The Works of Robert G. Ingersoll Volume II Part 24

The church taught that those who believed, counted beads, mumbled prayers, and gave their time or property for the support of the gospel were the good and that all others were traveling the "broad road" to eternal pain. According to the theologians, the best people, the saints, were dead, and real beauty was to be found only in heaven. They denounced the joys of life as husks and filthy rags, declared that the world had been cursed, and that it brought forth thistles and thorns because of the sins of man. They regarded the earth as a kind of dock, running out into the sea of eternity,--on which the pious waited for the s.h.i.+p on which they were to be transported to another world.

But the real poets and the real artists clung to this world, to this life. They described and represented things that exist. They expressed thoughts of the brain, emotions of the heart, the griefs and joys, the hope and despair of men and women. They found strength and beauty on every hand. They found their angels here. They were true to human experience and they touched the brain and heart of the world. In the tragedies and comedies of life, in the smiles and tears, in the ecstasies of love, in the darkness of death, in the dawn of hope, they found their materials for statue and song, for poem and painting. Poetry and art are the children of this world, born and nourished here. They are human. They have left the winged monsters of heaven, the malicious deformities of h.e.l.l, and have turned their attention to men and women, to the things of this life.

There is a poem called "The Skylark," by Sh.e.l.ley, graceful as the motions of flames. Another by Robert Burns, called "The Daisy,"

exquisite, perfect as the pearl of virtue in the beautiful breast of a loving girl. Between this lark and this daisy, neither above nor below, you will find all the poetry of the world. Eloquence, sublimity, poetry and art must have the foundation of fact, of reality. Imaginary worlds and beings are nothing to us.

At last the old creeds are becoming cruel and vulgar. We now have imagination enough to put ourselves in the place of others. Believers in h.e.l.l, in eternal pain, like murderers, lack imagination. The murderer has not imagination enough to see his victim dead. He does not see the sightless and pathetic eyes. He does not see the widow's arms about the corpse, her lips upon the dead. He does not hear the sobs of children.

He does not see the funeral. He does not hear the clods as they fall on the coffin. He does not feel the hand of arrest, the scene of the trial is not before him. He does not hear the awful verdict, the sentence of the court, the last words. He does not see the scaffold, nor feel about his throat the deadly noose.

Let us develop the brain, civilize the heart, and give wings to the imagination.

VII.

IF we abandon myth and miracle, if we discard the supernatural and the scheme of redemption, how are we to civilize the world?

Is falsehood a reforming power? Is credulity the mother of virtue? Is there any saving grace in the impossible and absurd? Did wisdom perish with the dead? Must the civilized accept the religion of savages?

If we wish to reform the world we must rely on truth, on fact, on reason. We must teach men that they are good or bad for themselves, that others cannot be good or bad for them, that they cannot be charged with the crimes, or credited with the virtues of others. We must discard the doctrine of the atonement, because it is absurd and immoral. We are not accountable for the sins of "Adam" and the virtues of Christ cannot be transferred to us. There can be no vicarious virtue, no vicarious vice.

Why should the sufferings of the innocent atone for the crimes of the guilty. According to the doctrine of the atonement right and wrong do not exist in the nature of things, but in the arbitrary will of the Infinite. This is a subversion of all ideas of justice and mercy.

An act is good, bad, or indifferent, according to its consequences. No power can step between an act and its natural consequences. A governor may pardon the criminal, but the natural consequences of the crime remain untouched. A G.o.d may forgive, but the consequences of the act forgiven, are still the same. We must teach the world that the consequences of a bad action cannot be avoided, that they are the invisible police, the unseen avengers, that accept no gifts, that hear no prayers, that no cunning can deceive.

We do not need the forgiveness of G.o.ds, but of ourselves and the ones we injure. Rest.i.tution without repentance is far better than repentance without rest.i.tution.

We know nothing of any G.o.d who rewards, punishes or forgives.

We must teach our fellow-men that honor comes from within, not from without, that honor must be earned, that it is not alms, that even an infinite G.o.d could not enrich the beggar's palm with the gem of honor.

Teach them also that happiness is the bud, the blossom and the fruit of good and n.o.ble actions, that it is not the gift of any G.o.d; that it must be earned by man--must be deserved.

In this world of ours there is no magic, no sleight-of-hand, by which consequences can be made to punish the good and reward the bad.

Teach men not to sacrifice this world for some other, but to turn their attention to the natural, to the affairs of this life. Teach them that theology has no known foundation, that it was born of ignorance and fear, that it has hardened the heart, polluted the imagination and made fiends of men.

Theology is not for this world. It is no part of real religion. It has nothing to do with goodness or virtue. Religion does not consist in wors.h.i.+ping G.o.ds, but in adding to the well-being, the happiness of man.

No human being knows whether any G.o.d exists or not, and all that has been said and written about "our G.o.d," or the G.o.ds of other people, has no known fact for a foundation. Words without thoughts, clouds without rain.

Let us put theology out of religion.

Church and state should be absolutely divorced. Priests pretend that they have been selected by, and that they get their power from G.o.d.

Kings occupy their thrones in accordance with the will of G.o.d. The pope declares that he is the agent, the deputy of G.o.d and that by right he should rule the world. All these pretentions and a.s.sertions are perfectly absurd and yet they are acknowledged and believed by millions.

Get theology out of government and kings will descend from their thrones. All will admit that governments get their powers from the consent of the governed, and that all persons in office are the servants of the people. Get theology out of government and chaplains will be dismissed from Legislatures, from Congress, from the army and navy. Get theology out of government and people will be allowed to express their honest thoughts about "inspired books" and superst.i.tious creeds. Get theology out of government and priests will no longer steal a seventh of our time. Get theology out of government and the clergy will soon take their places with augurs and soothsayers, with necromancers and medicine-men.

Get theology out of education. Nothing should be taught in a school that somebody does not know.

There are plenty of things to be learned about this world, about this life. Every child should be taught to think, and that it is dangerous not to think. Children should not be taught the absurdities, the cruelties and imbecilities of superst.i.tion. No church should be allowed to control the common school, and public money should not be divided between the hateful and warring sects. The public school should be secular, and only the useful should be taught. Many of our colleges are under the control of churches. Presidents and professors are mostly ministers of the gospel and the result is that all facts inconsistent with the creeds are either suppressed or denied. Only those professors who are naturally stupid or mentally dishonest can retain their places.

Those who tell the truth, who teach the facts, are discharged.

In every college truth should be a welcome guest. Every professor should be a finder, and every student a learner, of facts. Theology and intellectual dishonesty go together. The teacher of children should be intelligent and perfectly sincere.

Let us get theology out of education.

The pious denounce the secular schools as G.o.dless. They should be. The sciences are all secular, all G.o.dless. Theology bears the same relation to science that the black art does to chemistry, that magic does to mathematics. It is something that cannot be taught, because it cannot be known. It has no foundation in fact. It neither produces, nor accords with, any image in the mind. It is not only unknowable but unthinkable.

Through hundreds and thousands of generations men have been discussing, wrangling and fighting about theology. No advance has been made. The robed priest has only reached the point from which the savage tried to start.

We know that theology always has and always will make enemies. It sows the seeds of hatred in families and nations. It is selfish, cruel, revengeful and malicious. It has heaven for the few and perdition for the many. We now know that credulity is not a virtue and that intellectual courage is. We must stop rewarding hypocrisy and bigotry.

We must stop persecuting the thinkers, the investigators, the creators of light, the civilizers of the world.

VIII.

WILL the unknown, the mysteries of life and itiations of the mind, forever furnish food for superst.i.tion? Will the G.o.ds and ghosts perish or simply retreat before the advancing hosts of science, and continue to crouch and lurk just beyond the horizon of the known? Will darkness forever be the womb and mother of the supernatural?

A little while ago priests told peasants that the New Jerusalem, the celestial city was just above the clouds. They said that its walls and domes and spires were just beyond the reach of human sight. The telescope was invented and those who looked at the wilderness of stars, saw no city, no throne. They said to the priests: "Where is your New Jerusalem?" The priests cheerfully and confidently replied. "It is just beyond where you see."

At one time it was believed that a race of men existed "with their heads beneath their shoulders." Returning travelers from distant lands were asked about these wonderful people and all replied that they had not seen them. "Oh," said the believers in the monsters, "the men with heads beneath their shoulders live in a country that you did not visit." And so the monsters lived and flourished until all the world was known. We cannot know the universe. We cannot travel infinite distances, and so, somewhere in sh.o.r.eless s.p.a.ce there will always be room for G.o.ds and ghosts, for heavens and h.e.l.ls. And so it may be that superst.i.tion will live and linger until the world becomes intelligent enough to build upon the foundation of the known, to keep the imagination within the domain of the probable, and to believe in the natural--_until the supernatural shall have been demonstrated_.

Savages knew all about G.o.ds, about heavens and h.e.l.ls before they knew anything about the world in which they lived. They were perfectly familiar with evil spirits, with the invisible phantoms of the air, long before they had any true conception of themselves. So, they knew all about the origin and destiny of the human race. They were absolutely certain about the problems, the solution of which, philosophers know, is beyond the limitations of the mind. They understood astrology, but not astronomy, knew something of magic, but nothing about chemistry. They were wise only as to those things about which nothing can be known.

The poor Indian believed in the "Great Spirit" and saw "design" on every hand.--Trees were made that he might have bows and arrows, wood for his fire and bark for his wigwam--rivers and lakes to give him fish, wild beasts and corn that he might have food, and the animals had skins that he might have clothes.

Primitive peoples all reasoned in the same way, and modern Christians follow their example. They knew but little of the world and thought that it had been made expressly for the use of man. They did not know that it was mostly water, that vast regions were locked in eternal ice and that in most countries the conditions were unfavorable to human life. They knew nothing of the countless enemies of man that live unseen in water, food and air. Back of the little good they knew they put G.o.ds and back of the evil, devils. They thought it of the greatest importance to gain the good will of the G.o.ds, who alone could protect them from the devils.

Those who wors.h.i.+ped these G.o.ds, offered sacrifices, and obeyed priests, were considered loyal members of the tribe or community, and those who refused to wors.h.i.+p were regarded as enemies and traitors. The believers, in order to protect themselves from the anger of the G.o.ds, exiled or destroyed the infidels.

Believing as they did, the course they pursued was natural. They not only wished to protect themselves from disease and death, from pestilence and famine in this world but the souls of their children from eternal pain in the next. Their G.o.ds were savages who demanded flattery and wors.h.i.+p not only, but the acceptance of a certain creed. As long as Christians believe in eternal punishment they will be the enemies of those who investigate and contend for the authority of reason, of those who demand evidence, who care nothing for the unsupported a.s.sertions of the dead or the illogical inferences of the living.

Science always has been, is, and always will be modest, thoughtful, truthful. It has but one object: The ascertainment of truth. It has no prejudice, no hatred. It is in the realm of the intellect and cannot be swayed or changed by pa.s.sion. It does not try to please G.o.d, to gain heaven or avoid h.e.l.l. It is for this world, for the use of man. It is perfectly candid. It does not try to conceal, but to reveal. It is the enemy of mystery, of pretence and canc. It does not ask people to be solemn, but sensible. It calls for and insists on the use of all the senses, of all the faculties of the mind. It does not pretend to be "holy" or "inspired." It courts investigation, criticism and even denial. It asks for the application of every test, for trial by every standard. It knows nothing of blasphemy and does not ask for the imprisonment of those who ignorantly or knowingly deny the truth. The good that springs from a knowledge of the truth is the only reward it offers, and the evil resulting from ignorance is the only punishment it threatens. Its effort is to reform the world through intelligence.

On the other hand theology is, always has been, and always will be, ignorant, arrogant, puerile and cruel. When the church had power, hypocrisy was crowned and honesty imprisoned. Fraud wore the tiara and truth was a convict, Liberty was in chains, Theology has always sent the worst to heaven, the best to h.e.l.l.

Let me give you a scene from the day of judgment. Christ is upon his throne, his secretary by his side. A soul appears. This is what happens--

"What is your name?"

Torquemada.

"Were you a Christian?"

I was.

"Did you endeavor to convert your fellow-men?"

I did. I tried to convert them by persuasion, by preaching and praying and even by force.

"What did you do?"

I put the heretics in prison, in chains. I tore out their tongues, put out their eyes, crushed their bones, stretched them upon racks, roasted their feet, and if they remained obdurate I flayed them alive or burned them at the stake.

"And did you do all this for my glory?"