death of sinfulness. In this case, how does it happen that Christians continue to sin, as if they had never been redeemed and delivered from sin? Whence it results, that baptism is a mystery impenetrable to reason; and its efficacy is disproved by experience.1

In some Christian sects, a bishop or pontiff, by p.r.o.nouncing a few words, and applying a few drops of oil to the forehead, causes the spirit to descend upon whom he pleases. By this ceremony the Christian is confirmed in the faith, and receives invisibly a profusion of graces from the Most High. Those who wandering farthest from reason, have entered most deeply into the spirit of the Christian religion, not contented with the dark mysteries common to other sects, have invented one still darker and more astonishing, which they denominate transubstantiation. At the all-powerful command of a priest, the G.o.d of the Universe is forced to descend from the habitation of his glory, and transform himself into a piece of bread. This bread is afterwards worshipped by a people, who boast their detestation of idolatry.2

1 The ceremony of baptism was practised in the mysteries of Mythias, and those initiated were thereby regenerated. This Mythias was also a mediator. Although Christian divines consider baptism necessary to salvation, we find Paul would not suffer the Corinthians to be baptised. We also learn that he circ.u.mcised Timotheos.

2 The Bramas of Indostan distribute a kind of grain in their paG.o.das: this distribution is called Prajadnn, or Eucharist. The Mexicans believe in a kind of transubstantiation, which is mentioned by father Acosta. See his Travels, chap. xxiv. The Protestants have had the courage to reject transubstantiation, although it is formally established by Christ, who says, "Take, eat; this is my body." Averoes said, "Anima mea fit c.u.m philosophie, non vero c.u.m Christianis, gente stolidissima, qui Deuni faciunt et comedunt." The Peruvians have a religious ceremony, in which after sacrificing a lamb, they mingle his blood with flour, and distribute it amongst the people.-- Aluetanae Quest, lib. ii. cap. 20.

In the puerile ceremonies, so highly valued by Christians, we cannot avoid seeing the plainest traces of the Theurgy practised among the Orientals, where the Divine Being, compelled by the magic power of certain words and ceremonies uttered, by priests, or other persons initiated into the necessary secret, descends to earth and performs miracles. This sort of magic is also exercised among Christian priests.

They persuade their disciples that, by certain arbitrary actions, and certain movements of the body, they can oblige the G.o.d of Nature to suspend his laws, give himself up to their desires, and load them with every favour they choose to demand. Thus, in this religion, the priest a.s.sumes the right of commanding G.o.d himself.

On this empire over their G.o.d, this real Theurgy, or mysterious commerce with heaven, are founded those puerile and ridiculous ceremonies which Christians call sacraments. We have already seen this Theurgy in Baptism, Confirmation, and the Eucharist. We find it, also, in penitence, or the power which the priests of some sects arrogate to themselves, of remitting, in the name of Heaven, all sins confessed to them. It is seen in orders, that is to say, in the ceremony which impresses on certain men a sacred character, by which they are ever after distinguished from profane mortals. It is seen in the rites and functions which torture the last moments of the dying. It is seen in marriage, which natural union, it is supposed, cannot meet with the approbation of Heaven, unless the ceremony of a priest render it valid, and procure it the sanction of the Most High.1

1 The number of Roman Catholic sacraments, seven; a cabalistic, magic, and mysterious number.

We see this Theurgy, or white magic, in the prayers, forms, liturgies, and, in short, in all the ceremonies of the Christians. We find it in their opinion, that words disposed in a certain manner can influence the will of G.o.d, and oblige him to change his immutable decrees. Its efficacy is seen in exorcisms, that is, ceremonies, in which, by means of a magic water and some mysterious words, it is pretended that evil spirits which infest mankind can be expelled. Holy water, which has taken the place of the _aqua l.u.s.tralis_ of the Romans, is believed by certain Christians to possess astonishing virtues. It renders sacred, places and things which were profane. In fine, the Christian Theurgy being employed by a pontiff in the consecration of a king, renders him more respectable in the eyes of men, and stamps him with a divine character.

Thus all is magic and mystery, all is incomprehensible, in a religion revealed by G.o.d himself, to enlighten the darkened understanding of mankind.

CHAP. X.--OF THE INSPIRED WRITINGS OF THE CHRISTIANS.

Christians endeavour to prove the divine origin of their religion by certain writings, which they believe to be sacred, and to have been inspired by G.o.d himself. Let us then see if these writings do really exhibit marks of that wisdom, omniscience, and perfection which we attribute to the Divinity.

The Bible, every word of which Christians believe to have been dictated by inspiration, is composed of an incongruous collection of the sacred writings of the Hebrews, called the Old Testament; to which are added, a number of works, more recent indeed, but of equal inspiration, known by the name of the New Testament. At the head of this collection are five books which are attributed to Moses, who was, it is said, in writing them, the secretary of G.o.d. He therein goes back to the origin of things. He attempts to initiate us into the mystery of the creation of the world, of which he has only the most vague and confused ideas. He betrays at every word a profound ignorance of the laws of Nature. G.o.d, according to Moses, created the sun, which, in our planetary system, is the source of light, several days after he had created the light. G.o.d, who can be represented by no image, created man in his own image. He creates him male and female; but, soon forgetting what he had done, he creates woman from one of the ribs of the man. In one word, we see, at the very entrance of the Bible, nothing but ignorance and contradiction.1 It appears, at once, that the cosmogony of the Hebrews is only a tissue of fables and allegories, incapable of giving any true idea of things, and calculated to please only a savage and ignorant people, dest.i.tute of science, and unqualified for reasoning. In the rest of the writings of Moses, we see little but a string of marvellous and improbable stories, and a ma.s.s of ridiculous and arbitrary laws. The author concludes with giving an account of his own death. The books posterior to Moses exhibit equal ignorance. Joshua stops the sun, which did not move. Sampson, the Jewish Hercules, has strength to overthrow a temple.--But we should never finish the enumeration of the fables and falsehoods of these books, which are audaciously attributed to the Holy Ghost. The story of the Hebrews presents us only with a ma.s.s of tales, unworthy the gravity of history and the majesty of Divinity ridiculous to reason, it appears to have been invented only to amuse the credulity of a stupid and infant people.

1 St. Augustin confesses that there is no way of preserving the true sense of the three first chapters of Genesis without wronging religion and attributing things to G.o.d which are unworthy of him; and declares, that recourse must be had to allegory. Aug. de Genesi, contra Machineos.

Origen, also, grants, if we take the history of the Bible literally, it is absurd and contradictory.--Philos. p. 12.

This strange compilation is intermingled with obscure, and unconnected oracles, with which different prophets have, from time to time, enriched Jewish superst.i.tion. Every thing in the Old Testament breathes enthusiasm, fanaticism, and delirium, often decorated with pompous language. There, every thing is to be found, except good sense, good logic, and reason, which seems to be absolutely excluded from the books which guide the conduct of the Hebrews and Christians.

We have already mentioned the abject, and often absurd ideas of G.o.d, which are exhibited in the Bible. In this book, all his conduct appears ridiculous. He blows hot and cold, and contradicts himself every moment.

He acts imprudently, and then repents of what he had done. He supports with one hand, and destroys with the other. After having punished all the human race with death, for the sins of man, he declares, by Ezekiel, that he is just, and will not render children responsible for the iniquities of their fathers. He commands the Hebrews, by the mouth of Moses, to rob the Egyptians. In the decalogue, published by Moses, theft and murder are forbidden. In short, Jehovah, ever in contradiction with himself, varies with circ.u.mstances, preserves no uniformity of conduct, and is represented in the books, said to be inspired by his spirit, as a tyrant, which the most decided villain would blush to be.

When we cast our eyes over the New Testament, there, also, we see nothing characteristic of that spirit of truth which is said to have dictated this work. Four historians, or fabulists, have written the marvellous history of the Messiah. Seldom agreeing with respect to the circ.u.mstances of his life, they sometimes contradict each other in the most palpable manner. The genealogy of Christ, given us by Matthew, differs widely from that given us by Luke. One of the Evangelists says, that Christ was carried into Egypt; whilst, by another, this event is not even hinted at.

One makes the duration of his mission three years, while another represents it as only as many months. We do not find them at all better accord respecting the facts in general which they report. Mark says that Christ died at the third hour, that is to say, nine o'clock in the morning: John says that he died at the sixth hour, that is, at noon.

According to Matthew and Mark, the women who, after the death of Jesus, went to his sepulchre, saw only one angel; whereas, according to Luke and John, they saw two. These angels were, by some, said to be within the tomb; by others, without. Several of the miracles of Jesus are also differently reported by the Evangelists. This is likewise the case with his appearances after his resurrection. Ought not all these things to excite a doubt of the infallibility of the Evangelists, and the reality of their divine inspirations? What shall we say of the false and forged prophecies, applied to Christ in the gospel? Matthew pretends that Jeremy foretold that Christ should be betrayed for thirty pieces of silver; yet no such prophecy is to be found in Jeremiah. Nothing is more singular than the manner in which Christian divines evade these difficulties. Their solutions are calculated to satisfy only those who conceive it their duty to remain in blindness.1

1 Jerome himself says, that the quotations of Matthew do not agree with the Greek version of the Bible. Erasmus is obliged to confess that the Holy Spirit permitted the Apostles to go astray.

Every man of sense must feel, that all the industry and sophism on earth can never reconcile such palpable contradictions; and the efforts of interpreters serve only to shew the weakness of their cause. Is it, then by subterfuges, subtilties, and falsehoods, that we are to render service to G.o.d?

We find equal errors and contradictions in the pompous gasconade and declamatory bombast of St. Paul. The epistles and harangues of this man, inspired by the Spirit of G.o.d, appear to be the enthusiastic ravings of a madman. The most laboured commentaries have, in vain, endeavoured to reconcile the contradictions with which his work are filled, and the inconsistency of his conduct, which sometimes favoured and sometimes opposed Judaism.1 We do not find ourselves more enlightened by the works attributed to the other Apostles. It seems as if these persons, inspired by the Holy Ghost, came on the earth only to prevent their disciples from comprehending what they had been sent to teach them.

1 St. Paul himself informs us, that he was ravished up to the third heaven. Why was he transported thither, and what did he learn by his journey? Things unspeakable, which no man could, comprehend. What advantage are mankind to derive from all this? St. Paul, in the Acts of the Apostles, is guilty of a falsehood, in saying before the high-priest, that he is persecuted, because he is a Pharisee, and on account of the resurrection. Here: are two untruths. First, because Paul was, at that time, the most zealous Apostle of the Christian religion, and consequently a Christian.

Secondly, because the accusations brought against him did not refer to his opinion on resurrection. If we know that the Apostles sometimes wandered from the truth, how shall we believe them at others? Further, we see this great Apostle continually changing his counsels and conduct. At Jerusalem, he point-blank opposes Peter, who favoured Judaism; whereas he himself afterwards complied with Jewish rites. In fine, he always accommodates himself to the circ.u.mstances of the time, and becomes all things to all men. He seems to have set an example to the Jesuits, of their conduct in the Indies, with which they are reproached, where they unite the worship of the Pagans to that of Christ.

At the foot of the collection, which forms the New Testament, we find the mystic work known by the name of the Revelation of St. John. This is an unintelligible thing, in which the author has endeavoured to collect and concentrate all the gloomy and dreadful ideas contained in the rest of the Bible. It exhibits to the wretched race of Man the awful and approaching end of a perishing world. It is filled with horrid pictures, by gazing on which, the trembling Christian becomes petrified with fear and wonder, indifferent to life, and useless, or an inc.u.mbrance to society. Thus, in a manner not unworthy of itself, terminates this compilation, so inestimable and adorable to Christians, so ridiculous and contemptible to the man of reason, so unworthy of a good and bounteous G.o.d; so detestable to him who contemplates the unparalleled evils it has occasioned on the earth.

Having taken for the rule of their conduct and opinions a book so full of blasphemous fables and striking, contradictions concerning G.o.d, Christians have never agreed in the interpretation of his will, or precisely known what he exacted from them. Thus they have made this obscure work a bone of contention, an inexhaustible source of quarrels, a common a.r.s.enal, where all contending parties have supplied themselves with arms for mutual destruction. Geometricians dispute not concerning the fundamental principles of their science. By what fatality does it happen that Christian revelation, the foundation of a religion on which depends the eternal felicity of man, should be unintelligible, subject to disputes, and often deluge the earth with blood? To judge by effects, such a revelation ought rather to be thought the work of a malign spirit, a genius of darkness and falsehood, than of a G.o.d desirous to preserve, enlighten, and beautify mankind.

CHAP. XI.--OF CHRISTIAN MORALITY.