The Works of Robert G. Ingersoll Volume VII Part 7

Surely the good things in that book are not rendered more sacred from the fact that in the same volume are found the frightful pa.s.sages I have quoted. In my judgment the Bible should be read and studied precisely as we read and study any book whatever. The good in it should be preserved and cherished, and that which shocks the human heart should be cast aside forever.

While the Old Testament threatens men, women and children with disease, famine, war, pestilence and death, there are no threatenings of punishment beyond this life. The doctrine of eternal punishment is a dogma of the New Testament. This doctrine, the most cruel, the most infamous of which the human mind can conceive, is taught, if taught at all, in the Bible--in the New Testament. One cannot imagine what the human heart has suffered by reason of the frightful doctrine of eternal d.a.m.nation. It is a doctrine so abhorrent to every drop of my blood, so infinitely cruel, that it is impossible for me to respect either the head or heart of any human being who teaches or fears it. This doctrine necessarily subverts all ideas of justice. To inflict infinite punishment for finite crimes, or rather for crimes committed by finite beings, is a proposition so monstrous that I am astonished it ever found lodgment in the brain of man. Whoever says that we can be happy in heaven while those we loved on earth are suffering infinite torments in eternal fire, defames and calumniates the human heart.

THE PLAN OF SALVATION.

XII.

WE are told, however, that a way has been provided for the salvation of all men, and that in this plan the infinite mercy of G.o.d is made manifest to the children of men. According to the great scheme of the atonement, the innocent suffers for the guilty in order to satisfy a law. What kind of law must it be that is satisfied with the agony of innocence? Who made this law? If G.o.d made it he must have known that the innocent would have to suffer as a consequence. The whole scheme is to me a medley of contradictions, impossibilities and theological conclusions. We are told that if Adam and Eve had not sinned in the Garden of Eden death never would have entered the world. We are further informed that had it not been for the devil, Adam and Eve would not have been led astray; and if they had not, as I said before, death never would have touched with its icy hand the human heart. If our first parents had never sinned, and death never had entered the world, you and I never would have existed. The earth would have been filled thousands of generations before you and I were born. At the feast of life, death made seats vacant for us. According to this doctrine, we are indebted to the devil for our existence. Had he not tempted Eve--no sin. If there had been no sin--no death. If there had been no death the world would have been filled ages before you and I were born. Therefore, we owe our existence to the devil. We are further informed that as a consequence of original sin the scheme called the atonement became necessary; and that if the Savior had not taken upon himself flesh and come to this atom called the earth, and if he had not been crucified for us, we should all have been cast forever into h.e.l.l. Had it not been for the bigotry of the Jews and the treachery of Judas Iscariot, Christ would not have been crucified; and if he had not been crucified, all of us would have had our portion in the lake that burneth with eternal fire.

According to this great doctrine, according to this vast and most wonderful scheme, we owe, as I said before, our existence to the devil, our salvation to Judas Iscariot and the bigotry of the Jews.

So far as I am concerned, I fail to see any mercy in the plan of salvation. Is it mercy to reward a man forever in consideration of believing a certain thing, of the truth of which there is, to his mind, ample testimony? Is it mercy to punish a man with eternal fire simply because there is not testimony enough to satisfy his mind? Can there be such a thing as mercy in eternal punishment?

And yet this same Deity says to me, "resist not evil; pray for those that despitefully use you; love your enemies, but I will eternally d.a.m.n mine." It seems to me that even G.o.ds should practice what they preach.

All atonement, after all, is a kind of moral bankruptcy. Under its provisions, man is allowed the luxury of sinning upon a credit. Whenever he is guilty of a wicked action he says, "charge it." This kind of bookkeeping, in my judgment, tends to breed extravagance in sin.

The truth is, most Christians are better than their creeds; most creeds are better than the Bible, and most men are better than their G.o.d.

OTHER RELIGIONS.

XIII.

WE must remember that ours is not the only religion. Man has in all ages endeavored to answer the great questions Whence? and Whither? He has endeavored to read his destiny in the stars, to pluck the secret of his existence from the night. He has questioned the spectres of his own imagination. He has explored the mysterious avenues of dreams. He has peopled the heavens with spirits. He has mistaken his visions for realities. In the twilight of ignorance he has mistaken shadows for G.o.ds. In all ages he has been the slave of misery, the dupe of superst.i.tion and the fool of hope. He has suffered and aspired.

Religion is a thing of growth, of development. As we advance we throw aside the grosser and absurder forms of faith--practically at first by ceasing to observe them, and lastly, by denying them altogether. Every church necessarily by its const.i.tution endeavors to prevent this natural growth or development. What has happened to other religions must happen to ours. Ours is not superior to many that have pa.s.sed, or are pa.s.sing away. Other religions have been lived for and died for by men as n.o.ble as ours can boast. Their dogmas and doctrines have, to say the least, been as reasonable, as full of spiritual grandeur, as ours.

Man has had beautiful thoughts. Man has tried to solve these questions in all the countries of the world, and I respect all such men and women; but let me tell you one little thing. I want to show you that in other countries there is something.

The Pa.r.s.ee sect of Persia say: A Persian saint ascended the three stairs that lead to heaven's gate, and knocked; a voice said: "Who is there?"

"Thy servant, O G.o.d!" But the gates would not open. For seven years he did every act of kindness; again he came, and the voice said: "Who is there?" And he replied: "Thy slave, O G.o.d!" Yet the gates were shut. Yet seven other years of kindness, and the man again knocked; and the voice cried and said: "Who is there?" "Thyself, O G.o.d!" And the gates wide open flew.

I say there is no more beautiful Christian poem than this.

A Persian after having read our religion, with its frightful descriptions of perdition, wrote these words: "Two angels flying out from the blissful city of G.o.d--the angel of love and the angel of pity--hovered over the eternal pit where suffered the captives of h.e.l.l. One smile of love illumined the darkness and one tear of pity extinguished all the fires." Has orthodoxy produced anything as generously beautiful as this? Let me read you this: Sectarians, hear this: Believers in eternal d.a.m.nation, hear this: Clergy of America who expect to have your happiness in heaven increased by seeing me burning in h.e.l.l, hear this:

This is the prayer of the Brahmins--a prayer that has trembled from human lips toward heaven for more than four thousand years:

"Never will I seek or receive private individual salvation. Never will I enter into final bliss alone. But forever and everywhere will I labor and strive for the final redemption of every creature throughout all worlds, and until all are redeemed. Never will I wrongly leave this world to sin, sorrow and struggle, but will remain and work and suffer where I am."

Has the orthodox religion produced a prayer like this? See the infinite charity, not only for every soul in this world, but of all the s.h.i.+ning worlds of the universe. Think of that, ye parsons who imagine that a large majority are going to eternal ruin.

Compare it with the sermons of Jonathan Edwards, and compare it with the imprecation of Christ: "Depart ye cursed into everlasting fire prepared for the devil and his angels;" with the ideas of Jeremy Taylor, with the creeds of Christendom, with all the prayers of all the saints, and in no church except the Universalist will you hear a prayer like this.

"When thou art in doubt as to whether an action is good or bad, abstain from it."

Since the days of Zoroaster has there been any rule for human conduct given superior to this?

Are the principles taught by us superior to those of Confucius? He was asked if there was any single word comprising the duties of man. He replied: "Reciprocity." Upon being asked what he thought of the doctrine of returning benefits for injuries, he replied: "That is not my doctrine. If you return benefits for injuries what do you propose for benefits? My doctrine is; For benefits return benefits; for injuries return justice without any admixture of revenge."

To return good for evil is to pay a premium upon wickedness. I cannot put a man under obligation to do me a favor by doing him an injury.

Now, to-day, right now, what is the church doing? What is it doing, I ask you honestly? Does it satisfy the craving hearts of the nineteenth century? Are we satisfied? I am not saying this except from the honesty of my heart. Are we satisfied? Is it a consolation to us now? Is it even a consolation when those we love die? The dead are so near and the promises are so far away. It is covered with the rubbish of the past.

I ask you, is it all that is demanded by the brain and heart of the nineteenth century?

We want something better; we want something grander; we want something that has more brain in it, and more heart in it. We want to advance--that is what we want; and you cannot advance without being a heretic--you cannot do it.

Nearly all these religions have been upheld by persecution and bloodshed. They have been rendered stable by putting fetters upon the human brain. They have all, however, been perfectly natural productions, and under similar circ.u.mstances would all be reproduced. Only by intellectual development are the old superst.i.tions outgrown. As only the few intellectually advance, the majority is left on the side of superst.i.tion, and remains there until the advanced ideas of the few thinkers become general; and by that time there are other thinkers still in advance.

And so the work of development and growth slowly and painfully proceeds from age to age. The pioneers are denounced as heretics, and the heretics denounce their denouncers as the disciples of superst.i.tion and ignorance. Christ was a heretic. Herod was orthodox. Socrates was a blasphemer. Anytus wors.h.i.+ped all the G.o.ds. Luther was a skeptic, while the sellers of indulgences were the best of Catholics. Roger Williams was a heretic, while the Puritans who drove him from Ma.s.sachusetts were all orthodox. Every step in advance in the religious history of the world has been taken by heretics. No superst.i.tion has been destroyed except by a heretic. No creed has been bettered except by a heretic.

Heretic is the name that the orthodox laggard hurls at the disappearing pioneer. It is shouted by the dwellers in swamps to the people upon the hills. It is the opinion that midnight entertains of the dawn. It is what the rotting says of the growing. Heretic is the name that a stench gives to a perfume.

With this word the coffin salutes the cradle. It is taken from the lips of the dead. Orthodoxy is a shroud--heresy is a banner. Orthodoxy is an epitaph--heresy is a prophecy. Orthodoxy is a cloud, a fog, a mist--heresy the star s.h.i.+ning forever above the child of truth.

I am a believer in the eternity of progress. I do not believe that Want will forever extend its withered hand, its wan and shriveled palms, for charity. I do not believe that the children will forever be governed by cruelty and brute force. I do not believe that poverty will dwell with man forever. I do not believe that prisons will forever cover the earth, or that the shadow of the gallows will forever fall upon the ground. I do not believe that injustice will sit forever upon the bench, or that malice and superst.i.tion will forever stand in the pulpit.

I believe the time will come when there will be charity in every heart, when there will be love in every family, and when law and liberty and justice, like the atmosphere, will surround this world.

We have wors.h.i.+ped the ghosts long enough. We have prostrated ourselves before the ignorance of the past.

Let us stand erect and look with hopeful eyes toward the brightening future. Let us stand by our convictions. Let us not throw away our idea of justice for the sake of any book or of any religion whatever. Let us live according to our highest and n.o.blest and purest ideal.

By this time we should know that the real Bible has not been written.

The real Bible is not the work of inspired men, or prophets, or apostles, or evangelists, or of Christs.

Every man who finds a fact, adds, as it were, a word to this great book. It is not attested by prophecy, by miracles, or signs. It makes no appeal to faith, to ignorance, to credulity or fear. It has no punishment for unbelief, and no reward for hypocrisy. It appeals to man in the name of demonstration. It has nothing to conceal. It has no fear of being read, of being contradicted, of being investigated and understood. It does not pretend to be holy, or sacred; it simply claims to be true. It challenges the scrutiny of all, and implores every reader to verify every line for himself. It is incapable of being blasphemed.

This book appeals to all the surroundings of man. Each thing that exists testifies to its perfection. The earth, with its heart of fire and crowns of snow; with its forests and plains, its rocks and seas; with its every wave and cloud; with its every leaf and bud and flower, confirms its every word, and the solemn stars, s.h.i.+ning in the infinite abysses, are the eternal witnesses of its truth.

Ladies and gentlemen you cannot tell how I thank you this evening; you cannot tell how I feel toward the intellectual hospitality of this great city by the Pacific sea. Ladies and gentlemen, I thank you--I thank you again and again, a thousand times.

MY CHICAGO BIBLE CLa.s.s.

* Chicago Times, 1879.

To the Editor:--

NOTHING is more gratifying than to see ideas that were received with scorn, flouris.h.i.+ng in the suns.h.i.+ne of approval. Only a few weeks ago, I stated that the Bible was not inspired; that Moses was mistaken; that the "flood" was a foolish myth; that the Tower of Babel existed only in credulity; that G.o.d did not create the universe from nothing, that he did not start the first woman with a rib; that he never upheld slavery; that he was not a polygamist; that he did not kill people for making hair-oil; that he did not order his generals to kill the dimpled babes; that he did not allow the roses of love and the violets of modesty to be trodden under the brutal feet of l.u.s.t; that the Hebrew language was written without vowels; that the Bible was composed of many books, written by unknown men; that all translations differed from each other; and that this book had filled the world with agony and crime.

At that time I had not the remotest idea that the most learned clergymen in Chicago would substantially agree with me--in public. I have read the replies of the Rev. Robert Collyer, Dr. Thomas, Rabbi Kohler, Rev.

Brooke Herford, Prof. Swing and Dr. Ryder, and will now ask them a few questions, answering them in their own words.

First. Rev. Robert Collyer.