Chapter V: Part 5

The child will usually love home if home is made lovely. If parents wish to drive their children into temptation, let them shut the sunshine of joy out of the house, forbid the playing of games, burn up the pack of cards that is found in one of the boy’s rooms, call a ball-room the “devil’s headquarters,” and pronounce a malediction upon all youthful sports. It is easy enough to drive a boy or girl out into the dark. Put out the lights at home. Those parents who know the evil influences of the world will make their homes bright and beautiful and then keep their children there as long as they can.

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The doctrine of salvation by faith is a libel on justice and has done more to undermine the virtue of the world than vice itself.

TEACHER AND PREACHER

There is one great change which we hope to see brought about in the near future, because we think it ought to be brought about as a matter of justice. It is this: the elevation of teachers above preachers. Civilization, and all that this word stands for today, depends more upon the school than upon the church. It is the teacher and not the preacher that trains the growing minds of our children, that builds the structure of character for future men and women, and gives to the young the sacred touch that keeps them in right paths. The world does not half appreciate the work done by the school teacher, while it exaggerates out of all proportion to its worth, the work done by the preacher. The church may fall, but if the school stands, liberty will remain; the paths of knowledge will be free; the brow of civilization will still shine white against the skies of life, and the glorious cup of learning be pressed to the thirsting mouth of youth; but should the school fall, though the church might stand, all this would be reversed;—liberty would be driven from the earth, the highways of knowledge would be closed, civilization would fade into the night of the "dark ages," and the thirsting lips of life be fed with Bible scraps and the logic of dead creeds. The teacher is the mighty power in this republic, the truest friend of our nation’s institutions, the one person above all others that this country should honor and reward. One teacher is worth a thousand priests; one school, a thousand churches.

The person whose duty it is to direct the education of the young holds the sceptre of a nation’s destiny, and the school teacher occupies the most important station to which one can be elected. We fear that the profession of teaching is not rightly prized by the American people, and we are sure it is not justly rewarded. No class in the land are paid so poorly, according to the service they perform, as our school teachers, while no class should be paid so well. Far more valuable to our government is the teacher than the preacher, and yet the salary of the latter exceeds the former in every city and town in the land. This should be changed. Preaching a superstition is no benefit but an injury to a people, while training the mind to read, to think, to gather knowledge is the highest service which one can perform.

We have the greatest respect for the men and women who have prepared themselves for the high office of teacher, and we would see them rewarded for their labor as it deserves. The hope of a country is in the right education of its people, and the way to secure such education is to encourage the teacher by showing a just appreciation of his or her labors. So we say, put the school above the church, the teacher above the preacher.

FEAR OF DOUBTS

We cannot help thinking that Goethe showed lack of courage when he said: “I will listen to any one’s convictions, but pray keep your doubts to yourself, I have plenty of my own!” It seems to us that only a coward is afraid of doubts. If our convictions are false is it not better to know it and correct them? Doubt is the way to truth. It is the attitude of the mind that wants to know things just as they are. They who are unwilling to be deceived are the ones to doubt, to inquire. Let us hear all the doubts of the world, for they are knocks at the door of knowledge. To accept without question is to be the willing dupe of imposition.

The doubter is the safe man; the man who can be depended upon. He does not build upon a foundation of guesswork, and the structure he erects will stand. Let us not fear doubt, but rather fear to have falsehood passed for truth.

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There is no authority that can be quoted against a man but the authority of some other man.

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Nine times out of ten the man who declares that God is tender to the sparrow that falls is not the man to buy a winter’s coal for a poor widow.

BIBLE-BACKING

There is less backing one’s thoughts with the Bible than formerly. The world is getting weaned from this book. The idea is gaining ground that, if anything is true, it can support itself. When a man leans on God he is so much less a man. Mental uprightness disdains the Bible’s support. Honest thought can defend itself without appealing to divine authority.

Once a man hardly dared speak unless he quoted from the Scriptures a line or verse that ran parallel with his speech.

To-day men say what they think, without caring whether Moses, or David, or John, agree with them or not. We have reached a healthy independence. We have commenced to trust our convictions. Such a stage of intellectual development is not favorable to the divinity of one’s thoughts. The report of one mind is no more divine than that of another, and no more to be trusted, only as it is more accurate. There is a higher standard than the word of God for this age—that is, the word of truth. Whosoever speaks truth can face the world alone.

When a man needs to go to the Bible to sustain his argument he has a weak argument. When a dogma does not commend itself to human intelligence it is useless to declare it infallible. It will die, even though it be professed a thousand years. It can be accepted only by ignorance and avowed only by hypocrisy.

Any man who will quote a Bible-text to defend his opinion in the sense that such text proves his opinion true, proves himself a dolt. A Bible-text is only a human opinion, and as humanity surpasses it in the evolution of experience, it loses its authority and force. We have learned that human reason does not need to be backed by the Bible, and we have learned also that the Bible _does_ need to be backed by human reason, or it has no value.

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The heart that can deride misfortune confesses its own deformity.

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When we are satisfied with the present we do not think of the future.

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The more mystery is encouraged, the more deceit can impose upon the human mind.

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If wisdom and diamonds grew on the same tree we could soon tell how much men loved wisdom.

BEGGARS

We have come to look upon the poor beggar as a nuisance; upon the man who comes to our doors for food or clothes as one who has no claim upon our charity. The common beggar is, as a rule, a worthless character, but let us be fair to him. He asks for but little; seldom for more than a bite, or for a few pennies. The poor beggar has only himself to enforce his appeal, and often he is an injury to his own cause. A dirty, ragged, vice-stained wreck of humanity is a poor argument to offer for sympathy or help. The man who begs in the name of man, and with that name rubbed in the dirt besides, gets little for his asking.

We do not like any beggars, but we need to understand that it is not the man in rags, who asks for a piece of bread or meat, that is the only beggar in the world. There is another and more dangerous beggar that we open our doors to, and treat with politeness and respect, and whose appeals we honor; it is the well-dressed beggar who asks for the money which the arm of labor has coined from its strength, who takes not pennies where he can get dollars, and who enforces his appeal with the name of God; it is the ecclesiastical beggar, whose hand is stretched out to take the earnings of toil, or the profits of trade; whose hand would as soon take little from poverty as plenty from affluence.

The rich beggar is a worse enemy to society and to the nation than the poor beggar. It is the priest, and not the tramp, whose begging we need to scorn. The man who asks for food in the name of hunger, for help in the name of want, makes, at least, an honest appeal to our generosity, but the man who begs in the name of God is an impostor. The tramp’s appeal is the truth—the priest’s is a lie. God never yet commissioned a human being to beg for him, and the person who uses the divine name to enforce his demand is little better than a thief.

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In the paths of our life may be seen the footprints of our ancestors.

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If you are poor, be thankful that you have the power of bettering your circumstances by bettering yourself; if you are rich, do not forget that you have the means of doing good, a luxury that is too seldom indulged.

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Men need nothing so much to-day as self-reliance; courage to stand up manfully for the right, all alone, without prop or pay, daring everything for an idea, counting not the cost, but seeing only the grand result which would follow its triumph and working for that with single purpose and courageous fidelity.

HABITS

Habit makes the man, but man makes the habit. It is here where we want to get in a word. A habit seems a little thing in itself, but it is the most terrible tyrant that rules the world. And it _does_ rule it, say what we will. Now, it is essential in this life of ours to start right if we are going to come out right. And the best thing to start with is a good habit. It is just as easy when a young man is forming his habits to form good ones as bad ones. Good habits are not expensive. A virtue does not cost a quarter as much to support as does a vice.

We sometimes wonder how it is that a being with brains, with intelligence, with reason, could ever become a slave to habit. It does not seem possible that a MAN cannot order his conduct. But we must recognize facts. Men are victims of habits. They do not perceive that they are bound until they try to be free, and then the strong power of habit asserts itself. How does this terrible despot conquer the mind, the will, the man? What is this invisible force that drives the strongest and the brightest with a whip of iron? It is only an act repeated again and again, but it has become a second nature, a part of the man, and it has conquered by the power of reinforcement by repetition.

The only way to be superior to bad habits is never to acquire them. Do not do the _first_ bad act. Stop before you begin to go wrong. The time when a man is saved is when he is young. The time to plant or sow is in the Spring. The harvest depends upon the seed. We cannot pick figs from thistles. A bad habit will end in a bad life. Watch the feet of the boy and the man’s will not need watching. We must begin with the young, and see that right habits are acquired in early life.

It is only a foot from a good habit to a bad one, but it is a mile back again. We may lose in an hour all we have made in a year. We can undo in a day what we have done in a lifetime. A habit is a plant of which an act is the seed. It will bear fruit if it be a good act, but ashes if it be a bad act. It is the first step that starts the race. To start right is the best way to go right and to end right. Never let a bad habit fasten to your life.

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It takes the shingles from the widow’s cottage to put paint on the house of God.

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Many persons who claim that they are “clothed with righteousness” do not seem to have got very good fits.

CAN POVERTY BE ABOLISHED

Is poverty a malady of the individual or of society? To answer this question is to determine how to treat the disease. If the individual is alone responsible for being poor, then he alone is to apply the remedy; but if society is to blame for poverty, then must society take the steps to effect a cure. Poverty is an evil. A human being who is starved physically is starved mentally and morally. Civilization begins when man has risen above want. Man is only a brute when all of his energies are absorbed in the effort to get bread.

In the present state of society we have dependence and independence; a few have escaped from the burdens of toil, but the many are still slaves to physical wants. But the few enjoy their independence at the expense of those beneath them, and oftentimes by inflicting wrong and injustice upon their fellows. Such a condition ought not to be allowed. Prosperity is the accumulated efforts of mankind. No man has created all the benefits he enjoys; no one has sowed all that he reaps. The rich man to-day is rich because he has, by advantageous circumstances, obtained possession of more than his share of the world’s wealth, or because he has inherited what others have obtained in the same way, or because by thrift and economy and good luck he has succeeded in getting money and keeping it.

But what makes the poor man? Not one thing, or one condition. He is the victim sometimes of his own follies, vices or laziness, although he is often not to be blamed for his poverty. There are individual cases where doubtless destitution is the child of misfortune, but the general poverty of the world, and of this country in particular, cannot be charged to any such account.

In our land there is a balance every year to the credit of wealth, but is it not true that this balance finds its way to the pockets already filled, rather than to those that are empty? _What diverts the products of labor from the hands of labor?_ Find out that, and then we will begin to give labor its due. There is enough produced every year to make every person in the land better off at the end of the year. Why are so few richer, and so many poorer, or, at least, no better off? There is one thing sure,—labor, thrift, economy, virtue and good habits are to be commended and encouraged, while idleness, vice, profligacy and bad habits are to be condemned and discouraged. We do not look to any external change in society for a remedy for poverty, but rather to an internal change in man. It is not social revolution that will help the world, but humanity—the willingness to do what is right.

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“It rains on the just and the unjust,” but rarely just enough on either.

THE ROMAN CATHOLIC GOD

Cicero said that “men, having exhausted all the mad extravagancies they are capable of, have yet never entertained the idea of eating the God whom they adore.” The extravagance which was beyond the contemplation of the Pagan mind, is an every day affair with a large part of the Christian world. The Roman Catholic eats his God every week, and Catholics have been guilty of this religious cannibalism for centuries.

In the celebration of the eucharist, which is a service commemorative of the death of Jesus, bread and wine are used in Protestant churches as emblems of the body and blood of the crucified one. But in Roman Catholic churches the real presence of Jesus is seen in the “host,” which, in itself, is a little wafer of baked flour and water, but when consecrated by the priest and offered as a sacrifice, during mass, becomes the actual body of God. According to Roman Catholic doctrine, dough is changed to Deity by the mumbling of a few Latin words over it by a priest. When the priest swallows the consecrated wafer he really swallows this God he adores.

There is an absurdity which the doctrine of transubstantiation is accountable for, which cannot be paralleled among all the religions of heathenism. Not only does this doctrine make it possible for one God to be eaten by one priest, but for thousands of gods to be thus devoured. The Roman Catholic religion teaches that God is manufactured out of flour and water by a pastry cook. Every time a wafer is turned into a “host,” a God is made.

Were there a tribe in Asia or Africa guilty of such ridiculous practices as are witnessed in the Roman Catholic church, missionaries would be sent out to them. It seems to us, that if people know no better than to believe that when the priest swallows a little lump of bread he is actually swallowing the body of a person who lived eighteen hundred years ago, whom they look upon as God, they are not intelligent enough to be ranked in the army of progress and civilization.

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No one is to blame for what no one knows.

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It is singular that people want to live another life when it is so hard to live this.

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A church that sets up a religious faith as more essential than purity, than kindness, charity or goodness, is a dangerous institution.

HUMAN CRUELTY

The mosquito inflicts his sting upon the place whence he draws his life. Not unlike this venomed insect is the person who, through malice, wounds the feelings of a human being. There seems to be in certain organizations the poison of hatred, and woe betide those on whom it falls. The heart that can take delight in saying cruel things, in raising unkind doubts or starting unpleasant thoughts, ought never to have had a human face to hide behind. Such an individual ought to crawl in its native shape that it might be crushed under the heel of scorn.

The only way to treat a human viper is to keep away from it, ignore its presence, and to shut the ears to its venomed hiss. We know of no more cruel occupation than wounding human hearts and human feelings.

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A great many men believe in providence until they get caught in a railroad accident.

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Treasures well used on earth will help the world more than treasures laid up in heaven.

INFIDELITY

When the minister wants to frighten his congregation he draws a picture of infidelity. The infidel has been used for years to scare weak-minded persons into accepting Christianity. Outwardly the infidel is painted like a man, but the world is warned not to trust to appearances, for the infidel is not what he looks to be; he is “a fiend in human shape;” he is “a moral monster,” and a mirror in which everything bad and vicious can see its face.

We do not wonder that a minister paints the infidel in black. He has hurt the minister’s business, and so must suffer for what he has done. But we do wonder that so large a part of the world is frightened at the word “infidelity.”

It is a fact that an infidel would never be known if he himself did not disclose his character. To conceal his infidelity he has only to keep still, to hide behind silence.

Infidelity is nothing more or less than intellectual fidelity, and an infidel is a man too honest to disguise his real thoughts and convictions. Had the infidel not been honest he would still be in the church, a hypocrite, to be sure, but this could not affect his religious status at all. Intellectual and moral uprightness is the distinguishing characteristic of modern infidelity. The modern infidel trusts his brain and his heart; he accepts as true what appeals to his reason, and makes known his convictions as though to conceal them were a vice or a crime.

The infidel gains nothing by avowing his convictions; on the contrary, he is condemned for making them known. The Christian presumes upon the right to damn infidels here and to teach that God will damn them hereafter. It is in the face of a fate, in many instances cruel, that a man acknowledges that his honest thoughts, his honest convictions place him in antagonism to the popular faith, and yet he is denounced, rather than praised, for his brave action.

Infidelity is the proof of an honest man. Hypocrisy cannot hide in its shadow. Every man in the Christian church may be a hypocrite, a knave, a pretender professing its faith, while laughing inwardly at its foolish superstitions, but every man who espouses infidelity must reveal his true character, must show exactly what he is.

A dishonest or hypocritical infidel is an impossibility. There is nothing to be gained, but much to be lost, by confessing one’s disbelief of the Christian dogmas. It is the man who prizes self-respect above the world’s approval who takes the fate of infidelity—be it what it may.

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Don’t put too much faith in the man who wants to know the distance to the nearest church before he has written his name in the hotel register.

ATHEISM

What is called atheism is not a light, flippant assertion, but a calm, thoughtful conclusion. It is a conviction which human experience and human reflection have generated. Atheism is not the irresponsible opinion of moral debauchery; it is the outcome of an intelligent consideration of Nature and life. The atheist has been honest with himself and with the world. He has made a careful survey of the universe, as far as he is able, and has canvassed the facts of life which have come within the range of his observation, and he has candidly declared the result of his study and freely related the reasons for his conclusions.

Atheism is the universe as science finds it and as interpreted by human understanding. It is an attempt to state the simple truth, to give a fair likeness of things, to photograph facts. Atheism is denial of nothing true, of nothing good, of nothing that can be proved. We see no good reason for abusing the atheist. His opinions don’t make him a bad citizen or a bad man. He is as moral as his Christian neighbor, and is as ready to help a fellow-being.

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In countries where atheism is a crime, hypocrisy is more honored than integrity.

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A great many who expect to hear the angels sing always get near the stage at a comic opera.

CHRISTIAN HAPPINESS

Christians are constantly telling “how happy their religion makes them,” how happy they feel “since they found Jesus.” We will take them at their word and believe that they are just as happy as they say they are. What has their religion done for them, what has Jesus done for them, that they should be so happy? They will answer that they have been saved, that their souls have been rescued from destruction. Without going into the question whether they need to be saved or whether their souls are in any danger of destruction, let us see what kind of happiness the Christian enjoys. The great song of Christians is: _My_ soul is saved. The Christian is happy on his own account alone; he rejoices in his own good fortune; he is pleased to think that he is out of it. The Christian’s happiness is a purely selfish feeling. In his exultation is no thought of another’s condition, of another’s lot.

If some are saved, others are lost, for all do not accept the Christian faith, all do not find Jesus. The Christian can be happy while others are miserable; he can rejoice while knowing that others are in peril; he can exult over his own salvation while seeing others going to destruction. This is a fiendish happiness, a devilish joy. For one to be happy while knowing that a brother or sister is lost shows a hard, selfish, cruel heart.

Think of the Christian mother being happy for having been rescued from her burning home in whose fatal flames her children all perished! Think of the Christian father filled with joy at his escape from the sinking ship in which his wife and babe sailed to the port of death! Think of a Christian man or woman exulting over their good fortune in not having a disease which took away those who were nearest and dearest! Such joy, such happiness, as this is not human, it is brutish.

The Christian is welcome to all the happiness his heartless religion affords him. I want none of it. Such a religion would drive me mad.

The loving heart is happiest in the joy of those it loves; it is happy in seeing others happy, but there could be no joy for it to be saved while those it loved were lost. Christianity is a heartless religion, a cruel faith, a selfish scheme, and it is for those who care more about being saved than saving others.

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The highest freedom is the freedom to say what we believe to be right.

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It was a childless woman who said: The happiest woman is she whose bosom pillows the sweet head of a child.

WHAT GOD KNOWS

We see in Christian papers a great deal about what God knows. How does any one know what God knows? It has been the habit, where man lacked any particular knowledge, of saying, “God knows.” But what is the good of God knowing anything if he keeps his knowledge to himself? If he will not tell what he knows, how is man improved or benefited by all the wisdom in the divine cranium? What is known by the inhabitants of Venus does the inhabitants of earth no good. But let us come down to facts. Is there any proof that God knows anything? Let men own up, and not try to deceive themselves or others any longer. What God knows nobody else knows.

There is no evidence that God knows what man does not, and it is bare assumption only to ascribe knowledge to deity. It is first necessary for man to know that there is a God, before endowing him with mental wealth or attributes. The Christian practice of saying that “God loves man,” and that “God cares for man” has no basis of facts to stand upon, and it is only pious conceit that indulges in such statements.

There is nothing in the universe but the universe itself; nothing in the universe that reveals a God. The earth does not, the sun does not, the moon does not, and not a planet or star reveals the existence of a God. All these reveal their own existence; so of a flower, of a tree, of a man. It is only divinity that can reveal the existence of divinity. Who has seen or heard this divinity? No one. Men have said, or men have made other men say, that they have seen God, heard God, and talked with God. But they lied. No human eye ever saw the divine form or features; no human ear ever heard the divine voice; no human being ever had any knowledge of a divine being.

It is a waste of words to talk about God and what he knows and what he does. No man knows that God does anything, that God knows anything, or that there is a God.

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Blessings on the man who first dared to doubt.

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The improvement in ways of travel and methods of labor has altered our reverence.

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Every kiss of love imprinted by a mother’s lips on the face of her babe gives the lie to the Christian doctrine of total depravity, and every gift which the heart of pity lays in the hand of misfortune brands this doctrine as false and a libel on our human nature.

THE MEANING OF THE WORD GOD

I do not deny that the word “God” has today a moral and religious meaning which is derived from his supposed beneficence, but this idea is not the one that I find at the bottom of the Christian faith. I object very seriously to the attempt, which is being made by certain interested parties, to represent the God of Christianity better than he is. This word loses its terror when we realize that it stands for an unknown quantity. It is the attempt to account for what we cannot understand; the effort to explain the universe. The word “God” is a definition of human ignorance. It represents what we do not know. This word does not stand for a person, an object, or a thing. It is an idea that we can have no idea of, a thought of what one cannot think. People who use the word “God” do not know what they are talking about. The word fits nothing that has yet been discovered. Theology is the science of what no one knows anything about. It does not belong to the family of knowledge. When the hands of theology are laid on a man’s head his brains are consecrated to do nothing. Every time a minister is made, a man is lost. Nothing disgraces American civilization more than the theology preached in Christian churches. It is worse than childish; it is old-womanish. The dark ages cast their shadows across the bright skies of the twentieth century, and the relics of that benighted time, the priests, are still walking the streets, like ghosts of bad deeds.

Every theology ends in a creed. A creed is the night-cap of religion. It is a sign that the intellect is asleep. When faith is in, sense is out. A man with a creed has bought the coffin for his mind. The rest of his life will be a funeral service for the dead. A creed is the grave of thought. When a person subscribes to certain articles of belief, he has no further use for his brains. It does not require any mental exercise to believe. Belief does not signify any process of intellectual assimilation or digestion. When a man joins a church, he makes his last will and testament. When reason abdicates in favor of credulity, crime becomes a saint, and folly a martyr. Too much faith makes a Pocasset tragedy. The foolishness of trying to make God intelligible to human understanding is shown in the creeds of Christendom. The dogma of the trinity ought not to pass to any further generation. It is not the “likeness of anything that is in the heaven above, or that is in the earth beneath, or that is in the water under the earth.”

WHAT HAS JESUS DONE FOR THE WORLD

A great deal is said about “what Jesus has done for the world.” We wish some of those people who repeat this statement would take ten or fifteen minutes and tell us just what Jesus _has_ done for the world. It would puzzle the most ardent admirer of the Galilean reformer to point out anything that Jesus ever did to help man in this life. There is too much of this thoughtless, senseless praise of Jesus. Not a Christian on this earth but what owes a thousand times more to his father and mother than he owes to Jesus, but who ever heard one acknowledge it? We could name hundreds of men who have lightened the labor of the world by their inventions. Did Jesus do anything of the kind? We can name hundreds of men who have made the homes of mankind brighter and more enjoyable by their genius and toil. Did Jesus do anything of the kind?

The imaginary service which this imaginary person did is of no consequence to the poor, to the workers, to the starvers. What the poor man wants is not a Savior for another world, but a helper for this world, and the person who lessens the poverty and misery of earth is worth a thousand times more to humanity than Jesus.

We are told that Jesus died for man. Well! What of it? Socrates died for man. Bruno died for man. Emmet died for man. John Brown died for the black man. Every day somebody is dying for man. Why emphasize the death of Jesus more than the death of another? The fact that Jesus died does not help you or me. He could have helped us far more by living, if he had lived wisely and well.

The great fact in regard to Jesus is this: He does not touch this age; its aspirations, its interests, its reforms, its work, its spirit. We are living contrary to Jesus, contrary to all he taught and did. He is left behind, outgrown, and, consequently, whatever he did is of no value to this age. His star is set. He has had his day. Instead of trying to bring about a kingdom of poverty, a millennium of idleness, the world is striving for a kingdom of plenty and a good time for everybody.

Everything connected with Jesus has been exaggerated. The man himself has been exaggerated, his words have been exaggerated, his performances have been exaggerated, and his importance has been exaggerated. He has been given a character that he is not entitled to, and his teachings have been clothed with a value which they do not possess. Jesus has been passed for more than he is worth. Let his name no longer bear the stamp of divinity. Let his deeds no longer be called miracles. The real Jesus of fact would be a very ordinary man.

THE AGNOSTIC’S POSITION

Some avowed Liberal writers are engaged in abusing the Agnostic. One looks upon him as a fool, while another considers him a hypocrite. One pities him for his ignorance, the other abuses him for confessing it. I side with the Agnostic. I sit down with the ignorant. I take my place in the class of “I-don’t-know.” The difference between people is this: Some don’t know, and some don’t know that they don’t know, and the rest won’t admit that they don’t know.

It seems to me that the Agnostic’s position is an honest one. He is asked the question; Is there a future life for man? What shall he answer? If he does not know whether there is not, why should he not say so? To say: I believe there is, is not an answer to the question. He must say, I know, or, I do not know. On this question are we not all Agnostics?

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The foolish and cruel notion that a wife is to obey her husband has sent more women to the grave than to the courts for a divorce.

ORTHODOXY

There is as much perfumery in petroleum as there is righteousness in orthodoxy. Its dead theology and make-believe piety have no value only to the priest. Orthodoxy survives only by right of possession. Turn it out of the churches and it would never re-enter them. The church to-day is a hospital for sick dogmas. Every Christian doctrine is a cripple; not one can walk or stand alone. Orthodoxy has put a false valuation on things. It calls a man good who goes to church, offers a prayer in public and accepts the Bible as the word of God; it calls a man bad who stays at home and enjoys himself with his family on Sunday, who eats without asking God to bless his food, and who does not expect to go to heaven on the vicarious railroad.

The thirty-nine articles of orthodoxy are only the ashes of the mind.

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Honesty is never seen sitting astride the fence.

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A handsome bonnet covers a multitude of sins.

IDEAS OF JESUS

There is a vast difference between knowledge of the Bible and knowledge. A person may know all there is in the Bible, and not know but little. In fact, so much of the Bible is either pure fiction or doubtful history that one is not sure when he has got hold of what is reliable. Probably no person whose name appears in the Bible is less a historical figure than Jesus. As we see him in either gospel he is more the product of the artist than the work of the biographer. He is less a human being than the character of a drama.

Had Jesus been pictured as a man, who was born as men are born, who worked as men worked, who lived and died as men live and die, then there would be less divergence in the views entertained respecting him. To-day, the Jesus of Galilee is looked upon as either a God or a tramp; a divine Savior or an impostor; the perfect man or a lunatic.

The reason of this is that the gospels are found, as it were, photographs of all those characters labelled Jesus. A person with no fixed idea of what Jesus was, whether human or divine, whether a Christ or a madman, would be unable, after reading the gospels to come to any intelligent conclusion as to what he was. He certainly could not accept the statements of the authors and regard Jesus as a man.

We fail to understand how anyone can read the New Testament story of Jesus and not regard him as a myth. No being ever lived on earth and performed the miracles recorded in the gospels. That is just as sure as the light of the stars. Miracles are not evidence of divinity, but of falsehood. Where we read that a man was raised from the dead we know that somebody has written what is not true. How human beings, who are possessed of ordinary intelligence, can accept the accounts of miraculous events in the four gospels as records of actual facts surpasses our comprehension.

Those persons who see in the words of Jesus evidence of _his_ divine character, see in such words, when in the mouth of any other person, proof of insanity.

There are contradictory ideas of Jesus contained in the gospels. He is spoken of as a man, as a Christ, as a son of God, and as God himself. Now, he could not have been all these. Which was he? Was he God? Was he the son of God? Was he the Christ or King of the Jews? Was he the son of Mary and Joseph? Was he a man? Or was he neither?

Our opinion is that Jesus is a myth, that no such being as is painted in the New Testament ever lived. This seems to be the only rational idea of Jesus.

THE SILENCE OF JESUS

A Christian minister not long ago spoke upon the subject: “When the Bible is Silent.” He said a great many silly things about his subject, but not one sensible one. This preacher wishes us to believe that when the Bible is silent it is because we cannot hear. He said the silence of Jesus before Caiaphas, Pilate and Herod, shows that Jesus knew they would not have understood his words if he had answered them. He further said that Jesus “treated each with whom he came in contact according to the spirit that was in him.”

Is it not more likely that Jesus knew he could not impose upon these men as he could upon his ignorant, superstitious followers, and hence dared not speak? Is not his silence a confession of his weakness? Had he been able to answer Caiaphas, Pilate and Herod, think you he would not have done so? Of course he would. It is a little singular that the _most momentous questions ever put to Jesus were not answered by him_. The very things the people wished to know he did not reveal. Why not? Why, because he _could_ not.

Should we to-day pronounce a man wise and good who professed to possess knowledge that would benefit, if not save, the world, but who refused to impart that knowledge? We reckon not. We should either denounce him as the foe of man or else as a charlatan.

When Jesus was taken before the high priest, Caiaphas, and was asked about the charges against him, he “held his peace.”

When he was asked by Pilate. “What is truth?” Jesus was silent; and when Pilate again asked, “Whence art thou?” Jesus “gave him no answer.”

When Herod “questioned with him in many words,” “he answered him nothing.”

What are we to infer from this silence? What the minister wishes us to infer, or that Jesus saw that he was unable to maintain his claim and so sought refuge in silence?

The silence of Jesus condemns him. He was in duty bound to prove that he was the Christ, the Son of God, as he claimed to be, or else have impostor written on his forehead.

The world will some day grow large enough not to be fooled by a minister. When it does, Jesus will take his place where he belongs,—in the graveyard of the gods.

DOES THE CHURCH SAVE

The church pretends to save man from a hell hereafter, but does it do so? How are we to know whether it does or not? We cannot take its word for it. We want the proof. We do not want to pay for work unless the work is done. We do not want to believe in order to be saved, unless we are sure that the church can deliver the salvation it takes pay for. The world has taken the promise to save long enough. It has not seen a single soul that has been saved, nor does it know for a fact that a single soul has been saved.

Is it not time that the church showed that it can do what it claims to do? We want salvation demonstrated. Let the church produce a specimen of its work; let it exhibit a soul that it has saved, or let it publish the affidavit, duly subscribed and affirmed, of a soul that has escaped the fate of hell through the efficacy of faith in Jesus. Anything less than this is deception, is imposition, is false pretense. Either this should be done by the church or else it should go out of the salvation-business altogether.

It is astonishing how long the priest has carried on his trade. Here is a man who claims to deal in the affairs of another world for which he demands pay in this world, but he does not show that he carries out his part of the agreement. Men have been paying the priest for thousands of years, for doing what it is impossible to prove has been, or can be, done. Can anything more stupid than this be imagined? The business of saving man’s soul is a cheat, a fraud. Every priest and minister who preaches that man can be saved from hell hereafter by believing in Jesus, or anybody else, is preaching what they know nothing about, and they are doing it for the money in it. The church is cheating man, defrauding him, practicing upon his ignorance, his superstition, his fear. Religion, as far as it relates to any other life than this, has no foundation. Its God no one knows anything about; its heaven and hell no one has ever seen, nor does anyone know where they are; its whole business is run on fictitious capital.

The only thing that the church has saved so far is itself.

Freethought Precepts

The strong should be gentle to the weak.
The rich should not oppress the poor.
The prosperous should be generous to the unfortunate.
The self-reliant should give a hand to the helpless.
The educated should pity the ignorant.
The virtuous should not be cruel to the vicious.
The beautiful should be kind to the plain.

SAVE THE REPUBLIC

Which shall it be, Christianity or the Republic? It is apparent that the Christian church under a purely secular government, where justice is granted to all and where favors are allowed to none, cannot long survive. The Christian church in this country to-day is the worst foe of our free republic that exists within its borders. If the state survives it is plain to us that the church must perish, and the church can only flourish on the ruins of free institutions. We may have Christianity with a certain form of human government in America, but if the principles embodied in the Declaration of Independence and the rights implied in the national constitution are to survive, then we cannot have Christianity in this land.

The next conflict in our nation is to be between secularism and ecclesiasticism, between men who love liberty and priests who uphold tyranny, between the lovers of our republic and the foes of secular institutions. This conflict is nearer than the public imagines; in fact, it is already going on, and the growth of sentiment in the next generation in favor of human freedom and human rights will determine whether secularism will be upheld in our nation, or whether the reign of ecclesiasticism is to be dethroned.

The work of the Christian church throughout the land is to prevent the spread of secular principles and to hinder the further secularization of the government. This is the only hope of saving Christianity. If the state will not continue to exempt church property from taxation, to uphold the Christian sabbath, to prescribe prayers and Bible-reading in the public schools, to enforce the oath in courts of justice, and to otherwise lend its aid and support to the Christian religion, there is no chance of this religion resisting the spread of science and the arguments of rationalism.

Every victory won by Christianity is a nail in the coffin of this republic. Our government at the present time is a travesty of free institutions. Where does the freethinker have equal rights with the Christian, equal freedom, equal justice? He is obliged to take a Christian oath or have his word discredited in court; he is taxed to help support Christian chaplains in the state prisons, in the legislatures, and in the army and navy; he is made by law to pay the taxes on church property which is no benefit to him; he has to send his children to schools where religious services are conducted that to him are false and foolish, and in many other ways help maintain a religion that he considers more injurious than beneficial to the world.

The church in this country is not working for the good of the nation; it is working to save itself. What they, who love our free land, should do, is to make the government secular in every part, and compel Christianity to take its grasp off of the nation’s life. We must destroy Christianity if we would save the republic.

A WOMAN’S RELIGION

The Christian church of to-day is the church of women. Woman is certainly the better-half of Christianity. She is the minister’s right bower. The Christian soldier is an Amazon. The first at the prayer-meeting, at the donation party, at the missionary convention, at the Sunday service, at the altar, at the Sunday school is woman, and the last is woman, too. Without its female members, adherents and workers the Christian church would be an abandoned wreck within a week. It is true that men give money to the church, but they do it generally to please the women or at their solicitation.

The Christian religion is a female religion. It is emotional piety. There is nothing robust, independent about it, nothing that appeals to strength, intellect, reason. It is a vine, not an oak. Even its chief idol was fashioned for female worship. The songs of Christianity were written for women to sing, rather than men. The God of Christianity is a father, its savior is a young man, and its angels are all of the masculine gender. The Christian heaven is a he-kingdom, as far as its administration is concerned—a sort of celestial harem—for certainly ten women go there to one man, if the membership of the church determines the election of candidates to heavenly bliss. The two favorite hymns at the prayer-meeting, the two that are sung with most feeling, are “Jesus, lover of my soul,” and “Nearer, my God, to thee.”

Religion was invented to catch women. The priest is the spider and woman the fly. Upon the altar of every faith woman has been the sacrifice. Religion claims its female victims in this age just as surely as when the Hindoo widow was sent to join her dead husband on wings of flame. Woman to-day is not killed to appease a God, but she is still made a fool of by the priest. The spirit of the offering is the same, the form, only, is different. The foundation of every Christian church is woman; the salary-raiser of every Christian minister is woman. Woman is the keystone in every arch of Christian endeavor that spans the earth. She is "the bright, particular star" of the church’s hope. Men are not so easily caught by the Christian scheme of salvation as women. They want to see some return for their money on earth. It is the woman who is caught in the religious toils; it is the woman who is the slave of God, the victim of priest and minister.

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The declaration that will kindle enthusiasm in the human breast most quickly is that a new way has been discovered to get rich.

THE SACRIFICE OF JESUS

A great deal has been written, preached and said about the great sacrifice which Jesus made for the world. We deny that he made any such sacrifice as is claimed for him by the Christian church. In fact, we cannot see, find or learn from any record of the New Testament that he made any sacrifice at all. This whole idea about the sacrifice of Jesus depends upon a theological assumption.

Jesus had no earthly honor, position or estate to sacrifice, even had he been disposed to offer such for the good of mankind. Not only is there no evidence of any tangible renunciation possible by Jesus, but there is no proof and no sign that Jesus possessed even the spirit of sacrifice. We challenge the Christian admirer of Jesus to point to a single act of this hero that can honestly be called a sacrifice. We know of no such act. We have studied the gospels to find such an act, and we have studied them in vain.

When a mother sees her boy pinned to the timbers of a wrecked car where the scalding steam must escape into his face and destroy his life, and to save her boy, voluntarily stands where this steam, with its hot breath, will take her life instead of her boy’s, this mother makes a sacrifice that is apparent, real. Such an act is sublime, grand, beyond heroism. Such an act wipes the Christian slander of total depravity from human nature. Such an act makes us almost worship the heart great enough to perform it.

Jesus did no such things as this. He braved no danger for another. He did not walk in the path of peril to save the life of friend or fellow. On the contrary, he seemed bent on a selfish mission, inspired by a purely personal ambition. He did not say: This world is suffering from oppression; I will lay down my life to make it free. He did not seek to destroy the throne and the sceptre that bear so heavily on the poor and weak; but he sought a throne and a sceptre for himself that _he_ might rule the world.

Jesus sacrifice himself for the world! No! He demanded that the world sacrifice itself to exalt him! A poorer specimen of self-sacrifice could hardly be found in all the historical out-of-the-way places that we know anything about. Jesus had nothing to give up, nothing to renounce, nothing but his life to offer to the world, _and this, even when it was taken, did the world no good_.