Natural Man

by Arthur B. Moss

Martin Luther early in the sixteenth century boldly questioned the dogmas of the Romish Church. He was ably supported by Philip Melancthon, but these reformers, although fighting bravely for the right of Freethought, were fearful lest others in the exercise of this freedom should go further than they did. Bruno, Telesio, Campanella and Vanini are among the first mentioned in history who courageously declared their disbelief in the prevailing theology.

Bruno was a Pantheist. He denied that God was a person, and declared that he was an essence. He affirmed that matter was indestructible; that nature produced "all phænomena as the fruit of her own womb." He believed in the plurality of worlds, and denied the teachings of Aristotle. Telesio and Campanella held much the same belief.

Vanini was an Atheist. For their heresies Telesio and Oampanella were imprisoned; Bruno and Vanini both died at the stake. No doubt there were many others who entertained doubts similar to those expressed by these noble philosophers; but when they found that their scepticism would be burnt out of them if they expressed it, they doubtlessly came to the conclusion that they had better keep it to themselves until men were more prepared for the reception of it. And probably the time would never have come had it not been for the heroism of a Bruno, the defiance of a Vanini, and the persistent teaching of other less known Freethought worthies.

Galileo the astronomer must also be numbered among the sceptics. He denied that the earth was the centre of the universe, and in opposition to such teaching declared that it moved round the sun. For making known this now well-established fact the great astronomer was imprisoned, and a short interval allowed for him to recant or die the death of an infidel. He was an old man, and life was sweet. He elected to live. He had sown the seeds of doubt concerning the Church's teaching of astronomy—he left it to blossom in its own good time.

In Europe periodical efforts had been made to improve the social and domestic life of the people. Feudalism having developed to its highest point, decayed, and upon its ruins were established strong monarchies, which vied with each other in voluptuousness and wickedness. But if the nation showed any signs of going forward in the march of progress, there was always one chain at least to drag them hopelessly back again. This was the Romish Church with, its slavish theology and horrible corruption.

"For centuries the popes at intervals had embroiled Italy. Sometimes several popes ruled at once, and sometimes the Catholic Church had no pope at all. To unite and maintain, the temporal and spiritual power in their own persons was ever the ruling passion of the Catholic potentates; and for this they have spilt rivers of human blood. Under their absolute power the Church and its vices has grown up for centuries. Rooted into the heart of society the people had learnt to revere the ancient institution. Their imaginations were captivated by its showy services; its priesthood had the keeping of their consciences; was their only means of access to heaven; gave consolation in sickness; married, buried, and sent them to paradise. Its superstitions and centuries of cruelty had as yet only increased its power. Europe was filled with its images of saints and martyrs, real or counterfeit, and the people were instructed to fall down and worship them. Dead saints were made the medium of access to the deity; the services of religion were muttered in dead languages; priests were decked in dazzling garments; wax candles burnt in the churches at noonday; vessels of gold and silver stood on the altars; preaching had become rare, and had degenerated into frivolous talking; monks who lived a life of ease or idleness, and often of vice, were scattered in multitudes throughout every nation of Christendom; and in order to prevent inquiry and crush opposition, the Inquisition was established and the fire of persecution lit. Pope Alexander VI., a man of unusual depravity, burnt Savonarola for preaching reform in the Church. In short, a frightful spiritual despotism, such as Europe had never seen before, held the human mind in abject bondage" (Dr. Bollock's "History of Modern Europe," p. 23).

After the Reformation the disputes between Christians, regarding the doctrines of the Protestant as well as the Catholic Church, were numerous and exceedingly bitter. But the masses of the people having to work hard for a small pittance and little leisure, took comparatively small notice of these theological disputes, and applied themselves with commendable zeal to more useful labor than watching the wretched encounters of fanatical religionists.

The printing-press having now got into working order, began to disturb the peace of mind of the clergy and others in authority. Every shot from the armory of intelligence shook to their foundation the dogmas of the Church. The people continued to work. Scientific men, too, continued their labors quietly.

Columbus discovered America, and frightened credulous believers in the flatness of the earth out of all the wits they ever had.

Descartes in France, Spinoza in Holland, formulated a philosophy that knocked the anthropomorphic deity of the Christians quite off his pedestal; it was done, however, in such a learned manner that the common people heard scarcely anything about it.