Superstition in All Ages 73 – Knoop · Library Across
Freethought · Atheism
Superstition in All Ages 73Clxxxvii.—Priests, More Than Unbelievers, Act from Interest
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Freethought · Atheism
Superstition in All Ages 73
Clxxxvii.—Priests, More Than Unbelievers, Act from Interest
KnoopEnglish
The apologists of religion repeat to us every day that the passions alone create unbelievers. "It is," they say, "pride, and a desire to distinguish themselves, that make atheists; they seek also to efface the idea of God from their minds, because they have reason to fear His rigorous judgments." Whatever may be the motives which cause men to be irreligious, the thing in question is whether they have found truth. No man acts without motives; let us first examine the arguments--we shall examine the motives afterward--and we shall find that they are more legitimate, and more sensible, than those of many credulous devotees who allow themselves to be guided by masters little worthy of men's confidence.
You say, O priests of the Lord! that the passions cause unbelievers; you pretend that they renounce religion through interest, or because it interferes with their irregular inclinations; you assert that they attack your Gods because they fear their punishments. Ah! yourselves in defending this religion and its chimeras, are you, then, really exempt from passions and interests? Who receive the fees of this religion, on whose behalf the priests are so zealous? It is the priests. To whom does religion procure power, credit, honors, wealth? To the priests! In all countries, who make war upon reason, science, truth, and philosophy and render them odious to the sovereigns and to the people? Who profit by the ignorance of men and their vain prejudices? The priests! You are, O priests, rewarded, honored, and paid for deceiving mortals, and you punish those who undeceive them. The follies of men procure you blessings, offerings, expiations; the most useful truths bring to those who announce them, chains, sufferings, stakes. Let the world judge between us.
CLXXXVIII.--PRIDE, PRESUMPTION, AND CORRUPTION OF THE HEART ARE MORE OFTEN FOUND AMONG PRIESTS THAN AMONG ATHEISTS AND UNBELIEVERS.
Pride and vanity always were and always will be the inherent vices of the priesthood. Is there anything that has a tendency to render men haughty and vain more than the assumption of exercising Heavenly power, of possessing a sacred character, of being the messengers of the Most High? Are not these dispositions continually increased by the credulity of the people, by the deference and the respect of the sovereigns, by the immunities, the privileges, and the distinctions which the clergy enjoy? The common man is, in every country, more devoted to his spiritual guides, whom he considers as Divine men, than to his temporal superiors, whom he considers as ordinary men. Village priests enjoy more honor than the lord or the judge. A Christian priest believes himself far above a king or an emperor. A Spanish grandee having spoken hastily to a monk, the latter said to him, arrogantly, "Learn to respect a man who has every day your God in his hands and your queen at his feet."
Have the priests any right to accuse the unbelievers of pride? Do they distinguish themselves by a rare modesty or profound humility? Is it not evident that the desire to domineer over men is the essence of their profession? If the Lord's ministers were truly modest, would we see them so greedy of respect, so easily irritated by contradictions, so prompt and so cruel in revenging themselves upon those whose opinions offend them? Does not modest science impress us with the difficulty of unraveling truth? What other passion than frenzied pride can render men so ferocious, so vindictive, so devoid of toleration and gentleness? What is more presumptuous than to arm nations and cause rivers of blood, in order to establish or to defend futile conjectures?
You say, O Doctors of Divinity! that it is presumption alone which makes atheists. Teach them, then, what your God is; instruct them about His essence; speak of Him in an intelligible way; tell of Him reasonable things, which are not contradictory or impossible! If you are not in the condition to satisfy them; if, so far, none of you have been able to demonstrate the existence of a God in a clear and convincing way; if, according to your own confession, His essence is as much hidden from you as from the rest of mortals, pardon those who can not admit that which they can neither understand nor reconcile. Do not accuse of presumption and vanity those who have the sincerity to confess their ignorance; accuse not of folly those who find it impossible to believe in contradictions. You should blush at the thought of exciting the hatred of the people and the vengeance of the sovereigns against men who do not think as you do upon a Being of whom you have no idea yourselves. Is there anything more audacious and more extravagant than to reason about an object which it is impossible to conceive of?
You tell us it is corruption of the heart which produces atheists; that they shake off the yoke of the Deity because they fear His terrible judgments. But why do you paint your God in such black colors? Why does this powerful God permit that such corrupt hearts should exist? Why should we not make efforts to break the yoke of a Tyrant who, being able to make of the hearts of men what He pleases, allows them to become perverted and hardened; blinds them; refuses them His grace, in order to have the satisfaction of punishing them eternally for having been hardened, blinded, and not having received the grace which He refused them? The theologians and the priests must feel themselves very sure of Heaven's grace and of a happy future, in order not to detest a Master so capricious as the God whom they announce to us. A God who damns eternally must be the most odious Being that the human mind could imagine.
CLXXXIX.--PREJUDICES ARE BUT FOR A TIME, AND NO POWER IS DURABLE EXCEPT IT IS BASED UPON TRUTH, REASON, AND EQUITY.
No man on earth is truly interested in sustaining error; sooner or later it is compelled to surrender to truth. General interest tends to the enlightenment of mortals; even the passions sometimes contribute to the breaking of some of the chains of prejudice. Have not the passions of some sovereigns destroyed, within the past two centuries in some countries of Europe, the tyrannical power which a haughty Pontiff formerly exercised over all the princes of his sect? Politics, becoming more enlightened, has despoiled the clergy of an immense amount of property which credulity had accumulated in their hands. Should not this memorable example make even the priests realize that prejudices are but for a time, and that truth alone is capable of assuring a substantial well-being?
Have not the ministers of the Lord seen that in pampering the sovereigns, in forging Divine rights for them, and in delivering to them the people, bound hand and foot, they were making tyrants of them? Have they not reason to fear that these gigantic idols, whom they have raised to the skies, will crush them also some day? Do not a thousand examples prove that they ought to fear that these unchained lions, after having devoured nations, will in turn devour them?
We will respect the priests when they become citizens. Let them make use, if they can, of Heaven's authority to create fear in those princes who incessantly desolate the earth; let them deprive them of the right of being unjust; let them recognize that no subject of a State enjoys living under tyranny; let them make the sovereigns feel that they themselves are not interested in exercising a power which, rendering them odious, injures their own safety, their own power, their own grandeur; finally, let the priests and the undeceived kings recognize that no power is safe that is not based upon truth, reason, and equity.
CXC.--HOW MUCH POWER AND CONSIDERATION THE MINISTERS OF THE GODS WOULD HAVE, IF THEY BECAME THE APOSTLES OF REASON AND THE DEFENDERS OF LIBERTY!
The ministers of the Gods, in warring against human reason, which they ought to develop, act against their own interest. What would be their power, their consideration, their empire over the wisest men; what would be the gratitude of the people toward them if, instead of occupying themselves with their vain quarrels, they had applied themselves to the useful sciences; if they had sought the true principles of physics, of government, and of morals. Who would dare reproach the opulence and credit of a corporation which, consecrating its leisure and its authority to the public good, should use the one for studying and meditating, and the other for enlightening equally the minds of the sovereigns and the subjects?
Priests! lay aside your idle fancies, your unintelligible dogmas, your despicable quarrels; banish to imaginary regions these phantoms, which could be of use to you only in the infancy of nations; take the tone of reason, instead of sounding the tocsin of persecution against your adversaries; instead of entertaining the people with foolish disputes, of preaching useless and fanatical virtues, preach to them humane and social morality; preach to them virtues which are really useful to the world; become the apostles of reason, the lights of the nations, the defenders of liberty, reformers of abuses, the friends of truth, and we will bless you, we will honor you, we will love you, and you will be sure of holding an eternal empire over the hearts of your fellow-beings.
CXCI.--WHAT A HAPPY AND GREAT REVOLUTION WOULD TAKE PLACE IN THE UNIVERSE, IF PHILOSOPHY WAS SUBSTITUTED FOR RELIGION!
Philosophers, in all ages, have taken the part that seemed destined for the ministers of religion. The hatred of the latter for philosophy was never more than professional jealousy. All men accustomed to think, instead of seeking to injure each other, should unite their efforts in combating errors, in seeking truth, and especially in dispelling the prejudices from which the sovereigns and subjects suffer alike, and whose upholders themselves finish, sooner or later, by becoming the victims.
In the hands of an enlightened government the priests would become the most useful of citizens. Could men with rich stipends from the State, and relieved of the care of providing for their own subsistence, do anything better than to instruct themselves in order to be able to instruct others? Would not their minds be better satisfied in discovering truth than in wandering in the labyrinths of darkness? Would it be any more difficult to unravel the principles of man's morals, than the imaginary principles of Divine and theological morals? Would ordinary men have as much trouble in understanding the simple notions of their duties, as in charging their memories with mysteries, unintelligible words, and obscure definitions which are impossible for them to understand? How much time and trouble is lost in trying to teach men things which are of no use to them. What resources for the public benefit, for encouraging the progress of the sciences and the advancement of knowledge, for the education of youth, are presented to well-meaning sovereigns through so many monasteries, which, in a great number of countries devour the people's substance without an equivalent. But superstition, jealous of its exclusive empire, seems to have formed but useless beings. What advantage could not be drawn from a multitude of cenobites of both sexes whom we see in so many countries, and who are so well paid to do nothing. Instead of occupying them with sterile contemplations, with mechanical prayers, with monotonous practices; instead of burdening them with fasts and austerities, let there be excited among them a salutary emulation that would inspire them to seek the means of serving usefully the world, which their fatal vows oblige them to renounce. Instead of filling the youthful minds of their pupils with fables, dogmas, and puerilities, why not invite or oblige the priests to teach them true things, and so make of them citizens useful to their country? The way in which men are brought up makes them useful but to the clergy, who blind them, and to the tyrants, who plunder them.
CXCII.--THE RETRACTION OF AN UNBELIEVER AT THE HOUR OF DEATH, PROVES NOTHING AGAINST INCREDULITY.
The adherents of credulity often accuse the unbelievers of bad faith because they sometimes waver in their principles, changing opinions during sickness, and retracting them at the hour of death. When the body is diseased, the faculty of reasoning is generally disturbed also. The infirm and decrepit man, in approaching his end, sometimes perceives himself that reason is leaving him, he feels that prejudice returns. There are diseases which have a tendency to lessen courage, to make pusillanimous, and to enfeeble the brain; there are others which, in destroying the body, do not affect the reason. However, an unbeliever who retracts in sickness, is not more rare or more extraordinary than a devotionist who permits himself, while in health, to neglect the duties that his religion prescribes for him in the most formal manner.
Cleomenes, King of Sparta, having shown little respect for the Gods during his reign, became superstitious in his last days; with the view of interesting Heaven in his favor, he called around him a multitude of sacrificing priests. One of his friends expressing his surprise, Cleomenes said: "What are you astonished at? I am no longer what I was, and not being the same, I can not think in the same way."
The ministers of religion in their daily conduct, often belie the rigorous principles which they teach to others, so that the unbelievers in their turn think they have a right to accuse them of bad faith. If some unbelievers contradict, in sight of death or during sickness, the opinions which they entertained in health, do not the priests in health belie opinions of the religion which they hold? Do we see a great multitude of humble, generous prelates devoid of ambition, enemies of pomp and grandeur, the friends of poverty? In short, do we see the conduct of many Christian priests corresponding with the austere morality of Christ, their God and their model?
CXCIII.--IT IS NOT TRUE THAT ATHEISM SUNDERS ALL THE TIES OF SOCIETY.
Atheism, we are told, breaks all social ties. Without belief in God, what becomes of the sacredness of the oath? How can we bind an atheist who can not seriously attest the Deity? But does the oath place us under stronger obligations to the engagements which we make? Whoever dares to lie, will he not dare to perjure himself? He who is base enough to violate his word, or unjust enough to break his promises in contempt of the esteem of men, will not be more faithful for having taken all the Gods as witnesses to his oaths. Those who rank themselves above the judgments of men, will soon put themselves above the judgments of God. Are not princes, of all mortals, the most prompt in taking oaths, and the most prompt in violating them?
CXCIV.--REFUTATION OF THE ASSERTION THAT RELIGION IS NECESSARY FOR THE MASSES.
Religion, they tell us, is necessary for the masses; that though enlightened persons may not need restraint upon their opinions, it is necessary at least for the common people, in whom education has not developed reason. Is it true, then, that religion is a restraint for the people? Do we see that this religion prevents them from intemperance, drunkenness, brutality, violence, frauds, and all kinds of excesses?
Could a people who had no idea of the Deity, conduct itself in a more detestable manner than many believing people in whom we see dissolute habits, and the vices most unworthy of rational beings? Do we not see the artisan or the man of the people go from his church and plunge headlong into his usual excesses, persuading himself all the while that his periodical homage to God gives him the right to follow without remorse his vicious practices and habitual inclinations? If the people are gross and ignorant, is not their stupidity due to the negligence of the princes who do not attend to the public education, or who oppose the instruction of their subjects? Finally, is not the irrationality of the people plainly the work of the priests, who, instead of interesting them in a rational morality, do nothing but entertain them with fables, phantoms, intrigues, observances, idle fancies, and false virtues, upon which they claim that everything depends?
Religion is, for the people, but a vain attendance upon ceremonies, to which they cling from habit, which amuses their eyes, which enlivens temporarily their sleepy minds, without influencing the conduct, and without correcting their morals. By the confession even of the ministers at the altars, nothing is more rare than the interior and spiritual religion, which is alone capable of regulating the life of man, and of triumphing over his inclinations. In good faith, among the most numerous and the most devotional people, are there many capable of understanding the principles of their religious system, and who find them of sufficient strength to stifle their perverse inclinations?
Many people will tell us that it is better to have some kind of a restraint than none at all. They will pretend that if religion does not control the great mass, it serves at least to restrain some individuals, who, without it, would abandon themselves to crime without remorse. No doubt it is necessary for men to have a restraint; but they do not need an imaginary one; they need true and visible restraints; they need real fears, which are much better to restrain them than panic terrors and idle fancies. Religion frightens but a few pusillanimous minds, whose weakness of character already renders them little to be dreaded by their fellow-citizens. An equitable government, severe laws, a sound morality, will apply equally to everybody; every one would be forced to believe in it, and would feel the danger of not conforming to it.
