The Works of Robert G. Ingersoll Volume VI Part 18

These stories of Abraham and Jephthah have cost many an innocent life.

Only a few years ago, here in my country, a man by the name of Freeman, believing that G.o.d demanded at least the show of obedience--believing what he had read in the Old Testament that "without the shedding of blood there is no remission," and so believing, touched with insanity, sacrificed his little girl--plunged into her innocent breast the dagger, believing it to be G.o.d's will, and thinking that if it were not G.o.d's will his hand would be stayed.

I know of nothing more pathetic than the story of this crime told by this man.

Nothing can be more monstrous than the conception of a G.o.d who demands sacrifice--of a G.o.d who would ask of a father that he murder his son--of a father that he would burn his daughter. It is far beyond my comprehension how any man ever could have believed such an infinite, such a cruel absurdity.

At the command of the real G.o.d--if there be one--I would not sacrifice my child, I would not murder my wife. But as long as there are people in the world whose minds are so that they can believe the stories of Abraham and Jephthah, just so long there will be men who will take the lives of the ones they love best.

You have taken the position that the conditions are different; and you say that: "According to the book of Genesis, Adam and Eve were placed under a law, not of consciously perceived right and wrong, but of simple obedience. The tree of which alone they were forbidden to eat was the tree of the knowledge of good and evil; duty lay for them in following the command of the Most High, before and until they became capable of appreciating it by an ethical standard. Their knowledge was but that of an infant who has just reached the stage at which he can comprehend that he is ordered to do this or that, but not the nature of the things so ordered.".

If Adam and Eve could not "consciously perceive right and wrong," how is it possible for you to say that "duty lay for them in following the command of the Most High"? How can a person "incapable of perceiving right and wrong" have an idea of duty? You are driven to say that Adam and Eve had no moral sense. How under such circ.u.mstances could they have the sense of guilt, or of obligation? And why should such persons be punished? And why should the whole human race become tainted by the offence of those who had no moral sense?

Do you intend to be understood as saying that Jehovah allowed his children to enslave each other because "duty lay for them in following the command of the Most High"? Was it for this reason that he caused them to exterminate each other? Do you account for the severity of his punishments by the fact that the poor creatures punished were not aware of the enormity of the offences they had committed? What shall we say of a G.o.d who has one of his children stoned to death for picking up sticks on Sunday, and allows another to enslave his fellow-man? Have you discovered any theory that will account for both of these facts?

Another word as to Abraham:--You defend his willingness to kill his son because "the estimate of human life at the time was different"--because "the position of the father in the family was different; its members were regarded as in some sense his property;" and because "there is every reason to suppose that around Abraham in the 'land of Moriah' the practice of human sacrifice as an act of religion was in full vigor."

Let us examine these three excuses: Was Jehovah justified in putting a low estimate on human life? Was he in earnest when he said "that whoso sheddeth man's blood, by man shall his blood be shed"? Did he pander to the barbarian view of the worthlessness of life? If the estimate of human life was low, what was the sacrifice worth?

Was the son the property of the father? Did Jehovah uphold this savage view? Had the father the right to sell or kill his child?

Do you defend Jehovah and Abraham because the ignorant wretches in the "land of Moriah," knowing nothing of the true G.o.d, cut the throats of their babes "as an act of religion"?

Was Jehovah led away by the example of the G.o.ds of Moriah? Do you not see that your excuses are simply the suggestions of other crimes?

You see clearly that the Hindoo mother, when she throws her babe into the Ganges at the command of her G.o.d, "sins against first principles"; but you excuse Abraham because he lived in the childhood of the race.

Can Jehovah be excused because of his youth? Not satisfied with your explanation, your defences and excuses, you take the ground that when Abraham said: "My son, G.o.d will provide a lamb for a burnt offering,"

he may have "believed implicitly that a way of rescue would be found for his son." In other words, that Abraham did not believe that he would be required to shed the blood of Isaac. So that, after all, the faith of Abraham consisted in "believing implicitly" that Jehovah was not in earnest.

You have discovered a way by which, as you think, the neck of orthodoxy can escape the noose of Darwin, and in that connection you use this remarkable language:

"I should reply that the moral history of man, in its princ.i.p.al stream, has been distinctly an evolution from the first until now." It is hard to see how this statement agrees with the one in the beginning of your Remarks, in which you speak of the human const.i.tution in its "warped, impaired and dislocated" condition. When you wrote that line you were certainly a theologian--a believer in the Episcopal creed--and your mind, by mere force of habit, was at that moment contemplating man as he is supposed to have been created--perfect in every part. At that time you were endeavoring to account for the unbelief now in the world, and you did this by stating that the human const.i.tution is "warped, impaired and dislocated"; but the moment you are brought face to face with the great truths uttered by Darwin, you admit "that the moral history of man has been distinctly an evolution from the first until now." Is not this a fountain that brings forth sweet and bitter waters?

I insist, that the discoveries of Darwin do away absolutely with the inspiration of the Scriptures--with the account of creation in Genesis, and demonstrate not simply the falsity, not simply the wickedness, but the foolishness of the "sacred volume." There is nothing in Darwin to show that all has been evolved from "primal night and from chaos." There is no evidence of "primal night." There is no proof of universal chaos.

Did your Jehovah spend an eternity in "primal night," with no companion but chaos.

It makes no difference how long a lower form may require to reach a higher. It makes no difference whether forms can be simply modified or absolutely changed. These facts have not the slightest tendency to throw the slightest light on the beginning or on the destiny of things.

I most cheerfully admit that G.o.ds have the right to create swiftly or slowly. The reptile may become a bird in one day, or in a thousand billion years--this fact has nothing to do with the existence or non-existence of a first cause, but it has something to do with the truth of the Bible, and with the existence of a personal G.o.d of infinite power and wisdom.

Does not a gradual improvement in the thing created show a corresponding improvement in the creator? The church demonstrated the falsity and folly of Darwin's theories by showing that they contradicted the Mosaic account of creation, and now the theories of Darwin having been fairly established, the church says that the Mosaic account is true, because it is in harmony with Darwin. Now, if it should turn out that Darwin was mistaken, what then?

To me it is somewhat difficult to understand the mental processes of one who really feels that "the gap between man and the inferior animals or their relationship was stated, perhaps, even more emphatically by Bishop Butler than by Darwin."

Butler answered deists, who objected to the cruelties of the Bible, and yet lauded the G.o.d of Nature by showing that the G.o.d of Nature is as cruel as the G.o.d of the Bible. That is to say, he succeeded in showing that both G.o.ds are bad. He had no possible conception of the splendid generalizations of Darwin--the great truths that have revolutionized the thought of the world.

But there was one question asked by Bishop Butler that throws a flame of light upon the probable origin of most, if not all, religions: "Why might not whole communities and public bodies be seized with fits of insanity as well as individuals?"

If you are convinced that Moses and Darwin are in exact accord, will you be good enough to tell who, in your judgment, were the parents of Adam and Eve? Do you find in Darwin any theory that satisfactorily accounts for the "inspired fact" that a Rib, commencing with Monogonic Propagation--falling into halves by a contraction in the middle--reaching, after many ages of Evolution, the Amphigonie stage, and then, by the Survival of the Fittest, a.s.sisted by Natural Selection, moulded and modified by Environment, became at last, the mother of the human race?

Here is a world in which there are countless varieties of life--these varieties in all probability related to each other--all living upon each other--everything devouring something, and in its turn devoured by something else--everywhere claw and beak, hoof and tooth,--everything seeking the life of something else--every drop of water a battle-field, every atom being for some wild beast a jungle--every place a golgotha--and such a world is declared to be the work of the infinitely wise and compa.s.sionate.

According to your idea, Jehovah prepared a home for his children--first a garden in which they should be tempted and from which they should be driven; then a world filled with briers and thorns and wild and poisonous beasts--a world in which the air should be filled with the enemies of human life--a world in which disease should be contagious, and in which it was impossible to tell, except by actual experiment, the poisonous from the nutritious. And these children were allowed to live in dens and holes and fight their way against monstrous serpents and crouching beasts--were allowed to live in ignorance and fear--to have false ideas of this good and loving G.o.d--ideas so false, that they made of him a fiend--ideas so false, that they sacrificed their wives and babes to appease the imaginary wrath of this monster. And this G.o.d gave to different nations different ideas of himself, knowing that in consequence of that these nations would meet upon countless fields of death and drain each other's veins.

Would it not have been better had the world been so that parents would transmit only their virtues--only their perfections, physical and mental,--allowing their diseases and their vices to perish with them?

In my reply to Dr. Field I had asked: Why should G.o.d demand a sacrifice from man? Why should the infinite ask anything from the finite? Should the sun beg from the glowworm, and should the momentary spark excite the envy of the source of light?

Upon which you remark, "that if the infinite is to make no demands upon the finite, by parity of reasoning, the great and strong should scarcely make them on the weak and small." Can this be called reasoning? Why should the infinite demand a sacrifice from man? In the first place, the infinite is conditionless--the infinite cannot want--the infinite has.

A conditioned being may want; but the gratification of a want involves a change of condition. If G.o.d be conditionless, he can have no wants--consequently, no human being can gratify the infinite.

But you insist that "if the infinite is to make no demands upon the finite, by parity of reasoning, the great and strong should scarcely make them on the weak and small."

The great have wants. The strong are often in need, in peril, and the great and strong often need the services of the small and weak. It was the mouse that freed the lion. England is a great and powerful nation--yet she may need the a.s.sistance of the weakest of her citizens.

The world is filled with ill.u.s.trations.

The lack of logic is in this: The infinite cannot want anything; the strong and the great may, and as a fact always do. The great and the strong cannot help the infinite--they can help the small and the weak, and the small and the weak can often help the great and strong.

You ask: "Why then should the father make demands of love, obedience, and sacrifice from his young child?"

No sensible father ever demanded love from his child. Every civilized father knows that love rises like the perfume from a flower. You cannot command it by simple authority.

It cannot obey. A father demands obedience from a child for the good of the child and for the good of himself. But suppose the father to be infinite--why should the child sacrifice anything for him?

But it may be that you answer all these questions, all these difficulties, by admitting, as you have in your Remarks, "that these problems are insoluble by our understanding."

Why, then, do you accept them? Why do you defend that which you cannot understand? Why does your reason volunteer as a soldier under the flag of the incomprehensible?

I asked of Dr. Field, and I ask again, this question: Why should an infinitely wise and powerful G.o.d destroy the good and preserve the vile?

What do I mean by this question? Simply this: The earthquake, the lightning, the pestilence, are no respecters of persons. The vile are not always destroyed, the good are not always saved. I asked: Why should G.o.d treat all alike in this world, and in another make an infinite difference? This, I suppose, is "insoluble to our understanding."

Why should Jehovah allow his worshipers, his adorers, to be destroyed by his enemies? Can you by any possibility answer this question?

You may account for all these inconsistencies, these cruel contradictions, as John Wesley accounted for earthquakes when he insisted that they were produced by the wickedness of men, and that the only way to prevent them was for everybody to believe on the Lord Jesus Christ. And you may have some way of showing that Mr. Wesley's idea is entirely consistent with the theories of Mr. Darwin.

You seem to think that as long as there is more goodness than evil in the world--as long as there is more joy than sadness--we are compelled to infer that the author of the world is infinitely good, powerful, and wise, and that as long as a majority are out of gutters and prisons, the "divine scheme" is a success.

According to this system of logic, if there were a few more unfortunates--if there was just a little more evil than good--then we would be driven to acknowledge that the world was created by an infinitely malevolent being.

As a matter of fact, the history of the world has been such that not only your theologians but your apostles, and not only your apostles but your prophets, and not only your prophets but your Jehovah, have all been forced to account for the evil, the injustice and the suffering, by the wickedness of man, the natural depravity of the human heart and the wiles and machinations of a malevolent being second only in power to Jehovah himself.

Again and again you have called me to account for "mere suggestions and a.s.sertions without proof"; and yet your remarks are filled with a.s.sertions and mere suggestions without proof.

You admit that "great believers are not able to explain the inequalities of adjustment between human beings and the conditions in which they have been set down to work out their destiny."

How do you know "that they have been set down to work out their destiny"? If that was, and is, the purpose, then the being who settled the "destiny," and the means by which it tvas to be "worked out," is responsible for all that happens.

And is this the end of your argument, "That you are not able to explain the inequalities of adjustment between human beings"? Is the solution of this problem beyond your power? Does the Bible shed no light? Is the Christian in the presence of this question as dumb as the agnostic? When the injustice of this world is so flagrant that you cannot harmonize that awful fact with the wisdom and goodness of an infinite G.o.d, do you not see that you have surrendered, or at least that you have raised a flag of truce beneath which your adversary accepts as final your statement that you do not know and that your imagination is not sufficient to frame an excuse for G.o.d?