Church of England............................................... 1,400
Dissenters............................................................
150
Infidels................................................................
5
These statistics are taken from the report of the British Parliament, which, for learning and intelligence, as a deliberative body, has not its superior, if it has its equal, in the world, and it is surely a sufficiently Christian body to be accepted as authority in this matter, since a large number of its members are clergymen. These statistics hardly sustain the allegation that "Infidelity is coupled with impurity."
We are willing to stand upon our record. But, lest it be claimed that this is a British peculiarity, allow me to defer to the patriotic sentiment of my readers by one other little set of tables which, while not complete, is equally as suggestive.
"In sixty-six different prisons, jails, reformatories, refuges, penitentiaries, and lock-ups there were, for the years given in reports, 41,335 men and boys, women and girls, of the following religious sects:
Catholics..................................................................
16,431
Church of England....................................................
9,975
Eighteen other Protestant denominations.................... 14,811
Universalists.............................................................
5
Jews, Chinese, and Mormons..................................... 110
Infidels (two so-called, one avowed)............................ 3
"These included the prisons of Iowa, Michigan, Tennessee, New York, Pennsylvania, Connecticut, Indiana, Illinois, and Canada."
Present these two tables to those who a.s.sure you that crime follows in the wake of Infidelity, and you will have time to take a comfortable nap before your Christian friend returns to the attack or braces up after the shock sustained by his sentiments and inflicted by these two small but truly suggestive tables.
One cold fact like this will inoculate one of the faithful with more modesty than an hour of usual argument based upon the a.s.sumptions of the clergy and the ignorance of his hearers.
Infidels are not perfect. Many of them need reconstruction sadly, but the above data seem to indicate that they compare rather favorably with their fellow-men in the matter of good citizenship.
"Moreover, as Goethe has already shown, the celebrated Mosaic moral precepts, the so-called Ten Commandments, were _not_ upon the tables upon which Moses wrote the laws of the covenant which G.o.d made with his people.
"Even the extraordinary diversity of the many religions diffused over the surface of the earth suffices to show that they can stand in no necessary connection with morals, as it is well known that wherever tolerably well-ordered political and social conditions exist, the moral precepts in their essential principles are the same, whilst when such conditions are wanting, a wild and irregular confusion, or even an entire deficiency of moral notions is met with.* History also shows incontrovertibly that religion and morality have by no means gone hand in hand in strength and development, but that even contrariwise the most religious times and countries have produced the greatest number of crimes and sins against the laws of morality, and indeed, as daily experience teaches, still produce them. The history of nearly all religions is filled with such horrible abominations, ma.s.sacres, and boundless wickednesses of every kind that at the mere recollection of them the heart of a philanthropist seems to stand still, and we turn with disgust and horror from a mental aberration which could produce such deeds. If it is urged in vindication of religion that it has advanced and elevated human civilization, even this merit appears very doubtful in presence of the facts of history, and at least as very rarely or isolatedly the case. In general, however, it cannot be denied that most systems of religion have proved rather inimical than friendly to civilization. For religion, as already stated, tolerates no doubt, no discussion, no contradiction, no investigations, those eternal pioneers of the future of science and intellect! Even the simple circ.u.mstance that our present state of culture has already long since left far behind it all and even the highest intellectual ideals established and elaborated by former religions may show how little intellectual progress is influenced by religion. Mankind is perpetually being thrown to and fro between science, and religion, but it advances moro intellectually, morally and physically in proportion as it turns away from religion and to science.
* "In China, where people are, as is well-known, very indifferent or tolerant in religious matters, this fine proverb is current: Religions are various, but reason is one, and we are all brothers.""
"It is therefore clear that for our present age and for the future a foundation must be sought and found for culture and morality, different from that which can be furnished to us by religion. It is not the fear of G.o.d that acts amelioratingly or enn.o.blingly upon manners, of which the middle ages furnish us with a striking proof; but the enn.o.bling of the conception of the world in general which goes hand in hand with the advance of civilization. Let us then give up making a show of the profession of hypocritical words of faith, the only purpose of which seems to be that they may be continually shown to be lies by the actions and deeds of their professors! The man of the future will feel far more happy and contented when he has not to contend at every step of his intellectual forward development with those tormenting contradictions between knowledge and faith which plague his youth, and occupy his mature age unnecessarily with the slow renunciation of the notions which he imbibed in his youth. What we sacrifice to G.o.d, we take away from mankind, and absorb a great part of his best intellectual powers in the pursuit of an unattainable goal. At any rate, the least that we can expect in this respect from the state and society of the future is a complete separation between ecclesiastical and worldly affairs, or an absolute emanc.i.p.ation of the state and the school from every ecclesiastical influence.
"Education must be founded upon _knowledge_, not upon _faith_; and religion itself should be taught in the public schools only as religious history and as an objective or scientific exposition of the different religious systems prevailing among mankind. Any one who, after such an education, still experiences the need of a definite law or rule of faith may then attach himself to any religious sect that may seem good to him, but cannot claim that the community should bear the cost of this special fancy!
"As regards Christianity, or the _Paulinism_ which is falsely called Christianity, it stands, by its dogmatic portion or contents, in such striking and irreconcilable, nay absolutely absurd contradiction with all the acquisitions and principles of modern science that its future tragical fate can only be a question of time. But even its ethical contents or its moral principles are in no way essentially distinguished above those of other peoples, and were equally well and in part better known to mankind even _before_ its appearance. Not only in this respect, but also in its supposed character as the _world-religion_, it is excelled by the much older and probably most widely diffused religious system in the world, the celebrated _Buddhism_, which recognizes neither the idea of a personal G.o.d, nor that of a personal duration, and nevertheless teaches an extremely pure, amiable, and even ascetic morality. The doctrine of Zoroaster or Zarathrustra also, 1800 years B. C, taught the principles of humanity and toleration for those of different modes of thinking in a manner and purity which were unknown to the Semitic religions and especially to Christianity. Christianity originated and spread, as is well-known, at a time of general decline of manners, and of very great moral and national corruption; and its extraordinary success must be partly explained by the prevalence of a sort of intellectual and moral disease which had overpowered the spirits of men after the fall of the ancient civilization and under the demoralizing influence of the gradual collapse of the great Roman empire. But even at that time those who stood intellectually high and looked deeply into things recognized the whole danger of this new turn of mind, and it is very remarkable that the best and most benevolent of the Roman emperors, such as Marcus Aurelius, Julian, etc., were the most zealous persecutors of Christianity, whilst it was tolerated by the bad ones, such as Commodus, Heliogabalus, etc. When it had gradually attained the superiority, one of its first sins against intellectual progress consisted in the destruction by Christian fanaticism of the celebrated Library of Alexandria, which contained all the intellectual treasures of antiquity--an incalculable loss to science, which can never be replaced. It is usually a.s.serted in praise of Christianity that in the middle ages the Christian monasteries were the preservers of science and literature, but even this is correct only in a very limited sense, since boundless ignorance and rudeness generally prevailed in the monasteries, and innumerable ecclesiastics could not even read. Valuable literary treasures on parchment contained in the libraries of the monasteries were destroyed, the monks when they wanted money selling the books as parchment, or tearing out the leaves and writing psalms upon them. Frequently they entirely effaced the ancient cla.s.sics, to make room for their foolish legends and homilies; nay, the reading of the cla.s.sics, such as Aristotle for example, was directly forbidden by papal decrees.
"In New Spain Christian fanaticism immediately destroyed whatever of arts and civilization existed among the natives, and that this was not inconsiderable is shown by the numerous monuments now in ruins which place beyond a doubt the former existence of a tolerably high degree of culture. But in the place of this not a trace of Christian civilization is now to be observed among the existing Indians, and the resident Catholic clergy keep the Indians purposely in a state of the greatest ignorance and stupidity (see Richthofen, Die Zustande der Republic Mexico, Berlin, 1854).
"Thus Christianity has always acted consistently in accordance with the principles of one of the fathers of the Church, Tertullian, who says: "_Desire of knowledge is no longer necessary since Jesus Christ, nor is investigation necessary since the Gospel._" If the civilization of the European and especially of Christian Nations has notwithstanding made such enormous progress in the course of centuries, an unprejudiced consideration of history can only tell us that this has taken place not by means of Christianity, but in spite of it. And this is a sufficient indication to what an extent this civilization must still be capable of development when once it shall be completely freed from the narrow bounds of old superst.i.tious and religious embarra.s.sments!"
"We must therefore endeavor to form convictions which are not to stand once and for all, as philosophers and theologians usually do, but such as may change and become improved with the advance of knowledge. Whoever does not recognize this and gives himself up once for all to a belief which he regards as final truth, whether it be of a theological or philosophical kind, is of course incapable of accepting a conviction supported upon scientific grounds. Unfortunately our whole education is founded upon an early systematic curbing and fettering of the intellect in the direction of dogmatic (philosophical or theological) doctrines of faith, and only a comparatively small number of strong minds succeed in after years in freeing themselves by their own powers from these fetters, whilst the majority remain captive in the accustomed bonds and form their judgment in accordance with the celebrated saying of Bishop Berkeley: "Few men think; but all will have opinions.""--Buchner, "Man in the Past, Present, and Future."
Appendix U.
"And here it may be remarked, once for all, that no man who has subscribed to creeds and formulas, whether in theology or philosophy, can be an unbiased investigator of the truth or an unprejudiced judge of the opinions of others. His sworn preconceptions warping his discernment, adherence to his sect or party engenders intolerance to the honest convictions of other inquirer? Beliefs we may and must have, but a belief to be changed with new and advancing knowledge impedes no progress, while a creed subscribed to as _ultimate truth, and sworn to be defended_, not only puts a bar to further research, but as a consequence throws the odium of distrust on all that may seem to oppose it.
"Even when such odium cannot deter, it annoys and irritates; hence the frequent unwillingness of men of science to come prominently forward with the avowal of their beliefs.
"It is time this delicacy were thrown aside, and such theologians plainly told that the skepticism and Infidelity--if skepticism and Infidelity there be--lies all on their own side.
"There is no skepticism so offensive as that which doubts the facts of honest and careful observation; no Infidelity so gross as that which disbelieves the deductions of competent and unbiased judgments."--David Page, "Man," etc., Edinburgh, 1867.
Appendix V.
Since I have recorded this incident of my lecture in Chicago, it is peculiarly fitting and pleasant to be able to give the following extract from the review of the first edition of this book printed in the _Chicago Times_. No great daily paper would have dared to print such a comment a few years ago. To-day it is stated as a matter quite beyond controversy:
"She takes considerable pains to show _what one would think need scarcely be insisted upon in our day_, that the morals of civilization--morals in general, indeed--are not at all based in or dependent upon religion, certainly not on Christianity, since the so-called "golden rule" the highest principle of morality, antedates Christianity a thousand years."
ADDRESS TO THE CLERGY AND OTHERS.
Up to the present time I have tried to reply personally to each one who has favored me with a letter of thanks, criticism, or praise of the little book, "Men, Women, and G.o.ds, and Other Lectures," just published, but I find that if I continue to do this I shall have but little time for anything else.
The very unexpected welcome which the book has received prompts me to take this plan and means of replying to many who have honored me by writing me personal letters. First, permit me to thank those who have written letters of praise and grat.i.tude, and to say that, although I may be unable to reply in a private letter, I am not indifferent to these evidences of your interest, and am greatly helped in my work by your sympathy and encouragement. I have also received most courteous letters from various clergymen who, disagreeing with me, desire to convert me either by mail or personal (private) interviews.
It is wholly impossible for me to grant these requests, since my time and strength are demanded in other work, but I wish to say here what I have written to several of my clerical correspondents, and desire to say to them all.
Although I cannot enter into private correspondence with, nor grant personal interviews to, such a number of your body, I am entirely willing to respond in a public way to any replies to my arguments which come under the following conditions:
1. On page fourteen of the introduction to my book Col. Ingersoll says: "No human being can answer her arguments. There is no answer. All the priests in the world cannot explain away her objections. There is no explanation. They should remain dumb unless they can show that the impossible is the probable, that slavery is better than freedom, that polygamy is the friend of woman, that the innocent can justly suffer for the guilty, and that to persecute for opinion"s sake is an act of love and worship."
Now, whenever any one of these gentlemen who wish to convert me will show that the Colonel is wrong in this brief paragraph; whenever they will, in print or in public, refute the arguments to which he refers, and to which they object, I shall not be slow to respond.