The Works of Robert G. Ingersoll Volume II Part 19

If it is important for us to know that he was the Son of G.o.d, I say, then, that it devolves upon G.o.d to give us the evidence. Let him write it across the face of the heavens, in every language of mankind. If it is necessary for us to believe it, let it grow on every leaf next year. No man should be d.a.m.ned for not believing, unless the evidence is overwhelming. And he ought not to be made to depend upon say so, or upon "as was supposed." He should have it directly, for himself. A man says that G.o.d told him a certain thing, and he tells me, and I have only his word. He may have been deceived. If G.o.d has a message for me he ought to tell it to me, and not to somebody that has been dead four or five thousand years, and in another language.

Besides, G.o.d may have changed his mind on many things; he has on slavery, and polygamy at least, according to the church; and yet his church now wants to go and destroy polygamy in Utah with the sword. Why do they not send missionaries there with copies of the Old Testament?

By reading the lives of Abraham and Isaac, and Lot, and a few other patriarchs who ought to have been in the penitentiary, maybe they can soften their hearts.

More Miracles.

There is another miracle I do not believe,--the resurrection. I want to speak about it as we would about any ordinary transaction. In the first place, I do not believe that any miracle was ever performed, and if there was, you cannot prove it. Why? Because it is altogether more reasonable to believe that the people were mistaken about it than that it happened. And why? Because, according to human experience, we know that people will not always tell the truth, and we never saw a miracle ourselves, and we must be governed by our experience; and if we go by our experience, we must say that the miracle never happened--that the witnesses were mistaken.

A man comes into Jerusalem, and the first thing he does is to cure the blind. He lets the light of day visit the night of blindness. The eyes are opened, and the world is again pictured upon the brain. Another man is clothed with leprosy. He touches him and the disease falls from him, and he stands pure, and clean, and whole. Another man is deformed, wrinkled, and bent. He touches him, and throws around him again the garment of youth. A man is in his grave, and he says, "Come forth!"

And the man walks in life, feeling his heart throb and his blood going joyously through his veins. They say that actually happened. I do not know.

There is one wonderful thing about the dead people that were raised--we do not hear of them any more. What became of them? If there was a man in this city who had been raised from the dead, I would go to see him to-night. I would say, "Where were you when you got the notice to come back? What kind of a country is it? What kind of opening there for a young man? How did you like it? Did you meet there the friends you had lost? Is there a world without death, without pain, without a tear? Is there a land without a grave, and where good-bye is never heard?" n.o.body ever paid the slightest attention to the dead who had been raised. They did not even excite interest when they died the second time. n.o.body said, "Why, that man is not afraid. He has been there once. He has walked through the valley of the shadow." Not a word. They pa.s.s quietly away.

I do not believe these miracles. There is something wrong somewhere about that business. I may suffer eternal punishment for all this, but I cannot, I do not, believe.

There was a man who did all these things, and thereupon they crucified him. Let us be honest. Suppose a man came into this city and should meet a funeral procession, and say, "Who is dead?" and they should reply, "The son of a widow; her only support." Suppose he should say to the procession, "Halt!" and to the undertaker, "Take out that coffin, unscrew that lid. Young man, I say unto thee, arise!" and the dead should step from the coffin and in a moment afterward hold his mother in his arms. Suppose this stranger should go to your cemetery and find some woman holding a little child in each hand, while the tears fell upon a new-made grave, and he should say to her, "Who lies buried here?"

and she should reply, "My husband;" and he should cry, "I say unto thee, oh grave, give up thy dead!" and the husband should rise, and in a moment after have his lips upon his wife's, and the little children with their arms around his neck; do you think that the people of this city would kill him? Do you think any one would wish to crucify him? Do you not rather believe that every one who had a loved one out in that cemetery would go to him, even upon their knees, and beg him to give back their dead? Do you believe that any man was ever crucified who was the master of death?

Let me tell you to-night if there shall ever appear upon this earth the master, the monarch, of death, all human knees will touch the earth. He will not be crucified. All the living who fear death; all the living who have lost a loved one, will bow to him. And yet we are told that this worker of miracles, this man who could clothe the dead dust in the throbbing flesh of life, was crucified. I do not believe that he worked the miracles, I do not believe that he raised the dead, I do not believe that he claimed to be the Son of G.o.d, These things were told long after he was dead; told because the ignorant mult.i.tude demanded mystery and wonder; told, because at that time the miraculous was believed of all the ill.u.s.trious dead. Stories that made Christianity powerful then, weaken it now. He who gains a triumph in a conflict with a devil, will be defeated by science.

There is another thing about these foolish miracles. All could have been imitated. Men could pretend to be blind; confederates could feign sickness, and even death.

It is not very difficult to limp or to hold an arm as though it were paralyzed; or to say that one is afflicted with "an issue of blood." It is easy to say that the son of a widow was raised from the dead, and if you fail to give the name of the son, or his mother, or the time and place where the wonder occurred, it is quite difficult to show that it did not happen.

No one can be called upon to disprove anything that has not apparently been established. I say apparently, because there can be no real evidence in support of a miracle.

How could we prove, for instance, the miracle of the loaves and fishes?

There were plenty of other loaves and other fishes in the world? Each one of the five thousand could have had a loaf and a fish with him. We would have to show that there was no other possible way for the people to get the bread and fish except by miracle, and then we are only half through. We must then show that they did, in fact, get enough to feed five thousand people, and that more was left than was had in the beginning.

Of course this is simply impossible. And let me ask, why was not the miracle substantiated by some of the mult.i.tude?

Would it not have been a greater wonder if Christ had _created_ instead of multiplied the loaves and fishes?

How can we now prove that a certain person more than eighteen hundred years ago was possessed by seven devils?

How was it ever possible to prove a thing like that?

How can it be established that some evil spirits could talk while others were dumb, and that the dumb ones were the hardest to control?

If Christ wished to convince his fellow-men by miracles, why did he not do something that could not by any means have been a counterfeit?

Instead of healing a withered arm, why did he not find some man whose arm had been cut off, and make another grow?

If he wanted to raise the dead, why did he not raise some man of importance, some one known to all?

Why did he do his miracles in the obscurity of the village, in the darkness of the hovel?

Why call back to life people so insignificant that the public did not know of their death?

Suppose that in May, 1865, a man had pretended to raise some person by the name of Smith from the dead, and suppose a religion had been founded on that miracle, would it not be natural for people, hundreds of years after the pretended miracle, to ask why the founder of that religion did not raise from the dead Abraham Lincoln, instead of the unknown and obscure Mr. Smith?

How could any man now, in any court, by any known rule of evidence, substantiate one of the miracles of Christ?

Must we believe anything that cannot in any way be substantiated?

If miracles were necessary to convince men eighteen centuries ago, are they not necessary now?

After all, how many men did Christ convince with his miracles? How many walked beneath the standard of the master of Nature?

How did it happen that so many miracles convinced so few? I will tell you. The miracles were never performed. No other explanation is possible.

It is infinitely absurd to say that a man who cured the sick, the halt and blind, raised the dead, cast out devils, controlled the winds and waves, created food and held obedient to his will the forces of the world, was put to death by men who knew his superhuman power and who had seen his wondrous works. If the crucifixion was public, the miracles were private. If the miracles had been public, the crucifixion could not have been. Do away with the miracles, and the superhuman character of Christ is destroyed. He becomes what he really was--a man. Do away with the wonders, and the teachings of Christ cease to be authoritative. They are then worth the reason, the truth that is in them, and nothing more.

Do away with the miracles, and then we can measure the utterances of Christ with the standard of our reason. We are no longer intellectual serfs, believing what is unreasonable in obedience to the command of a supposed G.o.d. We no longer take counsel of our fears, of our cowardice, but boldly defend what our reason maintains.

Christ takes his appropriate place with the other teachers of mankind.

His life becomes reasonable and admirable. We have a man who hated oppression; who despised and denounced superst.i.tion and hypocrisy; who attacked the heartless church of his time; who excited the hatred of bigots and priests, and who rather than be false to his conception of truth, met and bravely suffered even death.

The Resurrection.

The miracle of the resurrection I do not and cannot believe. If it was the fact, if the dead Christ rose from the grave, why did he not appear to his enemies? Why did he not visit Pontius Pilate? Why did he not call upon Caiaphas, the high priest? upon Herod? Why did he not again enter the temple and end the old dispute with demonstration? Why did he not confront the Roman soldiers who had taken money to falsely swear that his body had been stolen by his friends? Why did he not make another triumphal entry into Jerusalem? Why did he not say to the mult.i.tude: "Here are the wounds in my feet, and in my hands, and in my side. I am the one you endeavored to kill, but Death is my slave"? Simply because the resurrection is a myth. It makes no difference with his teachings.

They are just as good whether he wrought miracles or not. Twice two are four; that needs no miracle. Twice two are five--a miracle can not help that. Christ's teachings are worth their effect upon the human race.

It makes no difference about miracle or wonder. In that day every one believed in the impossible. n.o.body had any standing as teacher, philosopher, governor, king, general, about whom there was not supposed to be something miraculous. The earth was covered with the sons and daughters of G.o.ds and G.o.ddesses.

In Greece, in Rome, in Egypt, in India, every great man was supposed to have had either a G.o.d for his father, or a G.o.ddess for his mother. They accounted for genius by divine origin. Earth and heaven were at that time near together. It was but a step for the G.o.ds from the blue arch to the green earth. Every lake and valley and mountain top was made rich with legends of the loves of G.o.ds. How could the early Christians have made converts to a man, among a people who believed so thoroughly in G.o.ds--in G.o.ds that had lived upon the earth; among a people who had erected temples to the sons and daughters of G.o.ds? Such people could not have been induced to wors.h.i.+p a man--a man born among barbarous people, citizen of a nation weak and poor and paying tribute to the Roman power.

The early Christians therefore preached the gospel of a G.o.d.

The Ascension.

I cannot believe in the miracle of the ascension, in the bodily ascension of Jesus Christ. Where was he going? In the light shed upon this question by the telescope, I again ask, where was he going?

The New Jerusalem is not above us. The abode of the G.o.ds is not there.

Where was he going? Which way did he go? Of course that depends upon the time of day he left. If he left in the evening, he went exactly the opposite way from that he would have gone had he ascended in the morning. What did he do with his body? How high did he go? In what way did he overcome the intense cold? The nearest station is the moon, two hundred and forty thousand miles away. Again I ask, where did he go? He must have had a natural body, for it was the same body that died. His body must have been material, otherwise he would not as he rose have circled with the earth, and he would have pa.s.sed from the sight of his disciples at the rate of more than a thousand miles per hour.

It may be said that his body was "spiritual." Then what became of the body that died? Just before his ascension we are told that he partook of broiled fish with his disciples. Was the fish "spiritual?"

Who saw this miracle?

They say the disciples saw it. Let us see what they say. Matthew did not think it was worth mentioning. He does not speak of it. On the contrary, he says that the last words of Christ were:

"Lo, I am with you alway, even unto the end of the world." Is it possible that Matthew saw this, the most miraculous of miracles, and yet forgot to put it in his life of Christ? Think of the little miracles recorded by this saint, and then determine whether it is probable that he witnessed the ascension of Jesus Christ.

Mark says: "So, then, after the Lord had spoken unto them he was received up into heaven and sat on the right hand of G.o.d." This is all he says about the most wonderful vision that ever astonished human eyes, a miracle great enough to have stuffed credulity to bursting; and yet all we have is this one, poor, meagre verse. We know now that most of the last chapter of Mark is an interpolation, and as a matter of fact, the author of Mark's gospel said nothing about the ascension one way or the other.

Luke says: "And it came to pa.s.s while he blessed them he was parted from them and was carried up into Heaven."

John does not mention it. He gives as Christ's last words this address to Peter: "Follow thou Me." Of course, he did not say that as he ascended. It seems to have made very little impression upon him; he writes the account as though tired of the story. He concludes with an impatient wave of the hand.

In the Acts we have another account. A conversation is given not spoken of in any of the others, and we find there two men clad in white apparel, who said: "Ye men of Galilee why stand ye here gazing up into heaven? This same Jesus that was taken up into heaven shall so come in like manner as ye have seen him go up into heaven."