The Works of Robert G. Ingersoll Volume VI Part 28

Cardinal Manning takes the ground that Jehovah practically abandoned the children of men for four thousand years, and gave them over to every abomination. He claims that Christianity came "in the fullness of time,"

and it is then admitted that "what the fullness of time may mean is one of the mysteries of times and seasons, that it is not for us to know."

Having declared that it is a mystery, and one that we are not to know, the Cardinal explains it: "One motive for the long delay of four thousand years is not far to seek--it gave time, full and ample, for the utmost development and consolidation of all the falsehood and evil of which the intellect and will of man are capable."

Is it possible to imagine why an infinitely good and wise being "gave time full and ample for the utmost development and consolidation of falsehood and evil"? Why should an infinitely wise G.o.d desire this development and consolidation? What would be thought of a father who should refuse to teach his son and deliberately allow him to go into every possible excess, to the end that he might "develop all the falsehood and evil of which his intellect and will were capable"? If a supernatural religion is a necessity, and if without it all men simply develop and consolidate falsehood and evil, why was not a supernatural religion given to the first man? The Catholic Church, if this be true, should have been founded in the Garden of Eden.

Was it not cruel to drown a world just for the want of a supernatural religion--a religion that man, by no possibility, could furnish? Was there "husbandry in heaven"?

But the Cardinal contradicts himself by not only admitting, but declaring, that the world had never seen a legislation so just, so equitable, as that of Rome.

Is it possible that a nation in which falsehood and evil had reached their highest development was, after all, so wise, so just and so equitable?

Was not the civil law far better than the Mosaic--more philosophical, nearer just?

The civil law was produced without the a.s.sistance of G.o.d.

According to the Cardinal, it was produced by men in whom all the falsehood and evil of which they were capable had been developed and consolidated, while the cruel and ignorant Mosaic code came from the lips of infinite wisdom and compa.s.sion.

It is declared that the history of Rome shows what man can do without G.o.d, and I a.s.sert that the history of the Inquisition shows what man can do when a.s.sisted by a church of divine origin, presided over, by the infallible vicars of G.o.d.

The fact that the early Christians not only believed incredible things, but persuaded others of their truth, is regarded by the Cardinal as a miracle. This is only another phase of the old argument that success is the test of divine origin. All supernatural religions have been founded in precisely the same way. The credulity of eighteen hundred years ago believed everything except the truth.

A religion is a growth, and is of necessity adapted in some degree to the people among whom it grows. It is shaped and molded by the general ignorance, the superst.i.tion and credulity of the age in which it lives.

The key is fashioned by the lock.

Every religion that has succeeded has in some way supplied the wants of its votaries, and has to a certain extent harmonized with their hopes, their fears, their vices, and their virtues.

If, as the Cardinal says, the religion of Christ is in absolute harmony with nature, how can it be supernatural? The Cardinal also declares that "the religion of Christ is in harmony with the reason and moral nature in all nations and all ages to this day."

What becomes of the argument that Catholicism must be of divine origin because "it has ascended the stream of human license, _contra ictum fluminis_, by a power mightier than nature"?

If "it is in harmony with the reason and moral nature of all nations and all ages to this day," it has gone with the stream, and not against it. If "the religion of Christ is in harmony with the reason and moral nature of all nations," then the men who have rejected it are unnatural, and these men have gone against the stream. How then can it be said that Christianity has been in changeless opposition to nature as man has marred it? To what extent has man marred it?

In spite of the marring by man, we are told that the reason and moral nature of all nations in all ages to this day is in harmony with the religion of Jesus Christ.

Are we justified in saying that the Catholic Church is of divine origin because the Pagans failed to destroy it by persecution?

We will put the Cardinal's statement in form:

Paganism failed to destroy Catholicism by persecution, therefore Catholicism is of divine origin.

Let us make an application of this logic:

Paganism failed to destroy Catholicism by persecution; therefore, Catholicism is of divine origin.

Catholicism failed to destroy Protestantism by persecution; therefore, Protestantism is of divine origin.

Catholicism and Protestantism combined failed to destroy Infidelity; therefore, Infidelity is of divine origin.

Let us make another application:

Paganism did not succeed in destroying Catholicism; therefore, Paganism was a false religion.

Catholicism did not succeed in destroying Protestantism; therefore, Catholicism is a false religion.

Catholicism and Protestantism combined failed to destroy Infidelity; therefore, both Catholicism and Protestantism are false religions.

The Cardinal has another reason for believing the Catholic Church of divine origin. He declares that the "Canon Law is a creation of wisdom and justice to which no statutes at large or imperial pandects can bear comparison;" "that the world-wide and secular legislation of the church was of a higher character, and that as water cannot rise above its source, the church could not, by mere human wisdom, have corrected and perfected the imperial law, and therefore its source must have been higher than the sources of the world."

When Europe was the most ignorant, the Canon Law was supreme.

As a matter of fact, the good in the Canon Law was borrowed--the bad was, for the most part, original. In my judgment, the legislation of the Republic of the United States is in many respects superior to that of Rome, and yet we are greatly indebted to the Civil Law. Our legislation is superior in many particulars to that of England, and yet we are greatly indebted to the Common Law; but it never occurred to me that our Statutes at Large are divinely inspired.

If the Canon Law is, in fact, the legislation of infinite wisdom, then it should be a perfect code. Yet, the Canon Law made it a crime next to robbery and theft to take interest for money. Without the right to take interest the business of the whole world, would to a large extent, cease and the prosperity of mankind end. There are railways enough in the United States to make six tracks around the globe, and every mile was built with borrowed money on which interest was paid or promised. In no other way could the savings of many thousands have been brought together and a capital great enough formed to construct works of such vast and continental importance.

It was provided in this same wonderful Canon Law that a heretic could not be a witness against a Catholic. The Catholic was at liberty to rob and wrong his fellow-man, provided the fellow-man was not a fellow Catholic, and in a court established by the vicar of Christ, the man who had been robbed was not allowed to open his mouth. A Catholic could enter the house of an unbeliever, of a Jew, of a heretic, of a Moor, and before the eyes of the husband and father murder his wife and children, and the father could not p.r.o.nounce in the hearing of a judge the name of the murderer.

The world is wiser now, and the Canon Law, given to us by infinite wisdom, has been repealed by the common sense of man.

In this divine code it was provided that to convict a cardinal bishop, seventy-two witnesses were required; a cardinal presbyter, forty-four; a cardinal deacon, twenty-four; a subdeacon, acolyth, exorcist, reader, ostiarius, seven; and in the purgation of a bishop, twelve witnesses were invariably required; of a presbyter, seven; of a deacon, three.

These laws, in my judgment, were made, not by G.o.d, but by the clergy.

So too in this cruel code it was provided that those who gave aid, favor, or counsel, to excommunicated persons, should be anathema, and that those who talked with, consulted, or sat at the same table with or gave anything in charity to the excommunicated should be anathema.

Is it possible that a being of infinite wisdom made hospitality a crime?

Did he say: "Whoso giveth a cup of cold water to the excommunicated shall wear forever a garment of fire"? Were not the laws of the Romans much better? Besides all this, under the Canon Law the dead could be tried for heresy, and their estates confiscated--that is to say, their widows and orphans robbed.

The most brutal part of the common law of England is that in relation to the rights of women--all of which was taken from the _Corpus Juris Canonici_, "the law that came from a higher source than man."

The only cause of absolute divorce as laid down by the pious canonists was _propter infidelitatem_, which was when one of the parties became Catholic, and would not live with the other who continued still an unbeliever. Under this divine statute, a pagan wishing to be rid of his wife had only to join the Catholic Church, provided she remained faithful to the religion of her fathers. Under this divine law, a man marrying a widow was declared to be a bigamist.

It would require volumes to point out the cruelties, absurdities and inconsistencies of the Canon Law. It has been thrown away by the world.

Every civilized nation has a code of its own, and the Canon Law is of interest only to the historian, the antiquarian, and the enemy of theological government.

Under the Canon Law, people were convicted of being witches and wizards, of holding intercourse with devils. Thousands perished at the stake, having been convicted of these impossible crimes. Under the Canon Law, there was such a crime as the suspicion of heresy. A man or woman could be arrested, charged with being suspected, and under this Canon Law, flowing from the intellect of infinite wisdom, the presumption was in favor of guilt. The suspected had to prove themselves innocent. In all civilized courts, the presumption of innocence is the shield of the indicted, but the Canon Law took away this shield, and put in the hand of the priest the sword of presumptive guilt.

If the real pope is the vicar of Christ, the true shepherd of the sheep, this fact should be known not only to the vicar, but to the sheep. A divinely founded and guarded church ought to know its own shepherd, and yet the Catholic sheep have not always been certain who the shepherd was.

The Council of Pisa, held in 1409, deposed two popes--rivals--Gregory and Benedict--that is to say, deposed the actual vicar of Christ and the pretended. This action was taken because a council, enlightened by the Holy Ghost, could not tell the genuine from the counterfeit. The council then elected another vicar, whose authority was afterwards denied.

Alexander V. died, and John XXIII. took his place; Gregory XII. insisted that he was the lawful pope; John resigned, then he was deposed, and afterward imprisoned; then Gregory XII. resigned, and Martin V. was elected. The whole thing reads like the annals of a South American revolution.

The Council of Constance restored, as the Cardinal declares, the unity of the church, and brought back the consolation of the Holy Ghost.

Before this great council John Huss appeared and maintained his own tenets. The council declared that the church was not bound to keep its promise with a heretic. Huss was condemned and executed on the 6th of July, 1415. His disciple, Jerome of Prague, recanted, but having relapsed, was put to death, May 30, 1416. This cursed council shed the blood of Huss and Jerome.

The Cardinal appeals to the author of "Ecce h.o.m.o" for the purpose of showing that Christianity is above nature, and the following pa.s.sages, among others, are quoted:

"Who can describe that which unites men? Who has entered into the formation of speech, which is the symbol of their union? Who can describe exhaustively the origin of civil society? He who can do these things can explain the origin of the Christian Church."

These pa.s.sages should not have been quoted by the Cardinal. The author of these pa.s.sages simply says that the origin of the Christian Church is no harder to find and describe than that which unites men--than that which has entered into the formation of speech, the symbol of their union--no harder to describe than the origin of civil society--because he says that one who can describe these can describe the other.