Superstition In All Ages (1732) Part 10

All religious principles are a thing of imagination, in which experience and reason have nothing to do. We find much difficulty in conquering them, because imagination, when once occupied in creating chimeras which astonish or excite it, is incapable of reasoning. He who combats religion and its phantasies by the arms of reason, is like a man who uses a sword to kill flies: as soon as the blow is struck, the flies and the fancies return to the minds from which we thought to have banished them.

As soon as we refuse the proofs which theology pretends to give of the existence of a G.o.d, they oppose to the arguments which destroy them, an innate conviction, a profound persuasion, an invincible inclination inherent in every man, which brings to him, in spite of himself, the idea of an Almighty being which he can not altogether expel from his mind, and which he is compelled to recognize in spite of the strongest reasons that we can give him. But if we wish to a.n.a.lyze this innate conviction, upon which so much weight is placed, we will find that it is but the effect of a rooted habit, which, making them close their eyes against the most demonstrative proofs, leads the majority of men, and often the most enlightened ones, back to the prejudices of childhood.

What can this innate sense or this ill-founded persuasion prove against the evidence which shows us that what implies contradiction can not exist?

We are told, very gravely, that it is not demonstrated that G.o.d does not exist. However, nothing is better demonstrated, notwithstanding all that men have told us so far, than that this G.o.d is an idle fancy, whose existence is totally impossible, as nothing is more evident or more clearly demonstrated than that a being can not combine qualities so dissimilar, so contradictory, so irreconcilable as those which all the religions of the earth ascribe to Divinity. The theologian's G.o.d, as well as the G.o.d of the theist, is He not evidently a cause incompatible with the effects attributed to Him? In whatever light we may look upon it, we must either invent another G.o.d, or conclude that the one which, for so many centuries, has been revealed to mortals, is at the same time very good and very wicked, very powerful and very weak, immutable and changeable, perfectly intelligent and perfectly dest.i.tute of reason, of plan, and of means; the friend of order and permitting disorder; very just and very unjust; very skillful and very awkward. Finally, are we not obliged to admit that it is impossible to reconcile the discordant attributes which are heaped upon a being of whom we can not say a single word without falling into the most palpable contradictions? Let us attempt to attribute but a single quality to Divinity, and what is said of it will be contradicted immediately by the effects we a.s.sign to this cause.

CX.--EVERY RELIGION IS BUT A SYSTEM IMAGINED FOR THE PURPOSE OF RECONCILING CONTRADICTIONS BY THE AID OF MYSTERIES.

Theology could very properly be defined as the science of contradictions. Every religion is but a system imagined for the purpose of reconciling irreconcilable ideas. By the aid of habitude and terror, we come to persist in the greatest absurdities, even when they are the most clearly exposed. All religions are easy to combat, but very difficult to eradicate. Reason can do nothing against habit, which becomes, as is said, a second nature. There are many persons otherwise sensible, who, even after having examined the ruinous foundations of their belief, return to it in spite of the most striking arguments.

As soon as we complain of not understanding religion, finding in it at every step absurdities which are repulsive, seeing in it but impossibilities, we are told that we are not made to conceive the truths of the religion which is proposed to us; that wandering reason is but an unfaithful guide, only capable of conducting us to perdition; and what is more, we are a.s.sured that what is folly in the eyes of man, is wisdom in the eyes of G.o.d, to whom nothing is impossible. Finally, in order to decide by a single word the most insurmountable difficulties which theology presents to us on all sides, they simply cry out: "Mysteries!"

CXI.--ABSURDITY AND INUTILITY OF THE MYSTERIES FORGED IN THE SOLE INTEREST OF THE PRIESTS.

What is a mystery? If I examine the thing closely, I discover very soon that a mystery is nothing but a contradiction, a palpable absurdity, a notorious impossibility, on which theologians wish to compel men to humbly close the eyes; in a word, a mystery is whatever our spiritual guides can not explain to us.

It is advantageous for the ministers of religion that the people should not comprehend what they are taught. It is impossible for us to examine what we do not comprehend. Every time that we can not see clearly, we are obliged to be guided. If religion was comprehensible, priests would not have so many charges here below.

No religion is without mysteries; mystery is its essence; a religion dest.i.tute of mysteries would be a contradiction of terms. The G.o.d which serves as a foundation to natural religion, to theism or to deism, is Himself the greatest mystery to a mind wis.h.i.+ng to dwell upon Him.

CXII.--CONTINUATION.

All the revealed religions which we see in the world are filled with mysterious dogmas, unintelligible principles, of incredible miracles, of astonis.h.i.+ng tales which seem imagined but to confound reason. Every religion announces a concealed G.o.d, whose essence is a mystery; consequently, it is just as difficult to conceive of His conduct as of the essence of this G.o.d Himself. Divinity has never spoken to us but in an enigmatical and mysterious way in the various religions which have been founded in the different regions of our globe. It has revealed itself everywhere but to announce mysteries, that is to say, to warn mortals that it designs that they should believe in contradictions, in impossibilities, or in things of which they were incapable of forming any positive idea.

The more mysteries a religion has, the more incredible objects it presents to the mind, the better fitted it is to please the imagination of men, who find in it a continual pasturage to feed upon. The more obscure a religion is, the more it appears divine, that is to say, in conformity to the nature of an invisible being, of whom we have no idea.

It is the peculiarity of ignorance to prefer the unknown, the concealed, the fabulous, the wonderful, the incredible, even the terrible, to that which is clear, simple, and true. Truth does not give to the imagination such lively play as fiction, which each one may arrange as he pleases.

The vulgar ask nothing better than to listen to fables; priests and legislators, by inventing religions and forging mysteries from them, have served them to their taste. In this way they have attracted enthusiasts, women, and the illiterate generally. Beings of this kind resign easily to reasons which they are incapable of examining; the love of the simple and the true is found but in the small number of those whose imagination is regulated by study and by reflection. The inhabitants of a village are never more pleased with their pastor than when he mixes a good deal of Latin in his sermon. Ignorant men always imagine that he who speaks to them of things which they do not understand, is a very wise and learned man. This is the true principle of the credulity of nations, and of the authority of those who pretend to guide them.

CXIII.--CONTINUATION.

To speak to men to announce to them mysteries, is to give and retain, it is to speak not to be understood. He who talks but by enigmas, either seeks to amuse himself by the embarra.s.sment which he causes, or finds it to his advantage not to explain himself too clearly. Every secret betrays suspicion, weakness, and fear. Princes and their ministers make a mystery of their projects for fear that their enemies in penetrating them would cause them to fail. Can a good G.o.d amuse Himself by the embarra.s.sment of His creatures? A G.o.d who enjoys a power which nothing in the world can resist, can He apprehend that His intentions could be thwarted? What interest would He have in putting upon us enigmas and mysteries? We are told that man, by the weakness of his nature, is not capable of comprehending the Divine economy which can be to him but a tissue of mysteries; that G.o.d can not unveil secrets to him which are beyond his reach. In this case, I reply, that man is not made to trouble himself with Divine economy, that this economy can not interest him in the least, that he has no need of mysteries which he can not understand; finally, that a mysterious religion is not made for him, any more than an eloquent discourse is made for a flock of sheep.

CXIV.--A UNIVERSAL G.o.d SHOULD HAVE REVEALED A UNIVERSAL RELIGION.

Divinity has revealed itself in the different parts of our globe in a manner of such little uniformity, that in matters of religion men look upon each other with hatred and disdain. The partisans of the different sects see each other very ridiculous and foolish. The most respected mysteries in one religion are laughable for another. G.o.d, having revealed Himself to men, ought at least to speak in the same language to all, and relieve their weak minds of the embarra.s.sment of seeking what can be the religion which truly emanated from Him, or what is the most agreeable form of wors.h.i.+p in His eyes.

A universal G.o.d ought to have revealed a universal religion. By what fatality are so many different religions found on the earth? Which is the true one amongst the great number of those of which each one pretends to be the right one, to the exclusion of all the others? We have every reason to believe that not one of them enjoys this advantage.

The divisions and the disputes about opinions are indubitable signs of the uncertainty and of the obscurity of the principles which they profess.

CXV.--THE PROOF THAT RELIGION IS NOT NECESSARY, IS THAT IT IS UNINTELLIGIBLE.

If religion was necessary to all men, it ought to be intelligible to all men. If this religion was the most important thing for them, the goodness of G.o.d, it seems, ought to make it for them the clearest, the most evident, and the best demonstrated of all things. Is it not astonis.h.i.+ng to see that this matter, so essential to the salvation of mortals, is precisely the one which they understand the least, and about which, during so many centuries, their doctors have disputed the most?

Never have priests, of even the same sect, come to an agreement among themselves about the manner of understanding the wishes of a G.o.d who has truly revealed Himself to them. The world which we inhabit can be compared to a public place, in whose different parts several charlatans are placed, each one straining himself to attract customers by depreciating the remedies offered by his compet.i.tors. Each stand has its purchasers, who are persuaded that their empiric alone possesses the good remedies; notwithstanding the continual use which they make of them, they do not perceive that they are no better, or that they are just as sick as those who run after the charlatans of another stand.

Devotion is a disease of the imagination, contracted in infancy; the devotee is a hypochondriac, who increases his disease by the use of remedies. The wise man takes none of it; he follows a good regimen and leaves the rest to nature.

CXVI.--ALL RELIGIONS ARE RIDICULED BY THOSE OF OPPOSITE THOUGH EQUALLY INSANE BELIEF.

Nothing appears more ridiculous in the eyes of a sensible man than for one denomination to criticize another whose creed is equally foolish. A Christian thinks that the Koran, the Divine revelation announced by Mohammed, is but a tissue of impertinent dreams and impostures injurious to Divinity. The Mohammedan, on his side, treats the Christian as an idolater and a dog; he sees but absurdities in his religion; he imagines he has the right to conquer his country and force him, sword in hand, to accept the faith of his Divine prophet; he believes especially that nothing is more impious or more unreasonable than to wors.h.i.+p a man or to believe in the Trinity. The Protestant Christian, who without scruple wors.h.i.+ps a man, and who believes firmly in the inconceivable mystery of the Trinity, ridicules the Catholic Christian because the latter believes in the mystery of the transubstantiation. He treats him as a fool, as unG.o.dly and idolatrous, because he kneels to wors.h.i.+p the bread in which he believes he sees the G.o.d of the universe. All the Christian denominations agree in considering as folly the incarnation of the G.o.d of the Indies, Vishnu. They contend that the only true incarnation is that of Jesus, Son of the G.o.d of the universe and of the wife of a carpenter. The theist, who calls himself a votary of natural religion, is satisfied to acknowledge a G.o.d of whom he has no conception; indulges himself in jesting upon other mysteries taught by all the religions of the world.

CXVII.--OPINION OF A CELEBRATED THEOLOGIAN.

Did not a famous theologian recognize the absurdity of admitting the existence of a G.o.d and arresting His course? "To us," he said, "who believe through faith in a true G.o.d, an individual substance, there ought to be no trouble in believing everything else. This first mystery, which is no small matter of itself, once admitted, our reason can not suffer violence in admitting all the rest. As for myself, it is no more trouble to accept a million of things that I do not understand, than to believe the first one."

Is there anything more contradictory, more impossible, or more mysterious, than the creation of matter by an immaterial Being, who Himself immutable, causes the continual changes that we see in the world? Is there anything more incompatible with all the ideas of common sense than to believe that a good, wise, equitable, and powerful Being presides over nature and directs Himself the movements of a world which is filled with follies, miseries, crimes, and disorders, which He could have foreseen, and by a single word could have prevented or made to disappear? Finally, as soon as we admit a Being so contradictory as the theological G.o.d, what right have we to refuse to accept the most improbable fables, the most astonis.h.i.+ng miracles, the most profound mysteries?

CXVIII.--THE DEIST'S G.o.d IS NO LESS CONTRADICTORY, NO LESS FANCIFUL, THAN THE THEOLOGIAN'S G.o.d.

The theist exclaims, "Be careful not to wors.h.i.+p the ferocious and strange G.o.d of theology; mine is much wiser and better; He is the Father of men; He is the mildest of Sovereigns; it is He who fills the universe with His benefactions!" But I will tell him, do you not see that everything in this world contradicts the good qualities which you attribute to your G.o.d? In the numerous family of this mild Father I see but unfortunate ones. Under the empire of this just Sovereign I see crime victorious and virtue in distress. Among these benefactions, which you boast of, and which your enthusiasm alone sees, I see a mult.i.tude of evils of all kinds, upon which you obstinately close your eyes.

Compelled to acknowledge that your good G.o.d, in contradiction with Himself, distributes with the same hand good and evil, you will find yourself obliged, in order to justify Him, to send me, as the priests would, to the other life. Invent, then, another G.o.d than the one of theology, because your G.o.d is as contradictory as its G.o.d is. A good G.o.d who does evil or who permits it to be done, a G.o.d full of equity and in an empire where innocence is so often oppressed; a perfect G.o.d who produces but imperfect and wretched works; such a G.o.d and His conduct, are they not as great mysteries as that of the incarnation? You blush, you say, for your fellow beings who are persuaded that the G.o.d of the universe could change Himself into a man and die upon a cross in a corner of Asia. You consider the ineffable mystery of the Trinity very absurd Nothing appears more ridiculous to you than a G.o.d who changes Himself into bread and who is eaten every day in a thousand different places.

Well! are all these mysteries any more shocking to reason than a G.o.d who punishes and rewards men's actions? Man, according to your views, is he free or not? In either case your G.o.d, if He has the shadow of justice, can neither punish him nor reward him. If man is free, it is G.o.d who made him free to act or not to act; it is G.o.d, then, who is the primitive cause of all his actions; in punis.h.i.+ng man for his faults, He would punish him for having done that which He gave him the liberty to do. If man is not free to act otherwise than he does, would not G.o.d be the most unjust of beings to punish him for the faults which he could not help committing? Many persons are struck with the detail of absurdities with which all religions of the world are filled; but they have not the courage to seek for the source whence these absurdities necessarily sprung. They do not see that a G.o.d full of contradictions, of oddities, of incompatible qualities, either inflaming or nursing the imagination of men, could create but a long line of idle fancies.

CXIX.--WE DO NOT PROVE AT ALL THE EXISTENCE OF A G.o.d BY SAYING THAT IN ALL AGES EVERY NATION HAS ACKNOWLEDGED SOME KIND OF DIVINITY.