The Bible of Bibles; Or, Twenty-Seven "Divine" Revelations

by Kersey Graves; Lydia M. Graves

A new Church was instituted, which received the name of "the Greek Church." Here we find a slight improvement in the Christian creed. The Greek Christians rejected the doctrine of the infallibility of the Pope, but still held to the divinity of the Virgin Mary, and all the other senseless dogmas of the Church. But, as it abandoned one of the most popular but unreasonable doctrines of the Church, it was an important step toward advancement. They did not, however, look upon it in that light, but declared it was the true doctrine of the Bible, and here planted their stakes, and forbade any further improvement. After gathering a Church of seventy million souls, another night of intellectual darkness set in, and continued for four hundred years; which brings us down to the fifteenth century, when Luther rebelled against the Pope, and again broke the spell of mental lethargy and intellectual darkness, and set what little intellectual mind there was left in the Church to thinking. Another slight improvement was made in the Christian creed. The Lutherans not only rejected the doctrine of the infallibility of the Pope but also the divinity of the Virgin Mary, but here stopped, and planted their stakes, and issued a bull to interdict further progress; but the ball, once set in motion, can not be stopped. As well attempt to bind the ocean with a rope of sand as to attempt to stop the march of thought when one link is broken which binds it to the Juggernaut of superstition. This is true, however, of but few minds. But few church-members possess thought and independence enough to advance faster than their leaders. Luther did not live long enough to outgrow all the superstitious dogmas in which he had been educated; but he made such rapid progress in infidelity that he condemned the doctrines of eleven books of, the Bible, and consequently rejected them; viz., Chronicles, Job, Ecclesiastes, Proverbs, Esther, Joshua, Jonah, Hebrews, James, Jude, and Revelation. He was then an infidel with respect to eleven books of the Bible; and, had he lived in an age of progress like the present, he would have become an out-and-out infidel. But the mass of his followers did not possess minds so susceptible of intellectual growth: hence they lived and died in faith with the creeds he made for them. There were, however, a few exceptions to this rule. In all ages and all religious countries, and under every form of religion, there have been a few minds gifted with thought and reason beyond that of the multitude.

A few of this class figured under Lutherism, who eventually, by virtue of their tendency to mental growth, discovered some defects in his creed and system of faith. Among this number was Arminius, who rejected the doctrine of total depravity, original sin, the eucharist, purgatory, &c., and, with this change of Lutherism, founded what became known as the Arminian Church: but as no mind and no set of minds in any age have possessed the mental capacity to discover all error, or to grasp all truth, so Arminius only outgrew a few of the erroneous dogmas of the Christian faith, and then stopped, and planted his stakes, and stereotyped his creed; and any opinion or doctrine that advanced beyond that was infidelity. He did not live quite long enough to discover the absurdity of the atonement and an endless hell, and hence those doctrines are found in his creed; but the change he made in the popular religion furnishes another indubitable proof of the progress of mind, and the progressive improvement of the religion of Christianity, and another proof of the steady progress Christianity has made towards infidelity. So distinct and marked have been these changes, that they furnish data for calculating proximately the period when the last dogma shall drop out of the creeds of the churches, and bring them into conformity to the teachings of reason and science,—in other words, when Christianity shall merge into infidelity. And what is meant by infidelity is the want of faith in the false and morally injurious dogmas of the superstitious ages.

Another step in the road of religious progress brings us to the Unitarian Church. Here we find still longer strides in the direction of the Christian faith towards infidelity. The Unitarians rejected the doctrine of the divinity of Jesus Christ.

And why? Simply because the founders of that church had expansive intellectual minds that enabled them to perceive the absurdity and logical impossibility of the truth of the doctrine. Their enlightened reasoning powers enabled them to discover these objections to the doctrine: viz. (1) The impossibility of incorporating an infinite being into a finite body or into the human body; (2) the absurdity of considering any being on earth a God while there was acknowledged to be one in heaven, making at least two Gods; (3) the difficulty of accepting the Bible history of Christ as furnishing proof of his divinity, while it invests him with all the qualities of a human being. These and numerous other absurdities, which are treated of in "The World's Sixteen Crucified Saviors," lead them to reject the doctrine of the divinity of Christ, while most other Protestant churches consider a belief in the doctrine essential to salvation.

Thus they make a long leap towards infidelity. Having intellectually outgrown the doctrine, they set themselves to work to get it out of the Bible. This was no difficult task: for as many texts as may be found in the New Testament in favor of the doctrine, a much larger number may be cited in opposition to it. And a similar history may be given of the Universalist Church. It, too, has run into infidelity. The doctrine of Universal salvation is a beautiful doctrine: it had its origin in the noblest and kindest feelings of the human mind. Messrs. Murray and Ballou, founders of the church, were men of broad philanthropy and human sympathy, and possessed the kindest feelings. Such men could not brook the idea of endless misery for a single soul in God's universe. They were also men of a liberal endowment of reason and logical perception, and hence rejected the doctrine from logical considerations also. Being intellectual and intelligent men, they became convinced that the doctrine was wrong. They set themselves to work to get it out of the Bible. Their object in doing this was more to save the credit of the Bible than to make it an authority to sustain their own position. The Bible being a many-stringed instrument, on which you can play any tune, they found about as little difficulty in disproving the doctrine by the Bible as others do in establishing the doctrine by that authority. It is wonderful with what ease and facility a dozen conflicting doctrines may be drawn from the same text. This is because all human language is ambiguous, and that of the Bible pre-eminently so; and this fact demonstrates the absolute impossibility of settling any controverted theological question by the Bible. Controversialists who should argue a question before a jury on Bible ground, for a week or a month, should, in most cases, have a verdict given in favor of both parties; for, usually, both "beat," and also get beaten. Universalists, taking advantage of this ambiguity and uncertainty of Bible language, are now able to show that the doctrine of endless punishment is not taught in the Book. They succeeded in ruling the doctrine out of all the punitive terms to be found in "Holy Writ." The word "devil," on being traced to its origin, was found to be a contraction of "do evil." With this discovery they cast the "devil" out of their Bible. The word "hell" was found to be derived from the Saxon word "hole;" and hence, if it have any application in the case, must mean "Symm's Hole." "Hell-fire" originally meant a fire kindled in the vicinity of Jerusalem to consume the offal of the city. And thus, according to Universalism, the doctrine of future endless torment is no longer a Christian doctrine; and, whether their position is correct or not, it is rather comforting to believe that none of us are to be eternally roasted in the future life, and that even Satan himself has been released from the "painful duty" of ruling that kingdom. The history of both the Unitarian and Universalist Churches furnishes evidence of the rapid advancement of Christianity toward infidelity; and also the conclusion that the natural desires and moral feelings, and also the reasoning faculties, have much to do in forming the opinions of Christian professors as to whether certain doctrines are taught in the Bible,—whether they are scriptural or antiscriptural. The wish is often father to the belief. Just let a certain Bible doctrine become repugnant to the natural feelings of some pious professor, or at war with his enlightened reason, or instinctively repulsive to his moral sense, and he will find some way to convince himself that it is not a Bible doctrine. A new light springing up in the mind has, in many cases, led to new and improved interpretations of the Bible. It seems strange, indeed, that none of the two hundred millions of Christian professors have been able to discover that it is the improvement of the moral and intellectual faculties that has done so much to improve the doctrines and general teachings of the Bible in modern times. The old absurdities and heathenish ideas of the Bible are pumped out by the clerical force-pump, and a new set of ideas substituted in their place. This keeps it from falling immeasurably behind the times. It is a work of moral necessity to keep it from being condemned and set aside, or trampled under foot. Christian professors can all find abundant scripture to prove any thing they desire to prove; but let them change their belief, and adopt the opposite doctrine, and they can find as much scripture to prove that also. There is no difficulty in making out any kind of a creed or code of faith that may be desired. Hence a man may change his creed or his conduct as often as he pleases, and still be a Christian, or fit least pass for one.

Who that is not blinded by priestcraft, or a false religious education, can not see that it was the natural growth of the moral and intellectual faculties which gave rise to those new churches to which I have referred, with their new and improved interpretation of the Bible? Step by step along the pathway of human progress, the churches are forced against all resistance to make occasional improvements in their creeds; but so strong is their resistance to any change, and so determined to keep their creeds and dogmas unalterably stereotyped, that their improvements are too slow to suit the most progressive minds amongst them. Hence they leave the churches to which they have been tied, and in some cases form new ones, with new creeds, better adapted to the improved taste and improved moral code of the times. There is not a Protestant church in existence that does not furnish incontestable proof that Christian doctrines are perpetually changing. There is not a Protestant church that is not on the high road to infidelity. They have all unconsciously broken loose from the old landmarks. There is not one of them that is not now preaching doctrines which they would fifty or sixty years ago have denounced as infidelity. This may be to some a startling statement, but I will prove it.

I have pointed out numerous changes in doctrines made by all the modern churches, and their rapid tendency to infidelity. I will now show that the churches from which they emanated, on account of their immobility and conservativeness, have also made radical changes in their creeds, and are moving on in the same direction, being pushed forward by the irresistible tide of modern innovation and improvement. They have made more or less change in nearly all the doctrines of their creeds. Then look at the numerous doctrines once regarded as the very essence of Christianity, which they have entirely abandoned. We will enumerate some of them: The doctrine of casting out devils; the doctrine of a lake of fire and brimstone; the doctrine of Christ's descent into hell; the doctrine of purgatory (these two last-named doctrines, Mr. Sears says, "were once the doctrines of the Church universal, which nobody called in dispute"); the doctrine of election and reprobation, fore-ordination; the doctrine of infant damnation; the doctrine of polygamy, &c. These were all once regarded as prime articles of the Christian faith; and most of them were preached by all the churches: and now they are all abandoned by most of the churches; thus showing that they improve their creeds as they advance in light and knowledge. Thus the enlightenment of their own minds leads them to preach more enlightened doctrines, which they erroneously suppose are the teachings of the Book, when they are really the product of their own minds. The Indian, when he halloos to the distant hills and receives back the echo of his own voice, erroneously supposes some one is responding to him. In like manner, Christians, when reading and interpreting their Bible, receive the echo of their own minds, which they mistake for the response of the Bible writers, and the true meaning of the text. Each new church, springing up from time to time, is founded on some new interpretation of the Bible, and flatters itself, that, for the first time since the establishment of Christianity, it has found the true key for unlocking all the mysteries and explaining all the doctrines of the Bible; and that all the churches which preceded it were in the dark, each of which interpreted the same texts differently, with the same conviction that they had found the true key for laying open the hidden mysteries of the "word of God." But the probability is, that if the Bible writers could be called up from their graves, and interrogated about the matter, they would declare that not one of the churches had guessed at the real meaning of those texts which they are quarreling about the meaning of; that they are all far from the mark; and that they have all saddled a meaning on the texts which the writers never intended, and never thought of, and would make them smile to hear of,—though, in many cases, they have made decided improvements on the original meaning, so as to make them more acceptable to the enlightened and thinking and intelligent minds of the age. This saves the Book from being rejected. Did the clergy preach the same doctrine they did fifty or a hundred years ago, they would find themselves minus a congregation. It is the improvement they are constantly making in the Bible that keeps up its reputation, and saves it from the ruinous criticisms and condemnations of the scientific men of the age. And yet these changes are wrought unconsciously to the great mass of Christian professors; and many of them would have been startled had they been told in early life that the time would come when they would believe as they do now,—perhaps horrified at the thought,—and would have denounced it as the rankest infidelity. The question, then, naturally arises here, Where is the use of erecting standards of faith, when you believe one thing to-day and another to-morrow? You admit you were mistaken in the belief you entertained a few years ago; and in a few years more, if you have a progressive mind, you will admit that your present position is wrong, and susceptible of improvement. Every Christian professor of much intelligence makes some improvement in his creed in the course of his life. Hence it is impossible for him to know what he will believe to-morrow, or how much more of an infidel he will be than he is to-day. One change makes way for another. The wheels of progress move steadily onward: they never stop, and never run backward. It is impossible, after you have made the slightest change and improvement in your religious belief, which is a step in the direction of infidelity, to know how many steps you will take in the future. You may resolve and re-resolve, as most religious professors do, that there shall be no change in your present views; but that will not prevent it. One change proves not only the possibility, but the probability, of another change. Martin Luther once believed, like Rev. Dr. Cheever of New York that, "There is not the shadow of a shade of error in the Bible from Genesis to Revelation;" and yet he afterwards found eleven books of the Bible so full of errors, that he decided they were not divinely inspired, and rejected them from his creed: and, had he lived fifty years later, he might have rejected all the other books of the Bible, and become as rank an infidel as Paine and Voltaire. They became infidel to the whole Bible in the same way he became infidel to nearly a fourth of it. The mind which loosens itself from the trammels of its early education, and begins to think for itself, has launched its bark on the sea of infidelity. One free thought is one step toward infidelity; that is, a disbelief in the dogmas, superstitions, and traditions of the dark ages. It is just as useless and just as foolish for a man to resolve he will never be an infidel, as to resolve it shall never rain, or that the hair on his head shall never turn gray; for he has just as much control over one as the other.

We have shown that the Protestant churches are sailing out on the ocean of infidelity, and are making steady progress in that direction; and it is only a question of time when they will be entirely infidel. It is true, that, owing to the conservative character of the church creeds, and the inveterate hostility the priests have ever manifested to changing them, upon the assumption that they are too holy and too sacred to be criticised and too perfect to be improved, the churches have made slow progress in the way of improving their creeds compared with what would have been witnessed in this respect under a more liberal and tolerant spirit. Owing to this impediment the improvement in Christian doctrine has not kept pace with improvements in other things. The progress in the arts, science, agriculture, political economy, the mechanic arts, the fine arts, &c., has far outstripped the improvement of our religious institutions, and their relinquishment of the errors and superstitions of the past, and nothing but the most absolute compulsion by the moral force of the progressive spirit of the age has induced the churches to make any improvement in their creeds and doctrines. The spirit of improvement is manifested in every department of business, and in all our numerous institutions but that of our religion. When it comes to that, it is.

"Hands off! there shall be no changes here." It must still continue to wear the same old garments it has worn for nearly two thousand years, though they have become musty, soiled, and worn, and directly opposed to the spirit of the age. In view of this strongly opposing conservative spirit, it is remarkable that so much improvement has been realized in our national religion as we now witness. This improvement has been effected more by the process of changing the meaning of words and language than that of changing the text by a new translation, as I have already shown. This surgical operation has been inflicted upon thousands of texts; and so frequently and so generally has this expedient been adopted by churches to get rid of the errors of the "Holy Book," that the meaning of some texts has been changed hundreds of times. There is one text in Galatians (iii. 20), which, Christian writers inform us, has received no less than two hundred and forty interpretations at different times by different writers; that is, two hundred and forty guesses have been made at the meaning of this one text. "Revelation" is defined as "the act of making known." But what is made known by a book, one text of which you have to guess two hundred and forty times at the meaning of, and then don't know whether it is right or not? And this is but a sample of many texts scattered through the Book, which have been overburdened with meanings in a similar manner in order to get a sufficient amount of science and sense into them to make them acceptable to the enlightened minds of the age. This renovating and revolutionizing process makes Christianity a mere system of guess-work, and salvation a mere lottery-scheme; and thousands, in view of this ambiguity and precariousness, have come to the conclusion that it is easier to find what is right in any question of morals, without recourse to the Bible, than it is to find out what the Bible writers desired to teach in the case. Why, then, waste such a vast amount of time in attempting to find out the meaning of thousands of texts, as many Christian writers have done in all ages of the Church, when, if the meaning could be determined with certainty, there would be but little accomplished by it? For, after all, we have to test the truth of the doctrine or precept by our own experience, in the same manner they proved it,—if they proved it at all. There has been time enough wasted in this kind of speculation to build the Pyramids; and the world is no wiser or better for it. As there is no certain rule for interpreting one text in the Bible (and every word originally written in Hebrew had from four to forty meanings), we may guess at the meanings till our heads are gray, and then die in doubt. To show how the meaning of Bible texts has been improved by successive constructions, I will cite one case. For more than a thousand years the various texts which refer to casting out devils were accepted as literally true. It was supposed they mean just what they say, and that "the old fellow" (King Beelzebub) is to be cast out of the inner man,—body, head, horns, and hoofs. But, when the age of reason dawned upon the world, it began to be discovered that the notion of casting out devils was an old heathen tradition, and too senseless for sensible people to believe in. Hence, to save the credit of the Book and the credit of the Church, casting out devils was interpreted to mean cast-ing out our evil propensities, which, although a perversion of the meaning of the writer, was an improvement on the original. The further acquisition of scientific knowledge, accelerated by the invention of the printing-press, revealed the fact that man never parts with his evil propensities, or any other propensities, however much they may be subdued. Hence Bible-mongers set themselves to work to ferret out another meaning for the text. They finally decided that casting out devils means restraining our evil propensities. This, although far from the meaning of the writer, is another improvement on "God's perfect revelation." In this way, step by step, this and thousands of other texts have been improved from time to time by successive translations and interpretations, until "God's Book" has become partially purged of the errors it would seem he put into it; and it may yet, in this way, become a sensible book.

The interpretation of the Bible has been (as already stated) an art in all Christian countries for ages. The original object was to obtain the meaning of the Bible writers; but, in modern times, the object seems to be to obtain a meaning to suit the reader, without much regard to the meaning of the writer.