The Works of Robert G. Ingersoll Volume XI Part 46

In some of the minor prophets there is now and then a good verse, now and then an elevated thought.

You can, by selecting pa.s.sages from different books, make a very good creed, and by selecting pa.s.sages from different books, you can make a very bad creed.

The trouble is that the spirit of the Old Testament, its disposition, its temperament, is bad, selfish and cruel. The most fiendish things are commanded, commended and applauded.

The stories that are told of Joseph, of Elisha, of Daniel and Gideon, and of many others, are hideous; h.e.l.lish.

On the whole, the Old Testament cannot be considered a moral guide.

Jehovah was not a moral G.o.d. He had all the vices, and he lacked all the virtues. He generally carried out his threats, but he never faithfully kept a promise.

At the same time, we must remember that the Old Testament is a natural production, that it was written by savages who were slowly crawling toward the light. We must give them credit for the n.o.ble things they said, and we must be charitable enough to excuse their faults and even their crimes.

I know that many Christians regard the Old Testament as the foundation and the New as the superstructure, and while many admit that there are faults and mistakes in the Old Testament, they insist that the New is the flower and perfect fruit.

I admit that there are many good things in the New Testament, and if we take from that book the dogmas of eternal pain, of infinite revenge, of the atonement, of human sacrifice, of the necessity of shedding blood; if we throw away the doctrine of non-resistance, of loving enemies, the idea that prosperity is the result of wickedness, that poverty is a preparation for Paradise, if we throw all these away and take the good, sensible pa.s.sages, applicable to conduct, then we can make a fairly good moral guide,--narrow, but moral.

Of course, many important things would be left out. You would have nothing about human rights, nothing in favor of the family, nothing for education, nothing for investigation, for thought and reason, but still you would have a fairly good moral guide.

On the other hand, if you would take the foolish pa.s.sages, the extreme ones, you could make a creed that would satisfy an insane asylum.

If you take the cruel pa.s.sages, the verses that inculcate eternal hatred, verses that writhe and hiss like serpents, you can make a creed that would shock the heart of a hyena.

It may be that no book contains better pa.s.sages than the New Testament, but certainly no book contains worse.

Below the blossom of love you find the thorn of hatred; on the lips that kiss, you find the poison of the cobra.

The Bible is not a moral guide.

Any man who follows faithfully all its teachings is an enemy of society and will probably end his days in a prison or an asylum.

What is morality?

In this world we need certain things. We have many wants. We are exposed to many dangers. We need food, fuel, raiment and shelter, and besides these wants, there is, what may be called, the hunger of the mind.

We are conditioned beings, and our happiness depends upon conditions.

There are certain things that diminish, certain things that increase, well-being. There are certain things that destroy and there are others that preserve.

Happiness, including its highest forms, is after all the only good, and everything, the result of which is to produce or secure happiness, is good, that is to say, moral. Everything that destroys or diminishes well-being is bad, that is to say, immoral. In other words, all that is good is moral, and all that is bad is immoral.

What then is, or can be called, a moral guide? The shortest possible answer is one word: Intelligence.

We want the experience of mankind, the true history of the race. We want the history of intellectual development, of the growth of the ethical, of the idea of justice, of conscience, of charity, of self-denial. We want to know the paths and roads that have been traveled by the human mind.

These facts in general, these histories in outline, the results reached, the conclusions formed, the principles evolved, taken together, would form the best conceivable moral guide.

We cannot depend on what are called "inspired books," or the religions of the world. These religions are based on the supernatural, and according to them we are under obligation to wors.h.i.+p and obey some supernatural being, or beings. All these religions are inconsistent with intellectual liberty. They are the enemies of thought, of investigation, of mental honesty. They destroy the manliness of man. They promise eternal rewards for belief, for credulity, for what they call faith.

This is not only absurd, but it is immoral.

These religions teach the slave virtues. They make inanimate things holy, and falsehoods sacred. They create artificial crimes. To eat meat on Friday, to enjoy yourself on Sunday, to eat on fast-days, to be happy in Lent, to dispute a priest, to ask for evidence, to deny a creed, to express your sincere thought, all these acts are sins, crimes against some G.o.d. To give your honest opinion about Jehovah, Mohammed or Christ, is far worse than to maliciously slander your neighbor. To question or doubt miracles, is far worse than to deny known facts. Only the obedient, the credulous, the cringers, the kneelers, the meek, the unquestioning, the true believers, are regarded as moral, as virtuous.

It is not enough to be honest, generous and useful; not enough to be governed by evidence, by facts. In addition to this, you must believe.

These things are the foes of morality. They subvert all natural conceptions of virtue.

All "inspired books," teaching that what the supernatural commands is right, and right because commanded, and that what the supernatural prohibits is wrong, and wrong because prohibited, are absurdly unphilosophic.

And all "inspired books," teaching that only those who obey the commands of the supernatural are, or can be, truly virtuous, and that unquestioning faith will be rewarded with eternal joy, are grossly immoral.

Again I say: Intelligence is the only moral guide.

GOVERNOR ROLLINS' FAST-DAY PROCLAMATION.

THE Governor of New Hamps.h.i.+re, undoubtedly a good and sincere man, issued a Fast-Day Proclamation to the people of his State, in which I find the following paragraph:

"The decline of the Christian religion, particularly in our rural communities, is a marked feature of the times, and steps should be taken to remedy it. No matter what our belief may be in religious matters, every good citizen knows that when the restraining influences of religion are withdrawn from a community, its decay, moral, mental and financial, is swift and sure. To me this is one of the strongest evidences of the fundamental truth of Christianity. I suggest to-day, as far as possible on Fast-Day, union meetings be held, made up of all shades of belief, including all who are interested in the welfare of our State, and that in your prayers and other devotions and in your mutual councils you remember and consider the problem of the condition of religion in the rural communities. There are towns where no church bell sends forth its solemn call from January to January. There are villages where children grow to manhood unchristened. There are communities where the dead are laid away without the benison of the name of the Christ, and where marriages are solemnized only by Justices of the Peace. This is a matter worthy of your thoughtful consideration, citizens of New Hamps.h.i.+re. It does not augur well for the future. You can afford to devote one day in the year to your fellow-men, to work and thought and prayer for your children and your children's children."

These words of the Governor have caused surprise, discussion and danger.

Many ministers have denied that Christianity is declining, and have attacked the Governor with the malice of meekness and the savagery of humility. The question is: Is Christianity declining?

In order to answer this question we must state what Christianity is.

Christians tell us that there are certain fundamental truths that must be believed.

We must believe in G.o.d, the creator and governor of the universe; in Jesus Christ, his only begotten son; in the Holy Ghost; in the atonement made by Christ; in salvation by faith; in the second birth; in heaven for believers, in h.e.l.l for deniers and doubters, and in the inspiration of the Old and New Testaments. They must also believe in a prayer-hearing and prayer-answering G.o.d, in special providence, and in addition to all this they must practice a few ceremonies. This, I believe, is a fair skeleton of Christianity. Of course I cannot give an exact definition. Christians do not and never have agreed among themselves. They have been disputing and fighting for many centuries, and to-day they are as far apart as ever.

A few years ago Christians believed the "fundamental truths" They had no doubts. They knew that G.o.d existed; that he made the world. They knew when he commenced to work at the earth and stars and knew when he finished. They knew that he, like a potter, mixed and moulded clay into the shape of a man and breathed into its nostrils the breath of life.

They knew that he took from this man a rib and framed the first woman.

It must be admitted that sensible Christians have outgrown this belief.

Jehovah the gardener, the potter, the tailor, has been dethroned. The story of creation is believed only by the provincial, the stupid, the truly orthodox. People who have read Darwin and Haeckel and had sense enough to understand these great men, laugh at the legends of the Jews.

A few years ago most Christians believed that Christ was the son of G.o.d, and not only the son of G.o.d, but G.o.d himself.

This belief is slowly fading from the minds of Christians, from the minds of those who have minds.

Many Christians now say that Christ was simply a man--a perfect man.

Others say that he was divine, but not actually G.o.d--a union of G.o.d and man. Some say that while Christ was not G.o.d, he was as nearly like G.o.d as it is possible for man to be.

The old belief that he was actually G.o.d--that he sacrificed himself unto himself--that he deserted himself; that he bore the burden of his own wrath; that he made it possible to save a few of his children by shedding his own blood; that he could not forgive the sins of men until they murdered him--this frightful belief is slowly dying day by day. Most ministers are ashamed to preach these cruel and idiotic absurdities. The Christ of our time is not the Christ of the New Testament--not the Christ of the Middle Ages; nor of Luther, Wesley or the Puritan fathers.

The Christ who was G.o.d--who was his own son and his own father--who was born of a virgin, cast out devils, rose from the dead, and ascended bodily to heaven--is not the Christ of to-day.

The Holy Ghost has never been accurately defined or described. He has always been a winged influence--a divine aroma; a disembodied essence; a spiritual climate; an enthusiastic flame; a something sensitive and unforgiving; the real father of Jesus Christ.

A few years ago the clergy had a great deal to say about the Holy Ghost, but now the average minister, while he alludes to this shadowy deity to round out a prayer, seems ta have but little confidence in him. This deity is and always has been extremely vague. He has been represented in the form of a dove; but this form is not a.s.sociated with much intelligence.