Did they not follow one who offered a reward to those who would desert fathers and mothers? Of course you have only to go back a few generations in your family to find a Field who was not a Presbyterian.
After that you find a Presbyterian. Was he base enough and infamous enough to heap contempt upon the religion of his father and mother? All the Protestants in the time of Luther lacked in respect for the religion of their fathers and mothers. According to your idea, Progress is a Prodigal Son. If one is bound by the religion of his father and mother, and his father happens to be a Presbyterian and his mother a Catholic, what is he to do? Do you not see that your doctrine gives intellectual freedom only to foundlings?
If by Christianity you mean the goodness, the spirit of forgiveness, the benevolence claimed by Christians to be a part, and the princ.i.p.al part, of that peculiar religion, then I do not agree with you when you say that "Christ is Christianity and that it stands or falls with him."
You have narrowed unnecessarily the foundation of your religion. If it should be established beyond doubt that Christ never existed, all that is of value in Christianity would remain, and remain unimpaired.
Suppose that we should find that Euclid was a myth, the science known as mathematics would not suffer. It makes no difference who painted or chiseled the greatest pictures and statues, so long as we have the pictures and statues. When he who has given the world a truth pa.s.ses from the earth, the truth is left. A truth dies only when forgotten by the human race. Justice, love, mercy, forgiveness, honor, all the virtues that ever blossomed in the human heart, were known and practiced for uncounted ages before the birth of Christ.
You insist that religion does not leave man in "abject terror"--does not leave him "in utter darkness as to his fate."
Is it possible to know who will be saved? Can you read the names mentioned in the decrees of the Infinite? Is it possible to tell who is to be eternally lost? Can the imagination conceive a worse fate than your religion predicts for a majority of the race? Why should not every human being be in "abject terror" who believes your doctrine? How many loving and sincere women are in the asylums to-day fearing that they have committed "the unpardonable sin"--a sin to which your G.o.d has attached the penalty of eternal torment, and yet has failed to describe the offence? Can tyranny go beyond this--fixing the penalty of eternal pain for the violation of a law not written, not known, but kept in the secrecy of infinite darkness? How much happier it is to know nothing about it, and to believe nothing about it! How much better to have no G.o.d!
You discover a "Great Intelligence ordering our little lives, so that even the trials that we bear, as they call out the finer elements of character, conduce to our future happiness." This is an old explanation--probably as good as any. The idea is, that this world is a school in which man becomes educated through tribulation--the muscles of character being developed by wrestling with misfortune. If it is necessary to live this life in order to develop character, in order to become worthy of a better world, how do you account for the fact that billions of the human race die in infancy, and are thus deprived of this necessary education and development? What would you think of a schoolmaster who should kill a large proportion of his scholars during the first day, before they had even had the opportunity to look at "A"?
You insist that "there is a power behind Nature making for righteousness."
If Nature is infinite, how can there be a power outside of Nature? If you mean by "a power making for righteousness" that man, as he becomes civilized, as he becomes intelligent, not only takes advantage of the forces of Nature for his own benefit, but perceives more and more clearly that if he is to be happy he must live in harmony with the conditions of his being, in harmony with the facts by which he is surrounded, in harmony with the relations he sustains to others and to things; if this is what you mean, then there is "a power making for righteousness." But if you mean that there is something supernatural back of Nature directing events, then I insist that there can by no possibility be any evidence of the existence of such a power.
The history of the human race shows that nations rise and fall. There is a limit to the life of a race; so that it can be said of every dead nation, that there was a period when it laid the foundations of prosperity, when the combined intelligence and virtue of the people const.i.tuted a power working for righteousness, and that there came a time when this nation became a spendthrift, when it ceased to acc.u.mulate, when it lived on the labors of its youth, and pa.s.sed from strength and glory to the weakness of old age, and finally fell palsied to its tomb.
The intelligence of man guided by a sense of duty is the only power that makes for righteousness.
You tell me that I am waging "a hopeless war," and you give as a reason that the Christian religion began to be nearly two thousand years before I was born, and that it will live two thousand years after I am dead.
Is this an argument? Does it tend to convince even yourself? Could not Caiaphas, the high priest, have said substantially this to Christ? Could he not have said: "The religion of Jehovah began to be four thousand years before you were born, and it will live two thousand years after you are dead"? Could not a follower of Buddha make the same illogical remark to a missionary from Andover with the glad tidings? Could he not say: "You are waging a hopeless war. The religion of Buddha began to be twenty-five hundred years before you were born, and hundreds of millions of people still worship at Great Buddha"s shrine"?
Do you insist that nothing except the right can live for two thousand years? Why is it that the Catholic Church "lives on and on, while nations and kingdoms perish"? Do you consider that the "survival of the fittest"?
Is it the same Christian religion now living that lived during the Middle Ages? Is it the same Christian religion that founded the Inquisition and invented the thumbscrew? Do you see no difference between the religion of Calvin and Jonathan Edwards and the Christianity of to-day? Do you really think that it is the same Christianity that has been living all these years? Have you noticed any change in the last generation? Do you remember when scientists endeavored to prove a theory by a pa.s.sage from the Bible, and do you now know that believers in the Bible are exceedingly anxious to prove its truth by some fact that science has demonstrated? Do you know that the standard has changed?
Other things are not measured by the Bible, but the Bible has to submit to another test. It no longer owns the scales. It has to be weighed,--it is being weighed,--it is growing lighter and lighter every day. Do you know that only a few years ago "the glad tidings of great joy"
consisted mostly in a description of h.e.l.l? Do you know that nearly every intelligent minister is now ashamed to preach about it, or to read about it, or to talk about it? Is there any change? Do you know that but few ministers now believe in the "plenary inspiration" of the Bible, that from thousands of pulpits people are now told that the creation according to Genesis is a mistake, that it, never was as wet as the flood, and that the miracles of the Old Testament are considered simply as myths or mistakes?
How long will what you call Christianity endure, if it changes as rapidly during the next century as it has during the last? What will there be left of the supernatural?
It does not seem possible that thoughtful people can, for many years, believe that a being of infinite wisdom is the author of the Old Testament, that a being of infinite purity and kindness upheld polygamy and slavery, that he ordered his chosen people to ma.s.sacre their neighbors, and that he commanded husbands and fathers to persecute wives and daughters unto death for opinion"s sake.
It does not seem within the prospect of belief that Jehovah, the cruel, the jealous, the ignorant, and the revengeful, is the creator and preserver of the universe.
Does it seem possible that infinite goodness would create a world in which life feeds on life, in which everything devours and is devoured?
Can there be a sadder fact than this: Innocence is not a certain shield?
It is impossible for me to believe in the eternity of punishment. If that doctrine be true, Jehovah is insane.
Day after day there are mournful processions of men and women, patriots and mothers, girls whose only crime is that the word Liberty burst into flower between their pure and loving lips, driven like beasts across the melancholy wastes of Siberian snow. These men, these women, these daughters, go to exile and to slavery, to a land where hope is satisfied with death. Does it seem possible to you that an "Infinite Father" sees all this and sits as silent as a G.o.d of stone?
And yet, according to your Presbyterian creed, according to your inspired book, according to your Christ, there is another procession, in which are the n.o.blest and the best, in which you will find the wondrous spirits of this world, the lovers of the human race, the teachers of their fellow-men, the greatest soldiers that ever battled for the right; and this procession of countless millions, in which you will find the most generous and the most loving of the sons and daughters of men, is moving on to the Siberia of G.o.d, the land of eternal exile, where agony becomes immortal.
How can you, how can any man with brain or heart, believe this infinite lie?
Is there not room for a better, for a higher philosophy? After all, is it not possible that we may find that everything has been necessarily produced, that all religions and superst.i.tions, all mistakes and all crimes, were simply necessities? Is it not possible that out of this perception may come not only love and pity for others, but absolute justification for the individual? May we not find that every soul has, like Mazeppa, been lashed to the wild horse of pa.s.sion, or like Prometheus to the rocks of fate?
You ask me to take the "sober second thought." I beg of you to take the first, and if you do, you will throw away the Presbyterian creed; you will instantly perceive that he who commits the "smallest sin" no more deserves eternal pain than he who does the smallest virtuous deed deserves eternal bliss; you will become convinced that an infinite G.o.d who creates billions of men knowing that they will suffer through all the countless years is an infinite demon; you will be satisfied that the Bible, with its philosophy and its folly, with its goodness and its cruelty, is but the work of man, and that the supernatural does not and cannot exist.
For you personally, I have the highest regard and the sincerest respect, and I beg of you not to pollute the soul of childhood, not to furrow the cheeks of mothers, by preaching a creed that should be shrieked in a mad-house. Do not make the cradle as terrible as the coffin. Preach, I pray you, the gospel of Intellectual Hospitality--the liberty of thought and speech. Take from loving hearts the awful fear.
Have mercy on your fellow-men. Do not drive to madness the mothers whose tears are falling on the pallid faces of those who died in unbelief.
Pity the erring, wayward, suffering, weeping world. Do not proclaim as "tidings of great joy" that an Infinite Spider is weaving webs to catch the souls of men.
Robert G. Ingersoll.
A LAST WORD TO ROBERT G. INGERSOLL
My Dear Colonel Ingersoll:
I have read your Reply to my Open Letter half a dozen times, and each time with new appreciation of your skill as an advocate. It is written with great ingenuity, and furnishes probably as complete an argument as you are able to give for the faith (or want of faith) that is in you.
Doubtless you think it unanswerable, and so it will seem to those who are predisposed to your way of thinking. To quote a homely saying of Mr.
Lincoln, in which there is as much of wisdom as of wit, "For those who like that sort of thing, no doubt that is the sort of thing they do like." You may answer that we, who cling to the faith of our fathers, are equally prejudiced, and that it is for that reason that we are not more impressed by the force of your pleading. I do not deny a strong leaning that way, and yet our real interest is the same--to get at the truth; and, therefore, I have tried to give due weight to whatever of argument there is in the midst of so much eloquence; but must confess that, in spite of all, I remain in the same obdurate frame of mind as before. With all the candor that I can bring to bear upon the question, I find on reviewing my Open Letter scarcely a sentence to change and nothing to withdraw; and am quite willing to leave it as my Declaration of Faith, to stand side by side with your Reply, for intelligent and candid men to judge between us. I need only to add a few words in taking leave of the subject.
You seem a little disturbed that "some of my brethren" should look upon you as "a monster" because of your unbelief. I certainly do not approve of such language, although they would tell me that it is the only word which is a fit response to your ferocious attacks upon what they hold most sacred. You are a born gladiator, and when you descend into the arena, you strike heavy blows, which provoke blows in return. In this very Reply you manifest a particular animosity against Presbyterians.
Is it because you were brought up in that Church, of which your father, whom you regard with filial respect and affection, was an honored minister? You even speak of "the Presbyterian G.o.d!" as if we a.s.sumed to appropriate the Supreme Being, claiming to be the special objects of His favor. Is there any ground for this imputation of narrowness? On the contrary, when we bow our knees before our Maker, it is as the G.o.d and Father of all mankind; and the expression you permit yourself to use, can only be regarded as grossly offensive. Was it necessary to offer this rudeness to the religious denomination in which you were born?
And this may explain, what you do not seem fully to understand, why it is that you are sometimes treated to sharp epithets by the religious press and public. You think yourself persecuted for your opinions. But others hold the same opinions without offence. Nor is it because you express your opinions. n.o.body would deny you the same freedom which is accorded to Huxley or Herbert Spencer. It is not because you exercise your liberty of judgment or of speech, but because of the way in which you attack others, holding up their faith to all manner of ridicule, and speaking of those who profess it as if they must be either knaves or fools. It is not in human nature not to resent such imputations on that which, however incredible to you, is very precious to them. Hence it is that they think you a rough antagonist; and when you shock them by such expressions as I have quoted, you must expect some pretty strong language in return. I do not join them in this, because I know you, and appreciate that other side of you which is manly and kindly and chivalrous. But while I recognize these better qualities, I must add in all frankness that I am compelled to look upon you as a man so embittered against religion that you cannot think of it except as a.s.sociated with cant, bigotry, and hypocrisy. In such a state of mind it is hardly possible for you to judge fairly of the arguments for its truth.
I believe with you, that reason was given us to be exercised, and that when man seeks after truth, his mind should be, as you say Darwin"s was, "as free from prejudice as the mariner"s compa.s.s." But if he is warped by pa.s.sion so that he cannot see things truly, then is he responsible.
It is the moral element which alone makes the responsibility. Nor do I believe that any man will be judged in this world or the next for what does not involve a moral wrong. Hence your appalling statement, "The G.o.d you worship will, according to your creed, torture (!) through all the endless years the man who entertains an honest doubt," does not produce the effect intended, simply because I do not affirm nor believe any such thing. I believe that, in the future world, every man will be judged according to the deeds done in the body, and that the judgment, whatever it may be, will be transparently just. G.o.d is more merciful than man.
He desireth not the death of the wicked. Christ forgave, where men would condemn, and whatever be the fate of any human soul, it can never be said that the Supreme Ruler was wanting either in justice or mercy.
This I emphasize because you dwell so much upon the subject of future retribution, giving it an attention so constant as to be almost exclusive. Whatever else you touch upon, you soon come back to this as the black thunder-cloud that darkens all the horizon, casting its mighty shadows over the life that now is and that which is to come. Your denunciations of this "inhuman" belief are so reiterated that one would be left to infer that there is nothing else in Religion; that it is all wrath and terror. But this is putting a part for the whole. Religion is a vast system, of which this is but a single feature: it is but one doctrine of many; and indeed some whom no one will deny to be devout Christians, do not hold it at all, or only in a modified form, while with all their hearts they accept and profess the Religion that Christ came to bring into the world.
Archdeacon Farrar, of Westminster Abbey, the most eloquent preacher in the Church of England, has written a book ent.i.tled "Eternal Hope," in which he argues from reason and the Bible, that this life is not "the be-all and end-all" of human probation; but that in the world to come there will be another opportunity, when countless millions, made wiser by unhappy experience, will turn again to the paths of life; and that so in the end the whole human race, with the exception of perhaps a few who remain irreclaimable, will be recovered and made happy forever. Others look upon "eternal death" as merely the extinction of being, while immortality is the reward of pre-eminent virtue, interpreting in that sense the words, "The wages of sin is death but the gift of G.o.d is eternal life through Jesus Christ our Lord." The latter view might recommend itself to you as the application of "the survival of the fittest" to another world, the worthless, the incurably bad, of the human race being allowed to drop out of existence (an end which can have no terrors for you, since you look upon it as the common lot of all men,) while the good are continued in being forever. The acceptance of either of these theories would relieve your mind of that "horror of great darkness" which seems to come over it whenever you look forward to retribution beyond the grave.
But while conceding all liberty to others I cannot so easily relieve myself of this stern and rugged truth. To me moral evil in the universe is a tremendous reality, and I do not see how to limit it within the bounds of time. Retribution is to me a necessary part of the Divine law.
A law without a penalty for its violations is no law. But I rest the argument for it, not on the Bible, but _on principles which you yourself acknowledge_. You say, "There are no punishments, no rewards: there are consequences." Very well, take the "consequences," and see where they lead you. When a man by his vices has reduced his body to a wreck and his mind to idiocy, you say this is the "consequence" of his vicious life. Is it a great stretch of language to say that it is his "punishment," and nonetheless punishment because self-inflicted? To the poor sufferer raving in a madhouse, it matters little what it is called, so long as he is experiencing the agonies of h.e.l.l. And here your theory of "consequences," if followed up, will lead you very far. For if man lives after death, and keeps his personal ident.i.ty, do not the "consequences" of his past life follow him into the future? And if his existence is immortal, are not the consequences immortal also? And what is this but endless retribution?
But you tell me that the moral effect of retribution is destroyed by the easy way in which a man escapes the penalty. He has but to repent, and he is restored to the same condition before the law as if he had not sinned. Not so do I understand it. "I believe in the forgiveness of sins," but forgiveness does not reverse the course of nature; it does not prevent the operation of natural law. A drunkard may repent as he is nearing his end, but that does not undo the wrong that he has done, nor avert the consequences. In spite of his tears, he dies in an agony of shame and remorse. The inexorable law must be fulfilled.
And so in the future world. Even though a man be forgiven, he does not wholly escape the evil of his past life. A retribution follows him even within the heavenly gates; for if he does not suffer, still that bad life has so shriveled up his moral nature as to diminish his power of enjoyment. There are degrees of happiness, as one star differeth from another star in glory; and he who begins wrong, will find that it is not as well to sin and repent of it as not to sin at all. He enters the other world in a state of spiritual infancy, and will have to begin at the bottom and climb slowly upward.
We might go a step farther, and say that perhaps heaven itself has not only its lights but its shadows, in the reflections that must come even there. We read of "the book of G.o.d"s remembrance," but is there not another book of remembrance in the mind itself--a book which any man may well fear to open and to look thereon? When that book is opened, and we read its awful pages, shall we not all think "what might have been?" And will those thoughts be wholly free from sadness? The drunken brute who breaks the heart that loved him may weep bitterly, and his poor wife may forgive him with her dying lips; but _he cannot forgive himself _, and _never_ can he recall without grief that bowed head and that broken heart. This preserves the element of retribution, while it does not shut the door to forgiveness and mercy.
But we need not travel over again the round of Christian doctrines.
My faith is very simple; it revolves around two words; G.o.d and Christ. These are the two centres, or, as an astronomer might say, the double-star, or double-sun, of the great orbit of religious truth.
As to the first of these, you say "There can be no evidence to my mind of the existence of such a being, and my mind is so that it is incapable of even thinking of an infinite personality;" and you gravely put to me this question: "Do you really believe that this world is governed by an infinitely wise and good G.o.d? Have you convinced even yourself of this?"
Here are two questions--one as to the existence of G.o.d, and the other as to His benevolence. I will answer both in language as plain as it is possible for me to use.
First, Do I believe in the existence of G.o.d? I answer that it is impossible for me not to believe it. I could not disbelieve it if I would. You insist that belief or unbelief is not a matter of choice or of the will, but of evidence. You say "the brain thinks as the heart beats, as the eyes see." Then let us stand aside with all our prepossessions, and open our eyes to what we can see.
When Robinson Crusoe in his desert island came down one day to the seash.o.r.e, and saw in the sand the print of a human foot, could he help the instantaneous conviction that a man had been there? You might have tried to persuade him that it was all chance,--that the sand had been washed up by the waves or blown by the winds, and taken this form, or that some marine insect had traced a figure like a human foot,--you would not have moved him a particle. The imprint was there, and the conclusion was irresistible: he did not believe--he knew that some human being, whether friend or foe, civilized or savage, had set his foot upon that desolate sh.o.r.e. So when I discover in the world (as I think I do) mysterious footprints that are certainly not human, it is not a question whether I shall believe or not: I cannot help believing that some Power greater than man has set foot upon the earth.