The Works of Robert G. Ingersoll Volume XI Part 48

All over Christendom religions are declining. Only children and the intellectually undeveloped have faith--the old faith that defies facts.

Only a few years ago to be excommunicated by the pope blanched the cheeks of the bravest. Now the result would be laughter. Only a few years ago, for the sake of saving heathen souls, priests would brave all dangers and endure all hards.h.i.+ps.

I once read the diary of a priest--one who long ago went down the Illinois River, the first white man to be borne on its waters. In this diary he wrote that he had just been paid for all that he had suffered.

He had added a gem to the crown of his glory--had saved a soul for Christ. He had baptized a papoose.

That kind of faith has departed from the world.

The zeal that flamed in the hearts of Calvin, Luther and Knox, is cold and dead. Where are the Wesleys and Whitfields? Where are the old evangelists, the revivalists who swayed the hearts of their hearers with words of flame? The preachers of our day have lost the Promethean fire.

They have lost the tone of certainty, of authority. "Thus saith the Lord" has dwindled to "perhaps." Sermons, messages from G.o.d, promises radiant with eternal joy, threats lurid with the flames of h.e.l.l--have changed to colorless essays; to apologies and literary phrases; to inferences and peradventures.

"The blood-dyed vestures of the Redeemer are not waving in triumph over the ramparts of sin and rebellion," but over the fortresses of faith float the white flags of truce. The trumpets no longer sound for battle, but for parley. The fires of h.e.l.l have been extinguished, and heaven itself is only a dream. The "eternal verities" have changed to doubts.

The torch of inspiration, choked with ashes, has lost its flame. There is no longer in the church "a sound from heaven as of a rus.h.i.+ng, mighty wind;" no "cloven tongues like as of fire;" no "wonders in the heaven above," and no "signs in the earth beneath." The miracles have faded away and the sceptre is pa.s.sing from superst.i.tion to science--science, the only possible savior of mankind.

A LOOK BACKWARD AND A PROPHECY.

* Written for the Twenty-fifth Anniversary Number of the New York Truth Seeker, September 3, 1898.

I CONGRATULATE _The Truth Seeker_ on its twenty-fifth birthday. It has fought a good fight. It has always been at the front. It has carried the flag, and its flag is a torch that sheds light.

Twenty-five years ago the people of this country, for the most part, were quite orthodox. The great "fundamental" falsehoods of Christianity were generally accepted. Those who were not Christians, as a rule, admitted that they ought to be; that they ought to repent and join the church, and this they generally intended to do.

The ministers had few doubts. The most of them had been educated not to think, but to believe. Thought was regarded as dangerous, and the clergy, as a rule, kept on the safe side. Investigation was discouraged.

It was declared that faith was the only road that led to eternal joy.

Most of the schools and colleges were under sectarian control, and the presidents and professors were defenders of their creeds. The people were crammed with miracles and stuffed with absurdities. They were taught that the Bible was the "inspired" word of G.o.d, that it was absolutely perfect, that the contradictions were only apparent, and that it contained no mistakes in philosophy, none in science. The great scheme of salvation was declared to be the result of infinite wisdom and mercy. Heaven and h.e.l.l were waiting for the human race. Only those could be saved who had faith and who had been born twice.

Most of the ministers taught the geology of Moses, the astronomy of Joshua, and the philosophy of Christ. They regarded scientists as enemies, and their princ.i.p.al business was to defend miracles and deny facts. They knew, however, that men were thinking, investigating in every direction, and they feared the result. They became a little malicious--somewhat hateful. With their congregations they relied on sophistry, and they answered their enemies with epithets, with misrepresentations and slanders; and yet their minds were filled with a vague fear, with a sickening dread. Some of the people were reading and some were thinking. Lyell had told them something about geology, and in the light of facts they were reading Genesis again. The clergy called Lyell an Infidel, a blasphemer, but the facts seemed to care nothing for opprobrious names. Then the "called," the "set apart," the "Lord's anointed" began changing the "inspired" word. They erased the word "day"

and inserted "period," and then triumphantly exclaimed: "The world was created in six periods." This answer satisfied bigotry, hypocrisy, and honest ignorance, but honest intelligence was not satisfied.

More and more was being found about the history of life, of living things, the order in which the various forms had appeared and the relations they had sustained to each other. Beneath the gaze of the biologist the fossils were again clothed with flesh, submerged continents and islands reappeared, the ancient forest grew once more, the air was filled with unknown birds, the seas with armored monsters, and the land with beasts of many forms that sought with tooth and claw each other's flesh.

Haeckel and Huxley followed life through all its changing forms from monad up to man. They found that men, women, and children had been on this poor world for hundreds of thousands of years.

The clergy could not dodge these facts, this conclusion, by calling "days" periods, because the Bible gives the age of Adam when he died, the lives and ages to the flood, to Abraham, to David, and from David to Christ, so that, according to the Bible, man at the birth of Christ had been on this earth four thousand and four years and no more.

There was no way in which the sacred record could be changed, but of course the dear ministers could not admit the conclusion arrived at by Haeckel and Huxley. If they did they would have to give up original sin, the scheme of the atonement, and the consolation of eternal fire.

They took the only course they could. They promptly and solemnly, with upraised hands, denied the facts, denounced the biologists as irreverent wretches, and defended the Book. With tears in their voices they talked about "Mother's Bible," about the "faith of the fathers," about the prayers that the children had said, and they also talked about the wickedness of doubt. This satisfied bigotry, hypocrisy, and honest ignorance, but honest intelligence was not satisfied.

The works of Humboldt had been translated, and were being read; the intellectual horizon was enlarged, and the fact that the endless chain of cause and effect had never been broken, that Nature had never been interfered with, forced its way into many minds. This conception of nature was beyond the clergy. They did not believe it; they could not comprehend it. They did not answer Humboldt, but they attacked him with great virulence. They measured his works by the Bible, because the Bible was then the standard.

In examining a philosophy, a system, the ministers asked: "Does it agree with the sacred book?" With the Bible they separated the gold from the dross. Every science had to be tested by the Scriptures. Humboldt did not agree with Moses. He differed from Joshua. He had his doubts about the flood. That was enough.

Yet, after all, the ministers felt that they were standing on thin ice, that they were surrounded by masked batteries, and that something unfortunate was liable at any moment to happen. This increased their efforts to avoid, to escape. The truth was that they feared the truth.

They were afraid of facts. They became exceedingly anxious for morality, for the young, for the inexperienced. They were afraid to trust human nature. They insisted that without the Bible the world would rush to crime. They warned the thoughtless of the danger of thinking. They knew that it would be impossible for civilization to exist without the Bible.

They knew this because their G.o.d had tried it. He gave no Bible to the antediluvians, and they became so bad that he had to destroy them.

He gave the Jews only the Old Testament, and they were dispersed.

Irreverent people might say that Jehovah should have known this without a trial, but after all that has nothing to do with theology.

Attention had been called to the fact that two accounts of creation are in Genesis, and that they do not agree and cannot be harmonized, and that, in addition to that, the divine historian had made a mistake as to the order of creation; that according to one account Adam was made before the animals, and Eve last of all, from Adam's rib; and by the other account Adam and Eve were made after the animals, and both at the same time. A good many people were surprised to find that the Creator had written contradictory accounts of the creation, and had forgotten the order in which he created.

Then there was another difficulty. Jehovah had declared that on Tuesday, or during the second period, he had created the "firmament" to divide the waters which were below the firmament from the waters above the firmament. It was found that there is no firmament; that the moisture in the air is the result of evaporation, and that there was nothing to divide the waters above, from the waters below. So that, according to the facts, Jehovah did nothing on the second day or period, because the moisture above the earth is not prevented from falling by the firmament, but because the mist is lighter than air.

The preachers, however, began to dodge, to evade, to talk about "oriental imagery." They declared that Genesis was a "sublime poem,"

a divine "panorama of creation," an "inspired vision;" that it was not intended to be exact in its details, but that it was true in a far higher sense, in a poetical sense, in a spiritual sense, conveying a truth much higher, much grander than simple, fact. The contradictions were covered with the mantle of oriental imagery. This satisfied bigotry, hypocrisy, and honest ignorance, but honest intelligence was not satisfied.

People were reading Darwin. His works interested not only the scientific, but the intelligent in all the walks of life. Darwin was the keenest observer of all time, the greatest naturalist in all the world.

He was patient, modest, logical, candid, courageous, and absolutely truthful. He told the actual facts. He colored nothing. He was anxious only to ascertain the truth. He had no prejudices, no theories, no creed. He was the apostle of the real.

The ministers greeted him with shouts of derision. From nearly all the pulpits came the sounds of ignorant laughter, one of the saddest of all sounds. The clergy in a vague kind of way believed the Bible account of creation; they accepted the Miltonic view; they believed that all animals, including man, had been made of clay, fas.h.i.+oned by Jehovah's hands, and that he had breathed into all forms, not only the breath of life, but instinct and reason. They were not in the habit of descending to particulars; they did not describe Jehovah as kneading the clay or modeling his forms like a sculptor, but what they did say included these things.

The theory of Darwin contradicted all their ideas on the subject, vague as they were. He showed that man had not appeared at first as man, that he had not fallen from perfection, but had slowly risen through many ages from lower forms. He took food, climate, and all conditions into consideration, and accounted for difference of form, function, instinct, and reason, by natural causes. He dispensed with the supernatural. He did away with Jehovah the potter.

Of course the theologians denounced him as a blasphemer, as a dethroner of G.o.d. They even went so far as to smile at his ignorance. They said: "If the theory of Darwin is true the Bible is false, our G.o.d is a myth, and our religion a fable."

In that they were right.

Against Darwin they rained texts of Scripture like shot and sh.e.l.l.

They believed that they were victorious and their congregations were delighted. Poor little frightened professors in religious colleges sided with the clergy. Hundreds of backboneless "scientists" ranged themselves with the enemies of Darwin. It began to look as though the church was victorious.

Slowly, steadily, the ideas of Darwin gained ground. He began to be understood. Men of sense were reading what he said. Men of genius were on his side. In a little while the really great in all departments of human thought declared in his favor. The tide began to turn. The smile on the face of the theologian became a frozen grin. The preachers began to hedge, to dodge. They admitted that the Bible was not inspired for the purpose of teaching science--only inspired about religion, about the spiritual, about the divine. The fortifications of faith were crumbling, the old guns had been spiked, and the armies of the "living G.o.d" were in retreat.

Great questions were being discussed, and freely discussed. People were not afraid to give their opinions, and they did give their honest thoughts. Draper had shown in his "Intellectual Development of Europe"

that Catholicism had been the relentless enemy of progress, the bitter foe of all that is really useful. The Protestants were delighted with this book.

Buckle had shown in his "History of Civilization in England" that Protestantism had also enslaved the mind, had also persecuted to the extent of its power, and that Protestantism in its last a.n.a.lysis was substantially the same as the creed of Rome.

This book satisfied the thoughtful.

Hegel in his first book had done a great work and it did great good in spite of the fact that his second book was almost a surrender. Lecky in his first volume of "The History of Rationalism" shed a flood of light on the meanness, the cruelty, and the malevolence of "revealed religion," and this did good in spite of the fact that he almost apologizes in the second volume for what he had said in the first.

The Universalists had done good. They had civilized a great many Christians. They declared that eternal punishment was infinite revenge, and that the G.o.d of h.e.l.l was an infinite savage.

Some of the Unitarians, following the example of Theodore Parker, denounced Jehovah as a brutal, tribal G.o.d. All these forces worked together for the development of the orthodox brain.

Herbert Spencer was being read and understood. The theories of this great philosopher were being adopted. He overwhelmed the theologians with facts, and from a great height he surveyed the world. Of course he was attacked, but not answered.

Emerson had sowed the seeds of thought--of doubt--in many minds, and from many directions the world was being flooded with intellectual light. The clergy became apologetic; they spoke with less certainty; with less emphasis, and lost a little confidence in the power of a.s.sertion. They felt the necessity of doing something, and they began to harmonize as best they could the old lies and the new truths. They tried to get the wreck ash.o.r.e, and many of them were willing to surrender if they could keep their side-arms; that is to say, their salaries.

Conditions had been reversed. The Bible had ceased to be the standard.

Science was the supreme and final test.

There was no peace for the pulpit; no peace for the shepherds. Students of the Bible in England and Germany had been examining the inspired Scriptures. They had been trying to find when and by whom the books of the Bible were written. They found that the Pentateuch was not written by Moses; that the authors of Joshua, Judges, Ruth, Samuel, Kings, Chronicles, Esther, and Job were not known; that the Psalms were not written by David; that Solomon had nothing to do with Proverbs, Ecclesiastes, or the Song; that Isaiah was the work of at least three authors; that the prophecies of Daniel were written after the happening of the events prophesied. They found many mistakes and contradictions, and some of them went so far as to a.s.sert that the Hebrews had never been slaves in Egypt; that the story of the plagues, the exodus, and the pursuit was only a myth.

The New Testament fared no better than the Old. These critics found that nearly all of the books of the New Testament had been written by unknown men; that it was impossible to fix the time when they were written; that many of the miracles were absurd and childish, and that in addition to all of this, the gospels were found filled with mistakes, with interpolations' and contradictions; that the writers of Matthew, Mark, and Luke did not understand the Christian religion as it was understood by the author of the gospel according to John.