The Works of Robert G. Ingersoll Volume VII Part 36

Without doubt, there are many people in the city of New York who cannot make a living. Compet.i.tion is too sharp; life is too complex; consequently the percentage of failures is large. In savage life there are few failures, but in civilized life there are many. There are many thousands out of work and out of food in Berlin to-day. It can hardly be said to be their fault. So there are many thousands in London, and every other great city of the world. You cannot account for all this want by saying that the people who want are entirely to blame.

A man gets rich, and he is often egotistic enough to think that his wealth was the result of his own unaided efforts; and he is sometimes heartless enough to say that others should get rich by following his example.

Mr. Van Norden states that he has a typewriter who gets two dollars a day, and that she dresses better than the lords and ladies did of olden times. He must refer to the times of the Garden of Eden. Out of two dollars a day one must live, and there is very little left for gorgeous robes. I hardly think a lady is to be envied because she receives two dollars a day, and the probability is that the manner in which she dresses on that sum--having first deducted the expenses of living--is not calculated to excite envy.

The philosophy of Mr. Van Norden seems to be concentrated into this line: "Where people are poor it is their own fault." Of course this is the death of all charity.

We are then informed by this gentleman that "happiness does not lie in the enjoyment of material things--that it is the soul that makes life worth living."

Is it the soul without pity that makes life worth living? Is it the soul in which the blossom of charity has never shed its perfume that makes life so desirable? Is it the soul, having all material things, wrapped in the robes of prosperity, and that says to all the poor: It is your own fault; die of hunger if you must--that makes life worth living?

It may be asked whether it is worth while for such a soul to live.

If this is the philosophy of Mr. Van Norden, I do not wish to visit his working girls' club, or to "hear girls who have been working all day singing hymns and following the leader in prayer." Why should a soul without pity pray? Why should any one ask G.o.d to be merciful to the poor if he is not merciful himself? For my own part, I would rather see poor people eat than to hear them pray. I would rather see them clothed comfortably than to see them shivering, and at the same time hear them sing hymns.

It does not seem possible that any man can say that there are no worthy poor in this city who need material help. Neither does it seem possible that any man can say to one who is starving that if he wants money he must work for it. There are hundreds and thousands in this city willing to work who can find no employment. There are good and pure women standing between their children and starvation, living in rooms worse than cells in penitentiaries--giving their own lives to their children--hundreds and hundreds of martyrs bearing the cross of every suffering, worthy of the reverence and love of mankind. So there are men wandering about these streets in search of work, willing to do anything to feed the ones they love.

Mr. Van Norden has not done himself justice. I do not believe that he expresses his real sentiments. But, after all, why should we expect charity in a church that believes in the dogma of eternal pain? Why cannot the rich be happy here in their palaces, while the poor suffer and starve in huts, when these same rich expect to enjoy heaven forever, with all the unbelievers in h.e.l.l? Why should the agony of time interfere with their happiness, when the agonies of eternity will not and cannot affect their joy? But I have nothing against Dr. John Hall or Mr. Van Norden--only against their ideas.

A REPLY TO THE REV. DR. PLUMB.

* Boston, 1898.

_Question_. Last Sunday the Rev. Dr. Plumb paid some attention to the lecture which you delivered here on the 23rd of October. Have you read a report of it, and what have you to say?

_Answer._ Dr. Plumb attacks not only myself, but the Rev. Mr. Mills. I do not know the position that Mr. Mills takes, but from what Dr.

Plumb says, I suppose that he has mingled a little philosophy with his religion and some science with his superst.i.tion. Dr. Plumb appears to have successfully avoided both. His manners do not appear to me to be of the best. Why should he call an opponent coa.r.s.e and blasphemous, simply because he does not happen to believe as he does? Is it blasphemous to say that this "poor" world never was visited by a Redeemer from Heaven, a majestic being--unique--peculiar--who "trod the sea and hushed the storm and raised the dead"? Why does Dr. Plumb call this world a "poor"

world? According to his creed, it was created by infinite wisdom, infinite goodness and infinite power. How dare he call the work of such a being "poor"?

Is it not blasphemous for a Boston minister to denounce the work of the Infinite and say to G.o.d that he made a "poor" world? If I believed this world had been made by an infinitely wise and good Being, I should certainly insist that this is not a poor world, but, on the contrary, a perfect world. I would insist that everything that happens is for the best. Whether it looks wise or foolish to us, I would insist that the fault we thought we saw, lies in us and not in the infinitely wise and benevolent Creator.

Dr. Plumb may love G.o.d, but he certainly regards him as a poor mechanic and a failure as a manufacturer. There Dr. Plumb, like all religious preachers, takes several things for granted; things that have not been established by evidence, and things which in their nature cannot be established.

He tells us that this poor world was visited by a mighty Redeemer from Heaven. How does he know? Does he know where heaven is? Does he know that any such place exists? Is he perfectly sure that an infinite G.o.d would be foolish enough to make people who needed a redeemer?

He also says that this Being "trod the sea, hushed the storm and raised the dead." Is there any evidence that this Being trod the sea? Any more evidence than that Venus rose from the foam of the ocean? Any evidence that he hushed the storm any more than there is that the storm comes from the cave of aeolus? Is there any evidence that he raised the dead?

How would it be possible to prove that the dead were raised? How could we prove such a thing if it happened now? Who would believe the evidence? As a matter of fact, the witnesses themselves would not believe and could not believe until raising of the dead became so general as to be regarded as natural.

Dr. Plumb knows, if he knows anything, that gospel gossip is the only evidence he has, or anybody has, that Christ trod the sea, hushed the storm and raised the dead. He also knows, if he knows anything, that these stories were not written until Christ himself had been dead for at least four generations. He knows also that these accounts were written at a time when the belief in miracles was almost universal, and when everything that actually happened was regarded of no particular importance, and only the things that did not happen were carefully written out with all the details.

So Dr. Plumb says that this man who hushed the storm "spake as never man spake." Did the Doctor ever read Zeno? Zeno, who denounced human slavery many years before Christ was born? Did he ever read Epicurus, one of the greatest of the Greeks? Has he read anything from Buddha? Has he read the dialogues between Arjuna and Krishna? If he has, he knows that every great and splendid utterance of Christ was uttered centuries before he lived. Did he ever read Lao-tsze? If he did--and this man lived many centuries before the coming of our Lord--he knows that Lao-tsze said "we should render benefits for injuries. We should love our enemies, and we should not resist evil." So it will hardly do now to say that Christ spake as never man spake, because he repeated the very things that other men had said.

So he says that I am endeavoring to carry people back to a dimly groping Socrates or a vague Confucius. Did Dr. Plumb ever read Confucius? Only a little while ago a book was published by Mr. For-long showing the origin of the princ.i.p.al religion and the creeds that have been taught. In this book you will find the cream of Buddha, of Christ, of Zoroaster, and you will also find a few pages devoted to the philosophy of Confucius; and after you have read the others, then read what Confucius says, and you will find that his philosophy rises like a monolith touching the clouds, while the creeds and sayings of the others appear like heaps of stone or piles of rubbish. The reason of this is that Confucius was not simply a sentimentalist. He was not controlled entirely by feeling, but he had intelligence--a great brain in which burned the torch of reason. Read Confucius, and you will think that he must have known the sciences of to-day; that is to say, the conclusions that have been reached by modern thinkers. It could have been easily said of Confucius in his day that he spake as never man had spoken, and it may be that after you read him you will change your mind just a little as to the wisdom and the intelligence contained in many of the sayings of our Lord.

Dr. Plumb charges that Mr. Mills is trying to reconstruct theology.

Whether he is right in this charge I do not know, but I do know that I am not trying to reconstruct theology. I am endeavoring to destroy it.

I have no more confidence in theology than I have in astrology or in the black art. Theology is a science that exists wholly independent of facts, and that reaches conclusions without the a.s.sistance of evidence.

It also scorns experience and does what little it can to do away with thought.

I make a very great distinction between theology and real religion. I can conceive of no religion except usefulness. Now, here we are, men and women in this world, and we have certain faculties, certain senses.

There are things that we can ascertain, and by developing our brain we can avoid mistakes, keep a few thorns out of our feet, a few thistles out of our hands, a few diseases from our flesh. In my judgment, we should use all our senses, gathering information from every possible quarter, and this information should be only used for the purpose of ascertaining the facts, for finding out the conditions of well-being, to the end that we may add to the happiness of ourselves and fellows.

In other words, I believe in intellectual veracity and also in mental hospitality. To me reason is the final arbiter, and when I say reason, I mean my reason. It may be a very poor light, the flame small and flickering, but, after all, it is the only light I have, and never with my consent shall any preacher blow it out.

Now, Dr. Plumb thinks that I am trying to despoil my fellow-men of their greatest inheritance; that is to say, divine Christ. Why do you call Christ good? Is it because he was merciful? Then why do you put him above mercy? Why do you call Christ good? Is it because he was just? Why do you put him before justice? Suppose it should turn out that no such person as Christ ever lived. What harm would that do justice or mercy?

Wouldn't the tear of pity be as pure as now, and wouldn't justice, holding aloft her scales, from which she blows even the dust of prejudice, be as n.o.ble, as admirable as now? Is it not better to love, justice and mercy than to love a name, and when you put a name above justice, above mercy, are you sure that you are benefiting your fellow-men?

If Dr. Plumb wanted to answer me, why did he not take my argument instead of my motive? Why did he not point out my weakness instead of telling the consequences that would follow from my action? We have nothing to do with the consequences. I said that to believe without evidence, or in spite of evidence, was superst.i.tion. If that definition is correct, Dr. Plumb is a superst.i.tious man, because he believes at least without evidence. What evidence has he that Christ was G.o.d? In the nature of things, how could he have evidence? The only evidence he pretends to have is the dream of Joseph, and he does not know that Joseph ever dreamed the dream, because Joseph did not write an account of his dream, so that Dr. Plumb has only hearsay for the dream, and the dream is the foundation of his creed.

Now, when I say that that is superst.i.tion, Dr. Plumb charges me with being a burglar--a coa.r.s.e, blasphemous burglar--who wishes to rob somebody of some great blessing. Dr. Plumb would not hesitate to tell a Mohammedan that Mohammed was an impostor. He would tell a Mormon in Utah that Joseph Smith was a vulgar liar and that Brigham Young was no better. In other words, if in Turkey, he would be a coa.r.s.e and blasphemous burglar, and he would follow the same profession in Utah. So probably he would tell the Chinese that Confucius was an ignorant wretch and that their religion was idiotic, and the Chinese priest would denounce Dr. Plumb as a very coa.r.s.e and blasphemous burglar, and Dr.

Plumb would be perfectly astonished that a priest could be so low, so impudent and malicious.

Of course my wonder is not excited. I have become used to it.

If Dr. Plumb would think, if he would exercise his imagination a little and put himself in the place of others, he would think, in all probability, better things of his opponents. I do not know Dr. Plumb, and yet I have no doubt that he is a good and sincere man; a little superst.i.tious, superficial, and possibly, mingled with his many virtues, there may be a little righteous malice.

The Rev. Mr. Mills used to believe as Dr. Plumb does now, and I suppose he has changed for reasons that were sufficient for him. So I believe him to be an honest, conscientious man, and so far as I am concerned, I have no objection to Mr. Mills doing what little he can to get all the churches to act together. He may never succeed, but I am not responsible for that.

So I have no objection to Dr. Plumb preaching what he believes to be the gospel. I admit that he is honest when he says that an infinitely good G.o.d made a poor world; that he made man and woman and put them in the Garden of Eden, and that this same G.o.d before that time had manufactured a devil, and that when he manufactured this devil, he knew that he would corrupt the man and woman that he had determined to make; that he could have defeated the devil, but that for a wise purpose, he allowed his Satanic Majesty to succeed; that at the time he allowed him to succeed, he knew that in consequence of his success that he (G.o.d) in about fifteen or sixteen hundred years would be compelled to drown the whole world with the exception of eight people. These eight people he kept for seed. At the time he kept them for seed, he knew that they were totally depraved, that they were saturated with the sin of Adam and Eve, and that their children would be their natural heirs. He also knew at the time he allowed the devil to succeed, that he (G.o.d), some four thousand years afterward, would be compelled to be born in Palestine as a babe, to learn the carpenter's trade, and to go about the country for three years preaching to the people and discussing with the rabbis of his chosen people, and he also knew that these chosen people--these people who had been governed and educated by him, to whom he had sent a mult.i.tude of prophets, would at that time be so savage that they would crucify him, although he would be at that time the only sinless being who had ever stood upon the earth. This he knew would be the effect of his government, of his education of his chosen people. He also knew at the time he allowed the devil to succeed, that in consequence of that success a vast majority of the human race would become eternal convicts in the prison of h.e.l.l.

All this he knew, and yet Dr. Plumb insists that he was and is infinitely wise, infinitely powerful and infinitely good. What would this G.o.d have done if he had lacked wisdom, or power, or goodness?

Of all the religions that man has produced, of all the creeds of savagery, there is none more perfectly absurd than Christianity.

A REPLY TO THE NEW YORK CLERGY ON SUPERSt.i.tION.

* New York Journal, 1898. An Interview.

_Question_. Have you followed the controversy, or rather, the interest manifested in the letters to the _Journal_ which have followed your lecture of Sunday, and what do you think of them?

_Answer._ I have read the letters and reports that have been published in the _Journal_. Some of them seem to be very sincere, some not quite honest, and some a little of both.

The Rev. Robert S. MacArthur takes the ground that very many Christians do not believe in a personal devil, but are still Christians. He states that they hold that the references in the New Testament to the devil are simply to personifications of evil, and do not apply to any personal existence. He says that he could give the names of a number of pastors who hold such views. He does not state what his view is. Consequently, I do not know whether he is a believer in a personal devil or not.

The statement that the references in the New Testament to a devil are simply to personifications of evil, not applying to any personal existence, seems to me utterly absurd.

The references to devils in the New Testament are certainly as good and satisfactory as the references to angels. Now, are the angels referred to in the New Testament simply personifications of good, and are there no such personal existences? If devils are only personifications of evil, how is it that these personifications of evil could hold arguments with Jesus Christ? How could they talk back? How could they publicly acknowledge the divinity of Christ? As a matter of fact, the best evidences of Christ's divinity in the New Testament are the declarations of devils. These devils were supposed to be acquainted with supernatural things, and consequently knew a G.o.d when they saw one, whereas the average Jew, not having been a citizen of the celestial world, was unable to recognize a deity when he met him.

Now, these personifications of evil, as Dr. Mac-Arthur calls them, were of various kinds. Some of them were dumb, while others could talk, and Christ said, speaking of the dumb devils, that they were very difficult to expel from the bodies of men; that it required fasting and prayer to get them out. Now, did Christ mean that these dumb devils did not exist?

That they were only "personifications of evil"?