MORALS.*
* See Appendices T and V.
After my lecture on Men, Women, and Gods, in Chicago, I was asked how it would be possible to train children to be good without a belief in the divinity of the Bible; how they could be made to know it is wrong to be and steal and kill.
The belief that the Bible is the originator of these and like moral ideas, or that Christ was their first teacher, is far from the truth; and it is only another evidence of the duplicity or ignorance of the Church that such a belief obtains or that such a falsehood is systematically taught.
It is too easily forgotten that morals are universal, that Christianity is local. Practical moral ideas grow up very early, and develop with the development of a race. They are the response to the needs of a people, and when formulated have in several cases taken the shape of "commandments" from some unseen power. These necessary practical laws are by degrees attached to those of imaginary value, and all alike are held in esteem as of equal moral worth. By this means a ficticious standard of right and wrong becomes established, and a weakening of confidence in the valueless part results in damage to that portion which was originally the result of wise and necessary legislation.*
When children (of whatever age) do this or that "because God said so," the precepts taught on this basis, even though they are good, will have no hold upon the man who discovers that their origin was purely human. It is a dangerous experiment, and depends wholly upon ignorance for its success. A firm basis of reason in this world is the only solid foundation of moral training.
My Chicago questioner proceeded upon the hypothesis that what of valuable morals are contained in the Bible were a "revelation" to one people, and that their value was dependent upon this origin. For the benefit of those who have been similarly** imposed upon, I will cite a few facts in as short space as possible.
* "Durable morality had been associated with a transitory
religious faith. The faith fell into intellectual discredit,
and sexual morality shared its decline for a short season.
This must always be the natural consequence of building
sound ethics on the shifting sands and rotting foundations
of theology. It is one of those enormous drawbacks that
people seldom take into account when they are enumerating
the blessings of superstition."
—Morley's "Diderot," p. 71.
** Professor Max Muller says that "the consciousness of sin
is a leading feature in the religion of the Veda, so is
likewise the belief that the gods are able to take away from
man the heavy burden of his sins."
Brahmanism, with its two hundred millions of believers, and its Rig-Veda (Bible) composed two thousand four hundred years before Christ, has its rigid code of morals; its theory of creation; its teachings about sin; its revelations; its belief in the ability of the gods to forgive;** its belief that its bible came from God; and its devotees who believe that an infinite God is pleased with the toys of worship, praise, and adulation of man. It has its prayers and hymns, its offerings and sacrifices. Corresponding with our "Trinity" idea the Brahmin has his three great gods; and in place of our "angels" he has his infinite number of little ones.*
Next, Zoroastrianism, certainly twelve hundred years older than Christ, has its legends (quite as authentic as our own) of miracles performed by its founder and his followers; its Zend-Avesta (Bible); its "Supreme Spirit;" its belief in gods and demons who interfere with affairs in this world and who are ever at war with each other; its sacred fires; its Lord; its praise; and its pretence to direct communication in the past with spirits and with gods who gave their Prophet "commandments."** It lacks none of the paraphernalia of a "divine institution" ready for business, and we are unable to discount it in either loaves or fishes. It also has its heaven and hell;*** its Messiah or Prophet; its arch fiend or devil; its rites and ceremonies.