The Works of Robert G. Ingersoll Volume VI Part 25

In the first place, nothing can be better than goodness. Nothing is more sacred, or can be more sacred, than the wellbeing of man. All things that tend to increase or preserve the happiness of the human race are good--that is to say, they are sacred. All things that tend to the destruction of man's well-being, that tend to his unhappiness, are bad, no matter by whom they are taught or done.

It is perfectly certain that the Catholic Church has taught, and still teaches, that intellectual liberty is dangerous--that it should not be allowed. It was driven to take this position because it had taken another. It taught, and still teaches, that a certain belief is necessary to salvation. It has always known that investigation and inquiry led, or might lead, to doubt; that doubt leads, or may lead, to heresy, and that heresy leads to h.e.l.l. In other words, the Catholic Church has something more important than this world, more important than the well-being of man here. It regards this life as an opportunity for joining that church, for accepting that creed, and for the saving of your soul.

If the Catholic Church is right in its premises, it is right in its conclusion. If it is necessary to believe the Catholic creed in order to obtain eternal joy, then, of course, nothing else in this world is, comparatively speaking, of the slightest importance. Consequently, the Catholic Church has been, and still is, the enemy of intellectual freedom, of investigation, of inquiry--in other words, the enemy of progress in secular things.

The result of this was an effort to compel all men to accept the belief necessary to salvation. This effort naturally divided itself into persuasion and persecution.

It will be admitted that the good man is kind, merciful, charitable, forgiving and just. A church must be judged by the same standard. Has the church been merciful? Has it been "fruitful in the good things"

of justice, charity and forgiveness? Can a good man, believing a good doctrine, persecute for opinion's sake? If the church imprisons a man for the expression of an honest opinion, is it not certain, either that the doctrine of the church is wrong, or that the church is bad? Both cannot be good. "Sanct.i.ty" without goodness is impossible. Thousands of "saints" have been the most malicious of the human race. If the history of the world proves anything, it proves that the Catholic Church was for many centuries the most merciless inst.i.tution that ever existed among men. I cannot believe that the instruments of persecution were made and used by the eminently good; neither can I believe that honest people were imprisoned, tortured, and burned at the stake by a church that was "inexhaustibly fruitful in all good things."

And let me say here that I have no Protestant prejudices against Catholicism, and have no Catholic prejudices against Protestantism.

I regard all religions either without prejudice or with the same prejudice. They were all, according to my belief, devised by men, and all have for a foundation ignorance of this world and fear of the next.

All the G.o.ds have been made by men. They are all equally powerful and equally useless. I like some of them better than I do others, for the same reason that I admire some characters in fiction more than I do others. I prefer Miranda to Caliban, but have not the slightest idea that either of them existed. So I prefer Jupiter to Jehovah, although perfectly satisfied that both are myths. I believe myself to be in a frame of mind to justly and fairly consider the claims of different religions, believing as I do that all are wrong, and admitting as I do that there is some good in all.

When one speaks of the "inexhaustible fruitfulness in all good things"

of the Catholic Church, we remember the horrors and atrocities of the Inquisition--the rewards offered by the Roman Church for the capture and murder of honest men. We remember the Dominican Order, the members of which, upheld by the vicar of Christ, pursued the heretics like sleuth hounds, through many centuries.

The church, "inexhaustible in fruitfulness in all good things," not only imprisoned and branded and burned the living, but violated the dead. It robbed graves, to the end that it might convict corpses of heresy--to the end that it might take from widows their portions and from orphans their patrimony.

We remember the millions in the darkness of dungeons--the millions who perished by the sword--the vast mult.i.tudes destroyed in flames--those who were flayed alive--those who were blinded--those whose tongues were cut out--those into whose ears were poured molten lead--those whose eyes were deprived of their lids--those who were tortured and tormented in every way by which pain could be inflicted and human nature overcome.

And we remember, too, the exultant cry of the church over the bodies of her victims: "Their bodies were burned here, but their souls are now tortured in h.e.l.l."

We remember that the church, by treachery, bribery, perjury, and the commission of every possible crime, got possession and control of Christendom, and we know the use that was made of this power--that it was used to brutalize, degrade, stupefy, and "sanctify" the children of men. We know also that the vicars of Christ were persecutors for opinion's sake--that they sought to destroy the liberty of thought through fear--that they endeavored to make every brain a bastile in which the mind should be a convict--that they endeavored to make every tongue a prisoner, watched by a familiar of the Inquisition--and that they threatened punishment here, imprisonment here, burnings here, and, in the name of their G.o.d, eternal imprisonment and eternal burnings hereafter.

We know, too, that the Catholic Church was, during all the years of its power, the enemy of every science. It preferred magic to medicine, relics to remedies, priests to physicians. It thought more of astrologers than of astronomers. It hated geologists--it persecuted the chemist, and imprisoned the naturalist, and opposed every discovery calculated to improve the condition of mankind.

It is impossible to forget the persecutions of the Cathari, the Albigenses, the Waldenses, the Hussites, the Huguenots, and of every sect that had the courage to think just a little for itself. Think of a woman--the mother of a family--taken from her children and burned, on account of her view as to the three natures of Jesus Christ. Think of the Catholic Church,--an inst.i.tution with a Divine Founder, presided over by the agent of G.o.d--punishing a woman for giving a cup of cold water to a fellow-being who had been anathematized. Think of this church, "fruitful in all good things," launching its curse at an honest man--not only cursing him from the crown of his head to the soles of his feet with a fiendish particularity, but having at the same time the impudence to call on G.o.d, and the Holy Ghost, and Jesus Christ, and the Virgin Mary, to join in the curse; and to curse him not only here, but forever hereafter--calling upon all the saints and upon all the redeemed to join in a hallelujah of curses, so that earth and heaven should reverberate with countless curses launched at a human being simply for having expressed an honest thought.

This church, so "fruitful in all good things," invented crimes that it might punish. This church tried men for a "suspicion of heresy"--imprisoned them for the vice of being suspected--stripped them of all they had on earth and allowed them to rot in dungeons, because they were guilty of the crime of having been suspected. This was a part of the Canon Law.

It is too late to talk about the "invincible stability" of the Catholic Church.

It was not invincible in the seventh, in the eighth, or in the ninth centuries. It was not invincible in Germany in Luther's day. It was not invincible in the Low Countries. It was not invincible in Scotland, or in England. It was not invincible in France. It is not invincible in Italy, It is not supreme in any intellectual centre of the world. It does not triumph in Paris, or Berlin; it is not dominant in London, in England; neither is it triumphant in the United States. It has not within its fold the philosophers, the statesmen, and the thinkers, who are the leaders of the human race.

It is claimed that Catholicism "interpenetrates all the nations of the civilized world," and that "in some it holds the whole nation in its unity."

I suppose the Catholic Church is more powerful in Spain than in any other nation. The history of this nation demonstrates the result of Catholic supremacy, the result of an acknowledgment by a people that a certain religion is too sacred to be examined.

Without attempting in an article of this character to point out the many causes that contributed to the adoption of Catholicism by the Spanish people, it is enough to say that Spain, of all nations, has been and is the most thoroughly Catholic, and the most thoroughly interpenetrated and dominated by the spirit of the Church of Rome.

Spain used the sword of the church. In the name of religion it endeavored to conquer the Infidel world. It drove from its territory the Moors, not because they were bad, not because they were idle and dishonest, but because they were Infidels. It expelled the Jews, not because they were ignorant or vicious, but because they were unbelievers. It drove out the Moriscoes, and deliberately made outcasts of the intelligent, the industrious, the honest and the useful, because they were not Catholics. It leaped like a wild beast upon the Low Countries, for the destruction of Protestantism. It covered the seas with its fleets, to destroy the intellectual liberty of man. And not only so--it established the Inquisition within its borders. It imprisoned the honest, it burned the n.o.ble, and succeeded after many years of devotion to the true faith, in destroying the industry, the intelligence, the usefulness, the genius, the n.o.bility and the wealth of a nation. It became a wreck, a jest of the conquered, and excited the pity of its former victims.

In this period of degradation, the Catholic Church held "the whole nation in its unity."

At last Spain began to deviate from the path of the church It made a treaty with an Infidel power. In 1782 it became humble enough, and wise enough, to be friends with Turkey. It made treaties with Tripoli and Algiers and the Barbary States. It had become too poor to ransom the prisoners taken by these powers. It began to appreciate the fact that it could neither conquer nor convert the world by the sword.

Spain has progressed in the arts and sciences, in all that tends to enrich and enn.o.ble a nation, in the precise proportion that she has lost faith in the Catholic Church. This may be said of every other nation in Christendom. Torquemada is dead; Castelar is alive. The dungeons of the Inquisition are empty, and a little light has penetrated the clouds and mists--not much, but a little. Spain is not yet clothed and in her right mind. A few years ago the cholera visited Madrid and other cities.

Physicians were mobbed. Processions of saints carried the host through the streets for the purpose of staying the plague. The streets were not cleaned; the sewers were filled. Filth and faith, old partners, reigned supreme. The church, "eminent for its sanct.i.ty," stood in the light and cast its shadow on the ignorant and the prostrate. The church, in its "inexhaustible fruitfulness in all good things," allowed its children to perish through ignorance, and used the diseases it had produced as an instrumentality to further enslave its votaries and its victims.

No one will deny that many of its priests exhibited heroism of the highest order in visiting the sick and administering what are called the consolations of religion to the dying, and in burying the dead. It is necessary neither to deny or disparage the self-denial and goodness of these men. But their religion did more than all other causes to produce the very evils that called for the exhibition of self-denial and heroism. One scientist in control of Madrid could have prevented the plague. In such cases, cleanliness is far better than "G.o.dliness;"

science is superior to superst.i.tion; drainage much better than divinity; therapeutics more excellent than theology. Goodness is not enough--intelligence is necessary. Faith is not sufficient, creeds are helpless, and prayers fruitless.

It is admitted that the Catholic Church exists in many nations; that it is dominated, at least in a great degree, by the Bishop of Rome--that it is international in that sense, and that in that sense it has what may be called a "supernational unity." The same, however, is true of the Masonic fraternity. It exists in many nations, but it is not a national body. It is in the same sense extranational, in the same sense international, and has in the same sense a supernational unity. So the same may be said of other societies. This, however, does not tend to prove that anything supernational is supernatural.

It is also admitted that in faith, worship, ceremonial, discipline and government, the Catholic Church is substantially the same wherever it exists. This establishes the unity, but not the divinity, of the inst.i.tution.

The church that does not allow investigation, that teaches that all doubts are wicked, attains unity through tyranny, that is, monotony by repression. Wherever man has had something like freedom, differences have appeared, heresies have taken root, and the divisions have become permanent--new sects have been born and the Catholic Church has been weakened. The boast of unity is the confession of tyranny.

It is insisted that the unity of the church substantiates its claim to divine origin. This is a.s.serted over and over again, in many ways; and yet in the Cardinal's article is found this strange mingling of boast and confession: "Was it only by the human power of man that the unity, external and internal, which for fourteen hundred years had been supreme, was once more restored in the Council of Constance, never to be broken again?"

By this it is admitted that the internal and external unity of the Catholic Church had been broken, and that it required more than human power to restore it. Then the boast is made that it will never be broken again. Yet it is a.s.serted that the internal and external unity of the Catholic Church is the great fact that demonstrates its divine origin.

Now, if this internal and external unity was broken, and remained broken for years, there was an interval during which the church had no internal or external unity, and during which the evidence of divine origin failed. The unity was broken in spite of the Divine Founder. This is admitted by the use of the word "again." The unbroken unity of the church is a.s.serted, and upon this a.s.sertion is based the claim of divine origin; it is then admitted that the unity was broken. The argument is then shifted, and the claim is made that it required more than human power to restore the internal and external unity of the church, and that the restoration, not the unity, is proof of the divine origin. Is there any contradiction beyond this?

Let us state the case in another way. Let us suppose that a man has a sword which he claims was made by G.o.d, stating that the reason he knows that G.o.d made the sword is that it never had been and never could be broken. Now, if it was afterwards ascertained that it had been broken, and the owner admitted that it had been, what would be thought of him if he then took the ground that it had been welded, and that the welding was the evidence that it was of divine origin?

A prophecy is then indulged in, to the effect that the internal and external unity of the church can never be broken again. It is admitted that it was broken--it is a.s.serted that it was divinely restored--and then it is declared that it is never to be broken again. No reason is given for this prophecy; it must be born of the facts already stated.

Put in a form to be easily understood, it is this:

We know that the unity of the church can never be broken, because the church is of divine origin.

We know that it was broken; but this does not weaken the argument, because it was restored by G.o.d, and it has not been broken since.

Therefore, it never can be broken again.

It is stated that the Catholic Church is immutable, and that its immutability establishes its claim to divine origin. Was it immutable when its unity, internal and external, was broken? Was it precisely the same after its unity was broken that it was before? Was it precisely the same after its unity was divinely restored that it was while broken?

Was it universal while it was without unity? Which of the fragments was universal--which was immutable?

The fact that the Catholic Church is obedient to the pope, establishes, not the supernatural origin of the church, but the mental slavery of its members. It establishes the fact that it is a successful organization; that it is cunningly devised; that it destroys the mental independence, and that whoever absolutely submits to its authority loses the jewel of his soul.

The fact that Catholics are to a great extent obedient to the pope, establishes nothing except the thoroughness of the organization.

How was the Roman empire formed? By what means did that Great Power hold in bondage the then known world? How is it that a despotism is established? How is it that the few enslave the many? How is it that the n.o.bility live on the labor of peasants? The answer is in one word, Organization. The organized few triumph over the unorganized many.

The few hold the sword and the purse. The unorganized are overcome in detail--terrorized, brutalized, robbed, conquered.

We must remember that when Christianity was established the world was ignorant, credulous and cruel. The gospel with its idea of forgiveness--with its heaven and h.e.l.l--was suited to the barbarians among whom it was preached. Let it be understood, once for all, that Christ had but little to do with Christianity. The people became convinced--being ignorant, stupid and credulous--that the church held the keys of heaven and h.e.l.l. The foundation for the most terrible mental tyranny that has existed among men was in this way laid. The Catholic Church enslaved to the extent of its power. It resorted to every possible form of fraud; it perverted every good instinct of the human heart; it rewarded every vice; it resorted to every artifice that ingenuity could devise, to reach the highest round of power. It tortured the accused to make them confess; it tortured witnesses to compel the commission of perjury; it tortured children for the purpose of making them convict their parents; it compelled men to establish their own innocence; it imprisoned without limit; it had the malicious patience to wait; it left the accused without trial, and left them in dungeons until released by death. There is no crime that the Catholic Church did not commit,--no cruelty that it did not practice,--no form of treachery that it did not reward, and no virtue that it did not persecute. It was the greatest and most powerful enemy of human rights. It did all that organization, cunning, piety, self-denial, heroism, treachery, zeal and brute force could do to enslave the children of men. It was the enemy of intelligence, the a.s.sa.s.sin of liberty, and the destroyer of progress. It loaded the n.o.ble with chains and the infamous with honors. In one hand it carried the alms dish, in the other a dagger. It argued with the sword, persuaded with poison, and convinced with the f.a.got.

It is impossible to see how the divine origin of a church can be established by showing that hundreds of bishops have visited the pope.

Does the fact that millions of the faithful visit Mecca establish the truth of the Koran? Is it a scene for congratulation when the bishops of thirty nations kneel before a man? Is it not humiliating to know that man is willing to kneel at the feet of man? Could a n.o.ble man demand, or joyfully receive, the humiliation of his fellows?

As a rule, arrogance and humility go together. He who in power compels his fellow-man to kneel, will himself kneel when weak. The tyrant is a cringer in power; a cringer is a tyrant out of power. Great men stand face to face. They meet on equal terms. The cardinal who kneels in the presence of the pope, wants the bishop to kneel in his presence; and the bishop who kneels demands that the priest shall kneel to him; and the priest who kneels demands that they in lower orders shall kneel; and all, from pope to the lowest--that is to say, from pope to exorcist, from pope to the one in charge of the bones of saints--all demand that the people, the laymen, those upon whom they live, shall kneel to them.

The man of free and n.o.ble spirit will not kneel. Courage has no knees.

Fear kneels, or falls upon its ashen face.

The Cardinal insists that the pope is the vicar of Christ, and that all popes have been. What is a vicar of Christ? He is a subst.i.tute in office. He stands in the place, or occupies the position in relation to the church, in relation to the world, that Jesus Christ would occupy were he the pope at Rome. In other words, he takes Christ's place; so that, according to the doctrine of the Catholic Church, Jesus Christ himself is present in the person of the pope.