What Is Jesus
Time was when Jesus was looked upon as God, or the Son of God. No one had any doubt of his divinity or divine character; or if he had, he wisely deferred to the superstitious majority and kept his mouth shut and so kept his head on his shoulders. This idea that Jesus was God has been steadily declining for several hundred years. Intelligence has pretty much given it up, except where it is paid a big salary for preaching it. There is no rational defence that can be made of the dogma of the divinity of Jesus. It is one of many theological absurdities that was born when gods were popular.
A large number believe that Jesus was a man and nothing more; a good man, but still human. They look upon him as a product of human nature. He is allowed a human father and mother, although the gospels, in which is found the story of his life, hardly warrant so much earthly parentage. He is regarded as a part of humanity, and his extraordinary deeds merely as exaggerated performances of heart and hand of man. The people that look upon Jesus as a man have a superstitious reverence for his humanity. He is called “the one perfect man,” the “pattern of the race,” etc. Though a man, they will have him every inch a man.
Yet others see nothing remarkable in the career of Jesus; nothing which marks him for universal emulation; nothing which compels praise and admiration. [pg 033] They think he was a sort of mild lunatic, possessed of the idea that he was the Messiah of his people, and that in endeavoring to further his scheme he antagonized the existing authority and met the just punishment of his ambition.
But it is neither as God nor as a man that Jesus must be regarded, but as a myth. No such person ever lived either as a human or divine existence. He is simply a creature of fancy, the fruit of the imagination. He is a character of the brain, the creation of religious genius.
There is no justifiable Christianity in this age.
A dogma is the hand of the dead on the throat of the living.
The progress of the world depends upon freedom of thought and freedom of utterance.
If you can forgive the man who wronged you, the neighbor who slandered you and help the poor about you, you need not be particular about making any professions of righteousness.
Deeds Better Than Professions
We have tears of regret to shed over the wreck of beauty and talent; but if we take no steps to preserve beauty and talent from wreck, our compassion is not to our honor but to our disgrace. The feeling of pity which to-day expends itself in solemn warning or solemn weeping for the poor unfortunates of earth, must devise means to rescue them from misery, or it is but a mockery and a shame. One arm inspired with love of man will do more than a thousand tender sentiments. Sympathy must take the form of assistance, or it is not sincere.
When we do not love man as we ought, we hate ourselves. The way to get heaven for ourselves is to give it to others. The way to be happy is to make others happy. Selfishness kills every noble feeling and defeats every good desire. We cannot have peace when we give pain to others. Our deeds reward us. What wrongs man is wrong for man to do. We should live so as not to regret the past nor fear the future. We set too great a value upon earthly possessions, and spend our lives in gaining what we cannot hold. We best enjoy the things of earth when we give up wanting them wholly for ourselves. The best part of our happiness is having someone to share it.
Give Us The Truth
If there is one tree that man needs to eat of, it is the forbidden tree of the knowledge of good and evil; and if any knowledge will keep him alive and make him happy and perfect, it is just this knowledge which God forbid him to acquire. We are dying to-day from ignorance, not from knowledge,—dying because we do not know the good from the evil; and we are dooming ourselves and future generations to premature death because we do not eat more of the tree of knowledge.
To know more is what we need. Let us look into things and find out what the world means. If this universe is only an illuminated deception, the man who discovers the fact will be a public benefactor. If things which exist around us are lying to us,—if the stars that shine out through the deep space above us are only fire-flies of the night, let us know it. Knowledge will not hurt us so much as ignorance and deception. If the flowers that uncover their beauty for our delight have but a phantom loveliness, and nought is real in the enchanting world about us, then let us be told the truth. The soul can bear it better than to be deceived. We may be trusted with the knowledge of good and evil and of right and wrong, ye God of Genesis! and praise be to the first-created man for breaking the command to remain in ignorance and taking the first step toward solving the riddle of life!
[pg 036]We learn everything by living. The truth is not revealed to us: we must discover it. It is seen when we climb high enough to see it, or live wise enough to feel it, or act true enough to utter it. When we hear the truth, we hear only the echo of the universe. The last thing that we have to fear is the truth and the consequences of knowing it. Let us not fear to speak it or to hear it. And let us go with it whenever found. They who are keeping the world from the knowledge of good and evil, who are trying to discourage the preaching of truth, are the enemies of mankind.
If man had no knowledge except what he has got out of the Bible he would not know enough to make a shoe.
The great work of man has ever been to rescue the present from the past; to turn the mind from what it has left behind to the opportunities and duties which are around it. For this has genius toiled down the ages, sung its song of love, carved its dream of beauty and whispered to the world's dull ear its bright message of hope.
The American Sunday
Everybody has heard of what is called the “Christian sabbath,” and nearly everybody has a tolerably clear idea of what is meant by a “continental sabbath.” A “continental sabbath” may be described as a sort of week-day Sunday, that is, as a religious holiday with more secular, than pious, features. A Christian sabbath is so near dead in this country as a religious fact that a definition of it cannot be had from real life. We find the ideal sabbath of the Christians in the history of early New England. For two centuries the people have been gradually outgrowing the austere religion which made Sunday a day to be dreaded all the week. The attempt has been frequently made by a small puritan contingent, which has survived all these years, to resuscitate this dead sabbath and inflict it upon the world again. But so far the effort has only met with deserved failure.
Resurrections have never been successful. When the inhabitants of graves have come out of their abodes it has been only to walk the streets for a brief period, and then to return again to silence and rest. The stories of ghosts, when true, are always short. These visitants never stop long or do anything that is of any worth to the world. When the grave is once made over the dead it is best to let it alone. There is nothing in cemeteries to aid progress or civilization.
We do not need the revival of old customs or [pg 038] of old faiths. To endeavor to rehabilitate the sabbath of our forefathers is as foolish as to try to make people go back into log houses and cook over a fire-place. Some persons can never realize that the world grows; that what was a help to one age becomes a hindrance to another; that time corrects the mistakes of men and that respect and reverence for our ancestors do not necessarily require us to adopt their clothes or their habits.
Men and women are made fossils by their religion. The people who are trying to-day to resurrect the puritan sabbath are people who have got religion, but not much of anything else. A man who allows religion to dominate all his thoughts, all his efforts, all his acts, usually is a nuisance, if nothing worse.
A day of rest once a week is a good thing in itself, but it is a bad thing when controlled by religion. We are in favor of Sunday as a day when man can lay aside his business, his care, his tools, and enjoy himself, but we want everybody to take their hands off of it. Sunday is not a day for religion alone. If certain people wish to go to church on Sunday, let them go; but when these people, who go to church on Sunday, wish to compel everyone else to do the same, they need to be informed that liberty on Sunday is just as much a human right as liberty on Monday. There are better things that man has found than religion. Liberty is better, truth is better, happiness is better. We would like to see an American Sunday on this continent, [pg 039] a Sunday in harmony with the principles upon which our government was founded, a Sunday which was not run by religion, a Sunday for man and not for the church. Such a day would not be a sabbath, but it would be a free day, a happy day. The notion of Sunday as a holy day is too absurd, too ridiculous to deserve respectful attention. No man can have fifty-two holy days in a year.
The minister must take his pious grasp off of the throat of Sunday.
A true man is not troubled by anything but his own acts.
The true man walks the earth as the stars walk the heavens, grandly obedient to those laws which are implanted in his nature.
A great many people are afraid of knowledge, but we have seen hundreds of people that we thought would be improved if they knew more, but we have never seen one that we thought would be better if he knew less.
Lord And Master
The Christian is fond of referring to Jesus as his lord and master. We wonder why, for it is evident that not a Christian of this century takes Jesus for his lord and master. The fact is, that there is nothing that a man objects to more strongly than a master. Man wants to be independent. He does not want anybody to be lord over him. The struggle of the race for ages has been to get rid of lords and masters, to be free from tyrants. Religion is after all only dead politics. The church makes sacred what the state casts off. What sense is there in fighting for long centuries to liberate the body, and voluntarily accepting slavery for the mind? Jesus is the ghost of a dead king. But why should the world prostrate itself before his invisible throne when it refuses to acknowledge by its obedience that he is fit to rule the kingdom of conduct?
What hypocrites Christians are! What a farce it is for men and women to call Jesus lord and master! They do not obey his slightest command, and they ignore his teachings as undeserving their regard. There is not a precept, that the Christian church teaches came from the lips of Jesus, that Christians honor by practice, not one. Never did a lord receive so little honest respect from his vassals; never a master so little true obedience from his servants.
Men and women are not sincere when they profess [pg 041] to accept Jesus as their lord and master. They doubtless feel grateful to him for saving them from the fires of hell hereafter, but they look upon him as a mighty poor example for them to follow here. As everybody knows, the church does not require that its members shall practice the precepts given by Jesus. If she did demand this of men and women her membership would speedily be reduced to zero. We do not regard a man as honest, or worthy of respect, who calls Jesus his lord and master and turns his back in contempt upon the precepts he gave his disciples to practice.
You cannot stuff your minds with the lives of saints and grow good on the stuffing.
Some persons are remembered solely for their virtues and others solely for their faults. This is why we have a Jesus and a Judas.
Are Christians Intelligent Or Honest
Future generations will regard the men who accept the Christian superstitions either as simple or dishonest.
We are forced to doubt the sanity or sincerity of people who profess to believe in the doctrine of the trinity, in a “begotten Son of God,” in miraculous conception, in the resurrection of the body, in the Bible as the word of God, in miracles, and in heaven and hell. We ask ourselves:—Are men intelligent who believe these things, or do they merely profess to believe them, and are dishonest? We cannot reconcile faith in the Christian superstitions with mental soundness and good sense.
What is there in Nature to suggest any of the Christian doctrines? Does not everything we know, everything we have seen, everything we have experienced, deny and disprove the Christian superstitions? Why, then, do people accept them? We find no one that acts as though Christianity were true, no one who lives as though hell were under his feet and liable at any moment to pull him down to eternal damnation. We find men spending all their energies in trying to get the good things of earth, just as though they were told to do so by God, instead of commanded not to lay up treasures upon earth, etc.
It is one of the serious problems of the age to know how to deal with Christians. They are, [pg 043] as a rule, respectable and decent; they have good manners generally, and they eat and drink, dress and talk, live and die very much as other people, and yet they profess a faith that is absurd and foolish and that has no foundation in fact or philosophy.
We like to think well of our fellow-beings, and we would like to think well of Christians, but we cannot do so as long as they pretend to believe what a person of intelligence, of good sense, cannot believe. Are Christians honest? Perhaps they think so, but have they ever really examined their belief in the light of the knowledge of the twentieth century? If they will do this, we do not see how they can longer profess to be Christians, if they are honest.
When men are hungry roast mutton is better than the lamb that taketh away wrath.
If a man can look in the mirror of his own soul without shame, he can look the whole world in the face without a blush.
The Danger Of The Ballot
Men speak usually as though voters ranged themselves on one side of a political question, or another, according to their convictions or principles. We wish this were so, then we should be nearer having a pure ballot. But we cannot share this lofty view. It does not seem to us that the average voter is a man of either political convictions or principles. Party service does not require intelligent, independent action, and politics to-day stands for party fealty more than for governmental ethics.
The main question that is decided by an election in our country is, which political party shall have the privilege of dispensing the offices of Government? There is a desire on the part of certain persons to obtain office, for either personal or party advantage, and this desire is oftentimes so fierce that it will betray the honor of citizenship. Where this is done, or attempted, lies the danger of the ballot.
If men voted only as their political convictions dictated, we should have a higher party morality and purer officers, but we must face the facts even though the duty is not an agreeable one. Politics has degenerated to a dirty business and political trickery and bribery secure victory where honor, integrity and principle suffer defeat. The plain truth is, we have a large class of voters who make merchandise of their right of suffrage, and a set [pg 045] of demagogues whose business it is to bribe or coerce voters for the advancement of selfish ends.
The honest, virtuous, intelligent, independent vote is the noblest power of a freeman, but the purchasable vote, the ignorant vote, the vicious and servile vote, is the opportunity of the knave and the scoundrel. The purity of the ballot is the only safety of a Republic, and no greater danger threatens this nation to-day than that which arises from the corruption of the suffrage. A ballot should be the honest declaration of our principles, the expression of our own opinions, the badge of our manhood; but when it is held in the hand that has sold it for a price, or will deposit it at the dictation of another, it is the prostitute of greed and the hired assassin of the despot.
Every man should select his own ballot and vote to please himself, and any person that would interfere with his right and duty to do this, should be disfranchised forever. The individual who does not know enough to select his own ballot has no right to vote in this country.
There have been too many voters led to the polls, and used as party troops. There are still slaves on election day who are afraid of the crack of the whip. There ought to be permitted in this nation no political or religious disability on account of the honest exercise of the right of suffrage. A man should be protected from the politician and the priest. When a man votes as he thinks, he [pg 046] has discharged the highest duty of citizenship, but when he votes through bribe or fear, he forfeits the privilege of the ballot. The polls are more sacred to man than the altar. Religion might die and man could still have every blessing of earth, but when liberty is killed, the noblest blessing of earth has departed.
The petty salvation offered by Christianity is not much sought after to-day, while the world is bending its mighty energies in the direction of knowledge as never before, and the glory of the electric light, the song of the steam-whistle, the music of the telegraph, the chorus of machinery and the grand anthem of countless enterprises tell of a bright and golden future time when man will master the elements of Nature and guide his life through its course of years in perfect safety and security and step down at the end of it,—“Like one who wraps the drapery of his couch about him and lies down to pleasant dreams.”
Who Carried The Cross
Who carried the cross upon which Jesus was crucified? Such a question ought to be easy to answer, if the event ever occurred. There ought to be no disagreement upon so simple a matter as this. But there is disagreement, and quite a serious one at that. Three of the gospels declare that Simon carried the cross, while the fourth gospel says that Jesus himself carried the cross upon which he was crucified. Now, which is right? Is John right? If so, then Matthew, Mark and Luke are wrong. If Simon carried it, Jesus could not have done so; and if Jesus carried it, then Simon did not.
That there is such a discrepancy in the accounts of this alleged event does not so much indicate that one is right and the others wrong in regard to the carrying of the cross as that none is right. To our mind this disagreement of the gospels is an indication that no such event as the carrying of a cross upon which to crucify Jesus ever occurred.
Christians put forth the Bible as a work which in some way came from God; as a book which is reliable in its statements, and correct in its narrative of events. Now, it is patent to everyone that in the gospels there are two distinct accounts of the carrying of the cross. How can Christians reconcile this fact with their theory that God is the author of the Bible?
It must be admitted by all that one mind could not have written or inspired both of these stories, and it must also be admitted that if one is true the [pg 048] other is false. What is the natural conclusion that an unprejudiced mind would arrive at after reading the account of the carrying of the cross for the crucifixion of Jesus in the four gospels? Is it not that no such cross was ever carried for any such purpose?
There are too many gospels, too many stories of Jesus. It would have been better for Christianity had all but one of these narratives been destroyed. They contradict each other in so many essential points as to make them totally unreliable as records of facts. It is plain that not one of the writers of the four gospels knew of what he was writing.
We must in honesty say that no one knows who carried the cross on which Jesus was crucified, and no one knows whether Jesus was crucified or not, and no one knows whether any such person as Jesus ever lived, to be crucified.
Civilization has come about by going to school more than to church.
Nature is the volume from which all of our knowledge has been translated.
Modern Disciples Of Jesus
The modern disciples do not resemble very closely the ancient disciples of Jesus. In fact it is very hard to find a reason why Christian preachers call themselves disciples of Jesus at all. According to the narrative of the New Testament Jesus was not in love with money and what money will buy; he did not have a high appreciation of the good things of the world; he did not express any anxiety about his food or dress, nor manifest any desire to have aesthetic surroundings.
And if we can credit the story of the gospels, Jesus charged his disciples to be and do pretty much as he himself was and did. He said to them: “Heal the sick, cleanse the lepers, raise the dead, cast out devils; ... Provide neither gold nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves, for the workman is worthy of his meat.... It is enough for the disciple that he be as his master.”
Whether or not the ancient disciples heeded these words of their master, and carried out his instructions, we do not know, but there is abundant evidence that his modern disciples do not pay his commands the compliment of obedience. If there is one item that the clergyman of to-day looks after it is his salary. He deliberately disobeys all of the injunctions of Jesus to his disciples, and thinks he is doing his duty to do so.
This is the funny part of his discipleship to us. [pg 050] He does not consider the charge of Jesus worthy of being heeded. When we point to the commands of Jesus, and ask some Christian minister why he does not obey them, he coolly informs us that it would be the height of folly in this age to attempt to do as Jesus commanded his first disciples. In other words the Christian clergyman acts upon the ground that the orders of Jesus to his apostles are incompatible with personal dignity and decent living, and that only a person utterly devoid of all sense of fitness and social responsibility would undertake to follow his directions.
We agree with the action of the modern disciple of Jesus in regarding his commands as foolish and unfit to be obeyed, but we want him to take an honest stand before the world and say so like a man. Now he is a hypocrite, when he assumes a place in the Christian ranks but refuses to obey the orders of his master. The modern disciple of Jesus is more concerned about putting money in a bank or investing it in real estate than he is about “laying up treasures in heaven.”
If there is one person who believes thoroughly in looking after himself and his in the world, and getting all the good things out of it, it is the Christian minister. He is well housed, well fed, well dressed, and, as a rule, has a comfortable income. How he must laugh when he reads the New Testament! He probably regards Jesus as a chump to tell men and women to take no thought for what they shall eat and drink and wear, and not to lay [pg 051] up a few dollars for a rainy day. He has to make believe honor the poor, unsophisticated peasant of Galilee, in order to get his fat living. He has to fool the fools that support him in luxury, but all the reverence he has for Jesus you could put in your eye.
If it paid better to tell the truth and to take an honest position in the world, we presume that most ministers would quit playing the hypocrite, but as long as Christianity pays its preachers more than they can get from any other source, we may expect them to profess to follow Jesus and then do as they please.
Every fact is backed up by the whole universe.
Christianity is a black spot on the page of civilization.
The church is a bank that is continually receiving deposits but never pays a dividend.
A Poor Excuse
The excuse of the poor for not going to church is a poor excuse. The woman who does not go to church because she cannot dress well enough, cannot have much respect for her master. Jesus did not rail against the poor, but the rich. He did not condemn Lazarus, but Dives. Christian churches should be filled with rags, not silks; with paupers, not bankers. No one can be too poor to feel at home in the church of him who was too poor to have a place to lay his head. A Christian church is the church of poverty, and its minister should welcome the tramp, the beggar, the rag-muffin, and should give the cold shoulder to the rich merchant, the well-dressed politician, the prosperous citizen.
It is a singular thing that while silks despise rags, rags respect silks. The poor Christians ought to glory in their poverty, ought to be proud of their patches. They should have utter contempt for good clothes, and go to the church of Jesus with a feeling of pride that they honor him by being poor, as he was. Velvet, satin and broad-cloth are insults to him whose ragged royalty they profess to reverence.
If the poor were not as big hypocrites as the rich, they would drive the richly-dressed worshipers out of the church dedicated to the poverty-stricken Nazarene, who has been elected to the office of savior. A person has not very much Christianity when his religion is ashamed of his old clothes.
Profession And Practice
There are a great many persons who are anxious to pass for more than they are worth, to stand for more than they represent. They always get on the side of the majority, because that is considered the safe side, the side that is most likely to have the largest number of loaves and fishes. These people are willing to pay the price of popularity; willing to do anything that is regarded as respectable, even to denying their own souls. The easiest way to win favor is by professing the popular faith, no matter what it is. A true man will be true to his convictions, true to his principles; but such a man may not receive applause, may not make money, may not be allowed to enter the door of society. In order to win the favor and secure the good-will of the majority, it is necessary to go with it, no matter where it is going. The thoughtless, the weak and simple, follow the crowd.
Profession is demanded of him who would join the ranks of the pious. Profession is required of the man or woman who belongs to the church. The performance of every duty, the practice of every virtue, is not a sufficient recommendation to popular favor. It is a fact that profession without practice is accepted in preference to practice without profession.
The man who gives his life to man without thought or care about God is considered a bad man, while he who gives his life to God without [pg 054] thought or care about man is regarded as holy and saintly. Nobody can do God any good or any harm, and all the worship that is offered him is a waste of time.
The man who stands up in public and asks God in prayer to help the poor, to bless the suffering, is looked upon as a good man, while he who does not pray nor ask God to do anything, but helps his needy brothers and sisters, is pronounced wicked and sinful. Values have become strangely mixed in the eyes of mankind. Religion is considered as worth more than morality; worship more than work; prayer more than performance and profession more than practice. This is wrong, false and foolish.
Profession is a mighty poor jewel, a cheap and flashy substitute for the diamond of practice. It is a confession of fraud; a mask for a face; a coward's excuse; a hypocrite's wile. Honesty need not profess to be honest.
When a minister says that God will help you, ask him to put up the collateral.
The church spends thousands of dollars to save a dogma, where it spends a cent to find a truth.
Where Is Truth
Men have enthroned truth in some far-off kingdom, away from the world, as though it were too pure to live on earth. It has been made supernatural, and only to be known by being revealed. But truth is everywhere; its voice is heard in everything. The very pebble at our feet holds its image, and its light twinkles in the white splendor of the distant star.
Man has searched for truth in books, but has not found it there. He has invented words to conceal his disappointment, such as God, heaven, providence, etc. Nature contains all the truth, and so far as men have read Nature aright they have learned what is true, but we cannot catch and hold Nature in our philosophies. She breaks through all the finely-woven theories we put about her, and man, in his attempt to bind Nature with his thoughts, binds only himself.
Men in all ages have tried to read the secret of the universe. We have been told that God directs it, that a divine mind planned it and keeps it in motion. Why not let the universe explain itself? Why not read it by its own light? Why not confess our ignorance? God is a figure of speech, but Nature is a reality. Let us trust what we know. Nature is never capricious. Fire will always burn, water will always drown, frost will always freeze. Though we have confidence in Nature, let us acknowledge that we do not yet comprehend the [pg 056] meaning of things. The old habit of inventing words to hide our ignorance has been adopted by science as well as by religion. Evolution does not reduce the mystery of existence to a simple problem. What we call truth is more than we have yet found. The unknown is still provocative of investigation, and the only prayer of the mind is, more light. We must beware of accepting dogmas, whether of science or religion. No statement is the last word of truth. Doubt is the first step of progress, and inquiry is the way to knowledge.
There is nothing that stands more in the way of human advancement than the authority of opinions. Some dragon of assertion ever disputes our right to the golden fleece of truth. If we ask for proof of God's existence or man's immortality, we are answered with a text, but a text is only the dead opinion of a dead man. This age demands truth, not the belief of a person who lived centuries ago.
Because superstition holds the contents of a book sacred we are not to enslave reason to its statements. We will not be bound by the opinions of others, neither must we bind others to our opinions. We must make freedom sacred, and cease condemning men for disbelief or unbelief. The bondage of faith is the slavery of the soul. It makes man unjust, unwise and unkind. Allegiance to a creed makes us ill use a man simply because he does not believe as we do.
[pg 057]No church has all the truth, and no school either. So-called religion merely shows where the search after truth ended. But truth is the infinite reality, and it will always be for man to find.
Christianity is like a slow clock—always being moved ahead.
The day of the Bible is passed. Books have taken its place.
Better be late to church Sunday morning than late at home Saturday night.
Man to-day has more and better ways of getting a living than at any time in the history of the race.
What Does It Prove
Christians say that the resurrection of Jesus proves his claim to be the Messiah. But what proves the resurrection? Certainly not the contradictory stories of the gospels. The story of the resurrection of Jesus from the tomb merely proves that somebody lied, that is all. A pretty Messiah Jesus was! The Messiah of the Jews was to be a king who should restore the lost splendor of the house of David; who should overthrow the power of the Romans and build up the Israelitish kingdom. This king never came. Jesus was just about as much a Jewish Messiah as Crispus Attucks was a President of the United States.
No creed can be stretched to the size of truth; no church can be made as large as man.
To correct in ourselves what we condemn in others would remove most of the evils of life.
Human Responsibility
There is nothing that tends to perpetuate the weakness of humanity more than religion. Men have been taught for ages that they were dependent upon God for all they have. This kind of teaching must be corrected; it is false. Man is dependent upon man. No God will help or hurt him. Be he ever so good no God will praise him; be he ever so bad no God will blame him. What he wants to escape is his own condemnation.
In order to develop an independent spirit in man it is necessary to increase his responsibility. Man must be taught to rely upon his own strength, upon his own body and mind. He must learn his relations to Nature and abide by the laws of his being. He must know this: if he would have anything he must deserve it. Human destiny follows human conduct.
The old notion that man is responsible to God cannot be proved. There are no facts that corroborate that notion. Man is responsible to himself. It is this truth that is calculated to elevate and ennoble human life. Let human beings understand that there is that within themselves that is to be respected, and that they are responsible to themselves for all they do, and they will be more worthy of respect and live more worthy lives.
Abolish Dirt
We should like to see one generation brought up to hate dirt. Every child ought to be taught that clean hands and face and clean clothes help to a clean life. There are too many homes on this earth that human beings live in that are dirty, in which those three household gods—the broom, the mop, and the dust-rag—have no place.
Children should be taught to drive dirt out of the house as they would a mad dog. Dirt is the food of disease. It is the enemy of health and happiness. Abolish dirt.
If God exists, what objection can he have to saying so?
When we have nothing to give a beggar, we can at least tell him so kindly.
Religion And Morality
A religious man is not trusted to-day because he is religious. Faith in vicarious atonement is not accepted as a moral substitute for meeting one's obligations. Worship of God is not equivalent to helping your neighbor. The fact that a man is religious may not be proof that he is a bad man, but it is no evidence that he is a good man. The most contemptible wretch that ever robbed the widow or orphan could shine in a prayer-meeting, where words are passed for virtues. The veriest scoundrel can pay a pew tax and march up the aisle of the church with sanctimonious countenance. Religion is such a superficial affair that it carries no moral recommendation. Without morality religion could not borrow a dollar on its name, while morality without religion can get all the accommodation it asks for. The real virtues of a man do not depend upon religion. Men have lived good lives while believing in dozens of gods and without faith in a single god. Morality is not the offspring of theology. You cannot pick out a moral man by hearing him pray. A great deal of religion is worn to conceal moral defects.
We should watch the man who stands up in public and says: I am moral. We should say to him: It is not necessary for you to proclaim your morality; your daily life will show how moral you are. The world is becoming suspicious of him who stands up in public and says: I am religious.
[pg 062]A great many people seem to think if they profess to love God it is not necessary for them to love man.
We are not denying that a great many good men and women are religious; that a great many good men and women go to church and prayer-meeting. We do not deny that a great many moral men and women profess faith in total depravity, in vicarious atonement, but we do not see how their faith has anything to do with their morality. There is no particular necessity for Christians to be good. Their faith saves them, not their conduct. Religion is not doing, it is believing, or pretending to.
There is a big opportunity to lie in religion. You cannot tell when a person says he believes in God whether he is telling the truth or not. It is mighty easy to be religious. But the moral man has no such chance. He is not judged by his professions, but by his actions.
Religion makes hypocrisy easy, but morality offers the hypocrite no show whatever.
Never forget the good deeds that others do to you, nor remember those that you do to others.