The Works of Robert G. Ingersoll Volume VI Part 10

You may reply that all this is included in "Do unto others as you would be done by;" and "Resist not evil." More than this is necessary to educate the human race. It is not enough to say to your child or to your pupil, "Do right." The great question still remains: What is right?

Neither is there any wisdom in the idea of non-resistance. Force without mercy is tyranny. Mercy without force is but a waste of tears. Take from virtue the right of self-defence and vice becomes the master of the world.

Let me ask you how it came to pa.s.s that an ignorant driver of camels, a man without family, without wealth, became master of hundreds of millions of human beings? How is it that he conquered and overran more than half of the Christian world? How is it that on a thousand fields the banner of the cross went down in blood, while that of the crescent floated in triumph? How do you account for the fact that the flag of this impostor floats to-day above the sepulchre of Christ? Was this a miracle? Was Mohammed inspired? How do you account for Confucius, whose name is known wherever the sky bends? Was he inspired--this man who for many centuries has stood first, and who has been acknowledged the superior of all men by hundreds and thousands of millions of his fellow-men? How do you account for Buddha,--in many respects the greatest religious teacher this world has ever known,--the broadest, the most intellectual of them all; he who was great enough, hundreds of years before Christ was born, to declare the universal brotherhood of man, great enough to say that intelligence is the only lever capable of raising mankind? How do you account for him, who has had more followers than any other? Are you willing to say that all success is divine? How do you account for Shakespeare, born of parents who could neither read nor write, held in the lap of ignorance and love, nursed at the breast of poverty--how do you account for him, by far the greatest of the human race, the wings of whose imagination still fill the horizon of human thought; Shakespeare, who was perfectly acquainted with the human heart, knew all depths of sorrow, all heights of joy, and in whose mind were the fruit of all thought, of all experience, and a prophecy of all to be; Shakespeare, the wisdom and beauty and depth of whose words increase with the intelligence and civilization of mankind? How do you account for this miracle? Do you believe that any founder of any religion could have written "Lear" or "Hamlet"? Did Greece produce a man who could by any possibility have been the author of "Troilus and Cressida"? Was there among all the countless millions of almighty Rome an intellect that could have written the tragedy of "Julius Caesar"? Is not the play of "Antony and Cleopatra" as Egyptian as the Nile? How do you account for this man, within whose veins there seemed to be the blood of every race, and in whose brain there were the poetry and philosophy of a world?

You ask me to tell my opinion of Christ. Let me say here, once for all, that for the man Christ--for the man who, in the darkness, cried out, "My G.o.d, why hast thou forsaken me!" --for that man I have the greatest possible respect. And let me say, once for all, that the place where man has died for man is holy ground. To that great and serene peasant of Palestine I gladly pay the tribute of my admiration and my tears. He was a reformer in his day--an infidel in his time. Back of the theological mask, and in spite of the interpolations of the New Testament, I see a great and genuine man.

It is hard to see how you can consistently defend the course pursued by Christ himself. He attacked with great bitterness "the religion of others." It did not occur to him that "there was something very cruel in this treatment of the belief of his fellow-creatures." He denounced the chosen people of G.o.d as a "generation of vipers." He compared them to "whited sepulchres." How can you sustain the conduct of missionaries?

They go to other lands and attack the sacred beliefs of others. They tell the people of India and of all heathen lands, not only that their religion is a lie, not only that their G.o.ds are myths, but that the ancestors of these people--their fathers and mothers who never heard of G.o.d, of the Bible, or of Christ--are all in perdition. Is not this a cruel treatment of the belief of a fellow-creature?

A religion that is not manly and robust enough to bear attack with smiling fort.i.tude is unworthy of a place in the heart or brain. A religion that takes refuge in sentimentality, that cries out: "Do not, I pray you, tell me any truth calculated to hurt my feelings," is fit only for asylums.

You believe that Christ was G.o.d, that he was infinite in power. While in Jerusalem he cured the sick, raised a few from the dead, and opened the eyes of the blind. Did he do these things because he loved mankind, or did he do these miracles simply to establish the fact that he was the very Christ? If he was actuated by love, is he not as powerful now as he was then? Why does he not open the eyes of the blind now? Why does he not with a touch make the leper clean? If you had the power to give sight to the blind, to cleanse the leper, and would not exercise it, what would be thought of you? What is the difference between one who can and will not cure, and one who causes disease?

Only the other day I saw a beautiful girl--a paralytic, and yet her brave and cheerful spirit shone over the wreck and ruin of her body like morning on the desert. What would I think of myself, had I the power by a word to send the blood through all her withered limbs freighted again with life, should I refuse?

Most theologians seem to imagine that the virtues have been produced by and are really the children of religion.

Religion has to do with the supernatural. It defines our duties and obligations to G.o.d. It prescribes a certain course of conduct by means of which happiness can be attained in another world. The result here is only an incident. The virtues are secular. They have nothing whatever to do with the supernatural, and are of no kindred to any religion. A man may be honest, courageous, charitable, industrious, hospitable, loving and pure, without being religious--that is to say, without any belief in the supernatural; and a man may be the exact opposite and at the same time a sincere believer in the creed of any church--that is to say, in the existence of a personal G.o.d, the inspiration of the Scriptures and in the divinity of Jesus Christ. A man who believes in the Bible may or may not be kind to his family, and a man who is kind and loving in his family may or may not believe in the Bible.

In order that you may see the effect of belief in the formation of character, it is only necessary to call your attention to the fact that your Bible shows that the devil himself is a believer in the existence of your G.o.d, in the inspiration of the Scriptures, and in the divinity of Jesus Christ. He not only believes these things, but he knows them, and yet, in spite of it all, he remains a devil still.

Few religions have been bad enough to destroy all the natural goodness in the human heart. In the deepest midnight of superst.i.tion some natural virtues, like stars, have been visible in the heavens. Man has committed every crime in the name of Christianity--or at least crimes that involved the commission of all others. Those who paid for labor with the lash, and who made blows a legal tender, were Christians. Those who engaged in the slave trade were believers in a personal G.o.d. One slave ship was called "The Jehovah." Those who pursued with hounds the fugitive led by the Northern star prayed fervently to Christ to crown their efforts with success, and the stealers of babes, just before falling asleep, commended their souls to the keeping of the Most High.

As you have mentioned the apostles, let me call your attention to an incident.

You remember the story of Ananias and Sapphira. The apostles, having nothing themselves, conceived the idea of having all things in common.

Their followers who had something were to sell what little they had, and turn the proceeds over to these theological financiers. It seems that Ananias and Sapphira had a piece of land. They sold it, and after talking the matter over, not being entirely satisfied with the collaterals, concluded to keep a little--just enough to keep them from starvation if the good and pious bankers should abscond.

When Ananias brought the money, he was asked whether he had kept back a part of the price. He said that he had not. Whereupon G.o.d, the compa.s.sionate, struck him dead. As soon as the corpse was removed, the apostles sent for his wife. They did not tell her that her husband had been killed. They deliberately set a trap for her life. Not one of them was good enough or n.o.ble enough to put her on her guard; they allowed her to believe that her husband had told his story, and that she was free to corroborate what he had said. She probably felt that they were giving more than they could afford, and, with the instinct of woman, wanted to keep a little. She denied that any part of the price had been kept back. That moment the arrow of divine vengeance entered her heart.

Will you be kind enough to tell me your opinion of the apostles in the light of this story? Certainly murder is a greater crime than mendacity.

You have been good enough, in a kind of fatherly way, to give me some advice. You say that I ought to soften my colors, and that my words would be more weighty if not so strong. Do you really desire that I should add weight to my words? Do you really wish me to succeed? If the commander of one army should send word to the general of the other that his men were firing too high, do you think the general would be misled?

Can you conceive of his changing his orders by reason of the message?

I deny that "the Pilgrims crossed the sea to find freedom to worship G.o.d in the forests of the new world." They came not in the interest of freedom. It never entered their minds that other men had the same right to worship G.o.d according to the dictates of their consciences that the Pilgrims themselves had. The moment they had power they were ready to whip and brand, to imprison and burn. They did not believe in religious freedom. They had no more idea of liberty of conscience than Jehovah.

I do not say that there is no place in the world for heroes and martyrs.

On the contrary, I declare that the liberty we now have was won for us by heroes and by martyrs, and millions of these martyrs were burned, or flayed alive, or torn in pieces, or a.s.sa.s.sinated by the church of G.o.d.

The heroism was shown in fighting the hordes of religious superst.i.tion.

Giordano Bruno was a martyr. He was a hero. He believed in no G.o.d, in no heaven, and in no h.e.l.l, yet he perished by fire. He was offered liberty on condition that he would recant. There was no G.o.d to please, no heaven to expect, no h.e.l.l to fear, and yet he died by fire, simply to preserve the unstained whiteness of his soul.

For hundreds of years every man who attacked the church was a hero. The sword of Christianity has been wet for many centuries with the blood of the n.o.blest. Christianity has been ready with whip and chain and fire to banish freedom from the earth.

Neither is it true that "family life withers under the cold sneer--half pity and half scorn--with which I look down on household worship."

Those who believe in the existence of G.o.d, and believe that they are indebted to this divine being for the few gleams of sunshine in this life, and who thank G.o.d for the little they have enjoyed, have my entire respect. Never have I said one word against the spirit of thankfulness.

I understand the feeling of the man who gathers his family about him after the storm, or after the scourge, or after long sickness, and pours out his heart in thankfulness to the supposed G.o.d who has protected his fireside. I understand the spirit of the savage who thanks his idol of stone, or his fetich of wood. It is not the wisdom of the one or of the other that I respect, it is the goodness and thankfulness that prompt the prayer.

I believe in the family. I believe in family life; and one of my objections to Christianity is that it divides the family. Upon this subject I have said hundreds of times, and I say again, that the roof-tree is sacred, from the smallest fibre that feels the soft, cool clasp of earth, to the topmost flower that spreads its bosom to the sun, and like a spendthrift gives its perfume to the air. The home where virtue dwells with love is like a lily with a heart of fire, the fairest flower in all this world.

What did Christianity in the early centuries do for the home? What have nunneries and monasteries, and what has the glorification of celibacy done for the family? Do you not know that Christ himself offered rewards in this world and eternal happiness in another to those who would desert their wives and children and follow him? What effect has that promise had upon family life?

As a matter of fact, the family is regarded as nothing. Christianity teaches that there is but one family, the family of Christ, and that all other relations are as nothing compared with that. Christianity teaches the husband to desert the wife, the wife to desert the husband, children to desert their parents, for the miserable and selfish purpose of saving their own little, shriveled souls.

It is far better for a man to love his fellow-men than to love G.o.d. It is better to love wife and children than to love Christ. It is better to serve your neighbor than to serve your G.o.d--even if G.o.d exists. The reason is palpable. You can do nothing for G.o.d. You can do something for wife and children. You can add to the sunshine of a life. You can plant flowers in the pathway of another.

It is true that I am an enemy of the orthodox Sabbath. It is true that I do not believe in giving one-seventh of our time to the service of superst.i.tion. The whole scheme of your religion can be understood by any intelligent man in one day. Why should he waste a seventh of his whole life in hearing the same thoughts repeated again and again?

Nothing is more gloomy than an orthodox Sabbath. The mechanic who has worked during the week in heat and dust, the laboring man who has barely succeeded in keeping his soul in his body, the poor woman who has been sewing for the rich, may go to the village church which you have described. They answer the chimes of the bell, and what do they hear in this village church? Is it that G.o.d is the Father of the human race; is that all? If that were all, you never would have heard an objection from my lips. That is not all. If all ministers said: Bear the evils of this life; your Father in heaven counts your tears; the time will come when pain and death and grief will be forgotten words; I should have listened with the rest. What else does the minister say to the poor people who have answered the chimes of your bell? He says: "The smallest sin deserves eternal pain." "A vast majority of men are doomed to suffer the wrath of G.o.d forever." He fills the present with fear and the future with fire. He has heaven for the few, h.e.l.l for the many. He describes a little gra.s.s-grown path that leads to heaven, where travelers are "few and far between," and a great highway worn with countless feet that leads to everlasting death.

Such Sabbaths are immoral. Such ministers are the real savages. Gladly would I abolish such a Sabbath. Gladly would I turn it into a holiday, a day of rest and peace, a day to get acquainted with your wife and children, a day to exchange civilities with your neighbors; and gladly would I see the church in which such sermons are preached changed to a place of entertainment. Gladly would I have the echoes of orthodox sermons--the owls and bats among the rafters, the snakes in crevices and corners--driven out by the glorious music of Wagner and Beethoven.

Gladly would I see the Sunday school where the doctrine of eternal fire is taught, changed to a happy dance upon the village green.

Music refines. The doctrine of eternal punishment degrades. Science civilizes. Superst.i.tion looks longingly back to savagery.

You do not believe that general morality can be upheld without the sanctions of religion.

Christianity has sold, and continues to sell, crime on a credit. It has taught, and it still teaches, that there is forgiveness for all. Of course it teaches morality. It says: "Do not steal, do not murder;" but it adds, "but if you do both, there is a way of escape: believe on the Lord Jesus Christ and thou shalt be saved." I insist that such a religion is no restraint. It is far better to teach that there is no forgiveness, and that every human being must bear the consequences of his acts.

The first great step toward national reformation is the universal acceptance of the idea that there is no escape from the consequences of our acts. The young men who come from their country homes into a city filled with temptations, may be restrained by the thought of father and mother. This is a natural restraint. They may be restrained by their knowledge of the fact that a thing is evil on account of its consequences, and that to do wrong is always a mistake. I cannot conceive of such a man being more liable to temptation because he has heard one of my lectures in which I have told him that the only good is happiness--that the only way to attain that good is by doing what he believes to be right. I cannot imagine that his moral character will be weakened by the statement that there is no escape from the consequences of his acts. You seem to think that he will be instantly led astray--that he will go off under the flaring lamps to the riot of pa.s.sion. Do you think the Bible calculated to restrain him? To prevent this would you recommend him to read the lives of Abraham, of Isaac, and of Jacob, and the other holy polygamists of the Old Testament? Should he read the life of David, and of Solomon? Do you think this would enable him to withstand temptation? Would it not be far better to fill the young man's mind with facts so that he may know exactly the physical consequences of such acts? Do you regard ignorance as the foundation of virtue? Is fear the arch that supports the moral nature of man?

You seem to think that there is danger in knowledge, and that the best chemists are most likely to poison themselves.

You say that to sneer at religion is only a step from sneering at morality, and then only another step to that which is vicious and profligate.

The Jews entertained the same opinion of the teachings of Christ. He sneered at their religion. The Christians have entertained the same opinion of every philosopher. Let me say to you again--and let me say it once for all--that morality has nothing to do with religion. Morality does not depend upon the supernatural. Morality does not walk with the crutches of miracles. Morality appeals to the experience of mankind. It cares nothing about faith, nothing about sacred books. Morality depends upon facts, something that can be seen, something known, the product of which can be estimated. It needs no priest, no ceremony, no mummery. It believes in the freedom of the human mind. It asks for investigation. It is founded upon truth. It is the enemy of all religion, because it has to do with this world, and with this world alone.

My object is to drive fear out of the world. Fear is the jailer of the mind. Christianity, superst.i.tion--that is to say, the supernatural--makes every brain a prison and every soul a convict. Under the government of a personal deity, consequences partake of the nature of punishments and rewards.

Under the government of Nature, what you call punishments and rewards are simply consequences. Nature does not punish. Nature does not reward.

Nature has no purpose. When the storm comes, I do not think: "This is being done by a tyrant." When the sun shines, I do not say: "This is being done by a friend." Liberty means freedom from personal dictation.

It does not mean escape from the relations we sustain to other facts in Nature. I believe in the restraining influences of liberty. Temperance walks hand in hand with freedom. To remove a chain from the body puts an additional responsibility upon the soul. Liberty says to the man: You injure or benefit yourself; you increase or decrease your own well-being. It is a question of intelligence. You need not bow to a supposed tyrant, or to infinite goodness. You are responsible to yourself and to those you injure, and to none other.

I rid myself of fear, believing as I do that there is no power above which can help me in any extremity, and believing as I do that there is no power above or below that can injure me in any extremity. I do not believe that I am the sport of accident, or that I may be dashed in pieces by the blind agency of Nature. There is no accident, and there is no agency. That which happens must happen. The present is the necessary child of all the past, the mother of all the future.

Does it relieve mankind from fear to believe that there is some G.o.d who will help them in extremity? What evidence have they on which to found this belief? When has any G.o.d listened to the prayer of any man? The water drowns, the cold freezes, the flood destroys, the fire burns, the bolt of heaven falls--when and where has the prayer of man been answered?

Is the religious world to-day willing to test the efficacy of prayer?

Only a few years ago it was tested in the United States. The Christians of Christendom, with one accord, fell upon their knees and asked G.o.d to spare the life of one man. You know the result. You know just as well as I that the forces of Nature produce the good and bad alike. You know that the forces of Nature destroy the good and bad alike. You know that the lightning feels the same keen delight in striking to death the honest man that it does or would in striking the a.s.sa.s.sin with his knife lifted above the bosom of innocence.

Did G.o.d hear the prayers of the slaves? Did he hear the prayers of imprisoned philosophers and patriots? Did he hear the prayers of martyrs, or did he allow fiends, calling themselves his followers, to pile the f.a.gots round the forms of glorious men? Did he allow the flames to devour the flesh of those whose hearts were his? Why should any man depend on the goodness of a G.o.d who created countless millions, knowing that they would suffer eternal grief?

The faith that you call sacred--"sacred as the most delicate manly or womanly sentiment of love and honor"--is the faith that nearly all of your fellow-men are to be lost. Ought an honest man to be restrained from denouncing that faith because those who entertain it say that their feelings are hurt? You say to me: "There is a h.e.l.l. A man advocating the opinions you advocate will go there when he dies." I answer: "There is no h.e.l.l. The Bible that teaches it is not true." And you say: "How can you hurt my feelings?"

You seem to think that one who attacks the religion of his parents is wanting in respect to his father and his mother.

Were the early Christians lacking in respect for their fathers and mothers? Were the Pagans who embraced Christianity heartless sons and daughters? What have you to say of the apostles? Did they not heap contempt upon the religion of their fathers and mothers? Did they not join with him who denounced their people as a "generation of vipers"?