The Works of Robert G. Ingersoll Volume I Part 24

Ignorance has been the refuge of the soul. For thousands of years the intellectual ocean was ravaged by the buccaneers of reason. Pious souls clung to the sh.o.r.e and looked at the lighthouse. The seas were filled with monsters and the islands with sirens. The people were driven in the middle of a narrow road while priests went before, beating the hedges on either side to frighten the robbers from their lairs. The poor followers seeing no robbers, thanked their brave leaders with all their hearts.

I. WHAT WE MUST DO TO BE SAVED

Huddled in folds they listened with wide eyes while the shepherds told of ravening wolves. With great gladness they exchanged their fleeces for security. Shorn and s.h.i.+vering, they had the happiness of seeing their protectors comfortable and warm.

Through all the years, those who plowed divided with those who prayed.

Wicked industry supported pious idleness, the hut gave to the cathedral, and frightened poverty gave even its rags to buy a robe for hypocrisy.

Fear is the dungeon of the mind, and superst.i.tion is a dagger with which hypocrisy a.s.sa.s.sinates the soul. Courage is liberty. I am in favor of absolute freedom of thought. In the realm of mind every one is monarch; every one is robed, sceptered, and crowned, and every one wears the purple of authority. I belong to the republic of intellectual liberty, and only those are good citizens of that republic who depend upon reason and upon persuasion, and only those are traitors who resort to brute force.

Now, I beg of you all to forget just for a few moments that you are Methodists or Baptists or Catholics or Presbyterians, and let us for an hour or two remember only that we are men and women. And allow me to say "man" and "woman" are the highest t.i.tles that can be bestowed upon humanity.

Let us, if possible, banish all fear from the mind. Do not imagine that there is some being in the infinite expanse who is not willing that every man and woman should think for himself and herself. Do not imagine that there is any being who would give to his children the holy torch of reason, and then d.a.m.n them for following that sacred light. Let us have courage.

Priests have invented a crime called "blasphemy," and behind that crime hypocrisy has crouched for thousands of years. There is but one blasphemy, and that is injustice. There is but one wors.h.i.+p, and that is justice!

You need not fear the anger of a G.o.d that you cannot injure. Rather fear to injure your fellow-men. Do not be afraid of a crime you can not commit. Rather be afraid of the one that you may commit. The reason that you cannot injure G.o.d is that the Infinite is conditionless. You cannot increase or diminish the happiness of any being without changing that being's condition. If G.o.d is conditionless, you can neither injure nor benefit him.

There was a Jewish gentleman went into a restaurant to get his dinner, and the devil of temptation whispered in his ear: "Eat some bacon."

He knew if there was anything in the universe calculated to excite the wrath of an infinite being, who made every s.h.i.+ning star, it was to see a gentleman eating bacon. He knew it, and he knew the infinite being was looking, that he was the eternal eavesdropper of the universe. But his appet.i.te got the better of his conscience, as it often has with us all, and he ate that bacon. He knew it was wrong, and his conscience felt the blood of shame in its cheek. When he went into that restaurant the weather was delightful, the sky was as blue as June, and when he came out the sky was covered with angry clouds, the lightning leaping from one to the other, and the earth shaking beneath the voice of the thunder. He went back into that restaurant with a face as white as milk, and he said to one of the keepers:

"My G.o.d, did you ever hear such a fuss about a little piece of bacon?"

As long as we harbor such opinions of infinity; as long as we imagine the heavens to be filled with such tyranny, just so long the sons of men will be cringing, intellectual cowards. Let us think, and let us honestly express our thought.

Do not imagine for a moment that I think people who disagree with me are bad people. I admit, and I cheerfully admit, that a very large proportion of mankind, and a very large majority, a vast number are reasonably honest. I believe that most Christians believe what they teach; that most ministers are endeavoring to make this world better.

I do not pretend to be better than they are. It is an intellectual question. It is a question, first, of intellectual liberty, and after that, a question to be settled at the bar of human reason. I do not pretend to be better than they are. Probably I am a good deal worse than many of them, but that is not the question. The question is: Bad as I am, have I the right to think? And I think I have for two reasons: First, I cannot help it. And secondly, I like it. The whole question is right at a point. If I have not a right to express my thoughts, who has?

"Oh," they say, "we will allow you to think, we will not burn you."

"All right; why won't you burn me?"

"Because we think a decent man will allow others to think and to express his thought."

"Then the reason you do not persecute me for my thought is that you believe it would be infamous in you?"

"Yes."

"And yet you wors.h.i.+p a G.o.d who will, as you declare, punish me forever?"

Surely an infinite G.o.d ought to be as just as man. Surely no G.o.d can have the right to punish his children for being honest. He should not reward hypocrisy with heaven, and punish candor with eternal pain.

The next question then is: Can I commit a sin against G.o.d by thinking?

If G.o.d did not intend I should think, why did he give me a thinker? For one, I am convinced, not only that I have the right to think, but that it is my duty to express my honest thoughts. Whatever the G.o.ds may say we must be true to ourselves.

We have got what they call the Christian system of religion, and thousands of people wonder how I can be wicked enough to attack that system.

There are many good things about it, and I shall never attack anything that I believe to be good! I shall never fear to attack anything I honestly believe to be wrong! We have what they call the Christian religion, and I find, just in proportion that nations have been religious, just in the proportion they have clung to the religion of their founders, they have gone back to barbarism. I find that Spain, Portugal, Italy, are the three worst nations in Europe. I find that the nation nearest infidel is the most prosperous--France.

And so I say there can be no danger in the exercise of absolute intellectual freedom. I find among ourselves the men who think are at least as good as those who do not.

We have, I say, a Christian system, and that system is founded upon what they are pleased to call the "New Testament." Who wrote the New Testament? I do not know. Who does know? n.o.body. We have found many ma.n.u.scripts containing portions of the New Testament. Some of these ma.n.u.scripts leave out five or six books--many of them. Others more; others less. No two of these ma.n.u.scripts agree. n.o.body knows who wrote these ma.n.u.scripts. They are all written in Greek. The disciples of Christ, so far as we know, knew only Hebrew. n.o.body ever saw so far as we know, one of the original Hebrew ma.n.u.scripts.

n.o.body ever saw anybody who had seen anybody who had heard of anybody that had ever seen anybody that had ever seen one of the original Hebrew ma.n.u.scripts. No doubt the clergy of your city have told you these facts thousands of times, and they will be obliged to me for having repeated them once more. These ma.n.u.scripts are written in what are called capital Greek letters. They are called Uncial ma.n.u.scripts, and the New Testament was not divided into chapters and verses, even, until the year of grace 1551. In the original the ma.n.u.scripts and gospels are signed by n.o.body.

The epistles are addressed to n.o.body; and they are signed by the same person. All the addresses, all the pretended ear-marks showing to whom they were written, and by whom they were written, are simply interpolations, and everybody who has studied the subject knows it.

It is further admitted that even these ma.n.u.scripts have not been properly translated, and they have a syndicate now making a new translation; and I suppose that I can not tell whether I really believe the New Testament or not until I see that new translation.

You must remember, also, one other thing. Christ never wrote a solitary word of the New Testament--not one word. There is an account that he once stooped and wrote something in the sand, but that has not been preserved. He never told anybody to write a word. He never said: "Matthew, remember this. Mark, do not forget to put that down. Luke, be sure that in your gospel you have this. John, do not forget it." Not one word. And it has always seemed to me that a being coming from another world, with a message of infinite importance to mankind, should at least have verified that message by his own signature. Is it not wonderful that not one word was written by Christ? Is it not strange that he gave no orders to have his words preserved--words upon which hung the salvation of a world?

Why was nothing written? I will tell you. In my judgment they expected the end of the world in a few days. That generation was not to pa.s.s away until the heavens should be rolled up as a scroll, and until the earth should melt with fervent heat. That was their belief. They believed that the world was to be destroyed, and that there was to be another coming, and that the saints were then to govern the earth. And they even went so far among the apostles, as we frequently do now before election, as to divide out the offices in advance. This Testament, as it now is, was not written for hundreds of years after the apostles were dust. Many of the pretended facts lived in the open mouth of credulity. They were in the wastebaskets of forgetfulness. They depended upon the inaccuracy of legend, and for centuries these doctrines and stories were blown about by the inconstant winds. And when reduced to writing, some gentleman would write by the side of the pa.s.sage his idea of it, and the next copyist would put that in as a part of the text. And, when it was mostly written, and the church got into trouble, and wanted a pa.s.sage to help it out, one was interpolated to order. So that now it is among the easiest things in the world to pick out at least one hundred interpolations in the Testament. And I will pick some of them out before I get through.

And let me say here, once for all, that for the man Christ I have infinite respect. Let me say, once for all, that the place where man has died for man is holy ground. And let me say, once for all, that to that great and serene man I gladly pay, I gladly pay, the tribute of my admiration and my tears. He was a reformer in his day. He was an infidel in his time. He was regarded as a blasphemer, and his life was destroyed by hypocrites, who have, in all ages, done what they could to trample freedom and manhood out of the human mind. Had I lived at that time I would have been his friend, and should he come again he will not find a better friend than I will be.

That is for the man. For the theological creation I have a different feeling. If he was, in fact, G.o.d, he knew there was no such thing as death. He knew that what we called death was but the eternal opening of the golden gates of everlasting joy; and it took no heroism to face a death that was eternal life.

But when a man, when a poor boy sixteen years of age, goes upon the field of battle to keep his flag in heaven, not knowing but that death ends all; not knowing but that when the shadows creep over him, the darkness will be eternal, there is heroism. For the man who, in the darkness, said: "My G.o.d, why hast thou forsaken me?"--for that man I have nothing but respect, admiration, and love. Back of the theological shreds, rags, and patches, hiding the real Christ, I see a genuine man.

A while ago I made up my mind to find out what was necessary for me to do in order to be saved. If I have got a soul, I want it saved. I do not wish to lose anything that is of value.

For thousands of years the world has been asking that question:

"What must we do to be saved?"

Saved from poverty? No. Saved from crime? No. Tyranny? No. But "What must we do to be saved from the eternal wrath of the G.o.d who made us all?"

If G.o.d made us, he will not destroy us. Infinite wisdom never made a poor investment. Upon all the works of an infinite G.o.d, a dividend must finally be declared. Why should G.o.d make failures? Why should he waste material? Why should he not correct his mistakes, instead of d.a.m.ning them? The pulpit has cast a shadow over even the cradle. The doctrine of endless punishment has covered the cheeks of this world with tears. I despise it, and I defy it.

I made up my mind, I say, to see what I had to do in order to save my soul according to the Testament, and thereupon I read it. I read the gospels, Matthew, Mark, Luke, and John, and found that the church had been deceiving me. I found that the clergy did not understand their own book; that they had been building upon pa.s.sages that had been interpolated; upon pa.s.sages that were entirely untrue, and I will tell you why I think so.

II. THE GOSPEL OF MATTHEW

ACCORDING to the church, the first gospel was written by Matthew. As a matter of fact he never wrote a word of it--never saw it, never heard of it and probably never will. But for the purposes of this lecture I admit that he wrote years; that he was his constant companion; that he shared his sorrows and his triumphs; that he heard his words by the lonely lakes, the barren hills, in synagogue and street, and that he knew his heart and became acquainted with his thoughts and aims.

Now let us see what Matthew says we must do in order to be saved. And I take it that, if this is true, Matthew is as good authority as any minister in the world.

I will admit that he was with Christ for three years.

The first thing I find upon the subject of salvation is in the fifth chapter of Matthew, and is embraced in what is commonly known as the Sermon on the Mount. It is as follows:

"Blessed are the poor in spirit, for theirs is the kingdom of heaven."