Chapter 2
Why, O theologians! do you presume to inquire into the impenetrable mysteries of a being, whom you consider inconceivable to the human mind? You are the blasphemers, when you imagine that a being, perfect according to you, could be guilty of such cruelty towards creatures whom he has made out of nothing. Confess, your ignorance of a creating God; and cease meddling with mysteries, which are repugnant to _Common Sense_.
DETAILED TABLE OF CONTENTS GIVEN IN THE FRENCH EDITION
Section
1. APOLOGUE
2, 3. What is Theology?
4. Man is not born with any ideas of Religion
5. It is not necessary to believe in a God
6. Religion is founded on credulity
7. All religion is an absurdity
8. The idea of God is impossible
9. On the Origin of Superstition
10. On the Origin of all Religion
11. Religious fears expose men to become a prey to imposters
12, 13. Religion seduces ignorance by the aid of the marvellous
14. There would never have been any Religion, if there had not been ages of Stupidity and Barbarism
15. All Religion was produced by the desire of domination
16. What serves as a basis to Religion is most uncertain
17, 18. It is impossible to be convinced of the existence of a God
19. The existence of God is not proved
20. It explains nothing to say, that God is a spirit
21. Spirituality is an absurdity
22. Whatever exists is derived from Matter
23. What is the metaphysical God of modern Theology?
24. It would be less unreasonable to adore the Sun, than to adore a spiritual Deity
25. A spiritual Deity is incapable of volition and action
26. What is God?
27. Some remarkable Contradictions in Theology
28. To adore God, is to adore a fiction
29. Atheism is authorised by the infinity of God, and the impossibility of knowing the Divine essence
30. Believing in God is neither safer nor less criminal than not believing in him
31. Belief in God is a habit acquired in infancy
32. Belief in God is a prejudice established by successive generations
33. On the Origin of Prejudices
34. On the effects of Prejudices
35. The Religious principles of modern Theology could not be believed if they were not instilled into the mind before the age of reason
36. The wonders of nature do not prove the existence of God
37, 38. Nature may be explained by natural causes
39, 40. The world has never been created: Matter moves of itself
41. Additional proofs that motion is essential to Matter, and that consequently it is unnecessary to imagine a Spiritual Mover
42. The existence of Man does not prove the existence of God
43. Nevertheless, neither Man nor the Universe are the effects of chance
44, 45. The order of the Universe does not prove the existence of a God
46. A Spirit cannot be intelligent it is absurd to adore a divine intelligence
47, 48. All the qualities, which Theology gives to its God are contrary to the Essence which is attributed to him
49. It is absurd to say that the human race is the object and end of the formation of the Universe
50. God is not made for Man, nor Man for God
51. It is not true that the object of the formation of the Universe was to render Man happy
52. What is called Providence is a word without meaning
53. This pretended Providence is the enemy of Man
54. The world is not governed by an intelligent being
55. God cannot be considered immutable
56. Good and evil are the necessary effects of natural causes. What is a God that cannot change any thing?
57. The consolations of Theology and the hope of paradise and of a future life, are imaginary
58. Another romantic reverie
59. It is in vain that Theology attempts to clear its God from human defects: either this God is not free, or else he is more wicked than good
60, 61. It is impossible to believe that there exists a God of infinite goodness and power
62. Theology makes its God a monster of absurdity, injustice, malice, and atrocity
63. All Religion inspires contemptible fears
64. There is no difference between Religion, and the most somber and servile Superstition
65. To judge from the ideas which Theology gives of the Deity, the love of God is impossible
66. An eternally tormenting God is a most detestable being
67. Theology is a tissue of palpable contradictions
68. The pretended works of God do not prove Divine Perfections
69. The perfection of God is not rendered more evident by the pretended creation of angels
70. Theology preaches the Omnipotence of its God, yet constantly makes him appear impotent
71. According to all religious systems, God would be the most capricious and most foolish of beings
72. It is absurd to say that Evil does not proceed from God
73. The foreknowledge attributed to God would give men a right to complain of his cruelty
74. Absurdity of the theological stories concerning Original Sin, and concerning Satan
75. The Devil, like Religion, was invented to enrich the priests
76. If God has been unable to render human nature incapable of sin, he has no right to punish man
77. It is absurd to say, that the conduct of God ought to be a mystery for man
78. Ought the unfortunate look for consolation, to the sole author of their misery
79. A God, who punishes the faults which he might have prevented, is a mad tyrant, who joins injustice to folly
80. What is called Free Will is an absurdity
81. But we must not conclude that Society has no right to punish
82, 83. Refutation of the arguments in favour of Free Will
84. God himself, if there were a God, would not be free: hence the inutility of all Religion
85. According to the principles of Theology, man is not free a single instant
86. There is no evil, no disorder, and no sin, but must be attributed to God: consequently God has no right either to punish or recompence
87. The prayers offered to God sufficiently prove dissatisfaction of the divine will
88. It is the height of absurdity to imagine, that the injuries and misfortunes, endured in this world, will be repaired in another world
89. Theology justifies the evil and the wickedness, permitted by its God, only by attributing to him the principle, that "Might makes Right," which is the violation of all Right
90. The absurd doctrine of Redemption, and the frequent exterminations attributed to Jehovah, impress one with the idea of an unjust and barbarous God
91. Can a being, who has called us into existence merely to make us miserable, be a generous, equitable, and tender father?
92. Man's life, and all that occurs, deposes against the liberty of Man, and against the justice and goodness of a pretended God
93. It is not true, that we owe any gratitude to what is called _Providence_
94. It is folly to suppose that Man is the king of nature, the favourite of God, and unique object of his labours
95. A comparison between Man and brutes
96. There are no animals so detestable as Tyrants
97. A refutation of the excellence of Man
98. An oriental Tale
99. It is madness to see nothing but the goodness of God, or to think that this universe is only made for Man
100. What is the Soul?
101. The existence of a _Soul_ is an absurd supposition; and the existence of an _immortal_ Soul still more absurd
102. It is evident that Man dies _in toto_
103. Incontestible arguments against the Spirituality of the Soul
104. On the absurdity of the supernatural causes, to which Theologians are constantly having recourse
105, 106. It is false that Materialism degrades
107. The idea of a future life is only useful to those, who trade on public credulity
108. It is false that the idea of a future life is consoling
109. All religious principles are derived from the imagination. God is a chimera; and the qualities, attributed to him, reciprocally destroy one another
110. Religion is but a system imagined in order to reconcile contradictions by the aid of mysteries
111, 112, 113. Absurdity and inutility of all Mysteries, which were only invented for the interests of Priests
114. An universal God ought to have revealed an universal Religion
115. What proves, that Religion is unnecessary, is, that it is unintelligible
116. All Religions are rendered ridiculous by the multitude of creeds, all opposite to one another, and all equally foolish
117. Opinion of a famous Theologian
118. The God of the Deists is not less contradictory, nor less chimerical than the God of the Christians
119. It by no means proves the existence of God to say, that, in every age, all nations have acknowledged some Deity or other
120. All Gods are of a savage origin: all Religions are monuments of the ignorance, superstition, and ferocity of former times: modern Religions are but ancient follies, re-edited with additions and corrections
121. All religious usages bear marks of stupidity and barbarism
122. The more a religious opinion is ancient and general, the more it ought to be suspected
123. Mere scepticism in religious matters, can only be the effect of a very superficial examination
124. Revelations examined
125. Where is the proof that God ever shewed himself to Men, or ever spoke to them?
126. There is nothing that proves miracles to have been ever performed
127. If God has spoken, is it not strange that he should have spoken so differently to the different religious sects?
128. Obscurity and suspicious origin of oracles
129. Absurdity of all miracles
130. Refutation of the reasoning of Pascal concerning the manner in which we must judge of miracles
131. Every new revelation is necessarily false
132. The blood of martyrs testifies _against_ the truth of miracles, and _against_ the divine origin attributed to Christianity
133. The fanaticism of martyrs, and the interested zeal of missionaries, by no means prove the truth of Religion
134. Theology makes its God an enemy to Reason and Common Sense
135. Faith is irreconcilable with Reason; and Reason is preferable to Faith
136. To what absurd and ridiculous sophisms every one is reduced, who would substitute Faith for Reason!
137. Ought a man to believe, on the assurance of another man, what is of the greatest importance to himself
138. Faith can take root only in feeble, ignorant, or slothful minds
139. To teach, that any one Religion has greater pretensions to truth than another, is an absurdity, and cause of tumult
140. Religion is unnecessary to Morality
141. Religion is the weakest barrier that can be opposed to the passions
142. Honour is a more salutary and powerful bond than Religion
143. Religion does not restrain the passions of kings
144. Origin of "the divine right of kings," the most absurd, ridiculous, and odious, of usurpations
145. Religion is fatal to political ameliorations: it makes despots licentious and wicked, and their subjects abject and miserable
146. Christianity has propagated itself by preaching implicit obedience to despotism
147. One object of religious principles is to eternize the tyranny of kings
148. How fatal it is to persuade kings that they are responsible for their actions to God alone
149. A devout king is the scourge of his kingdom
150. Tyranny sometimes finds the aegis of Religion a weak obstacle to the despair of the people
151. Religion favours the wickedness of princes by delivering them from fear and remorse
152. What is an enlightened Sovereign?
153. Of the prevailing passions and crimes of the priesthood
154. The quackery of priests
155. Religion has corrupted Morality, and produced innumerable evils
156. Every Religion is intolerant
157. The evils of a state Religion
158. Religion legitimates and authorizes crime
159. Refutation of the argument, that the evils attributed to Religion are but the bad effects of human passions
160. Religion is incompatible with Morality
161. The Morality of the Gospel is impracticable
162. A society of Saints would be impossible
163. Human nature is not depraved
164. Concerning the effects of Jesus Christ's mission
165. The dogma of the remission of sins was invented for the interest of priests
166. Who fear God?
167. Hell is an absurd invention
168. The bad foundation of religious morals
169. Christian Charity, as preached and practised by Theologians!!!
170. Confession, priestcraft's gold mine, and the destruction of the true principles of Morality
171. The supposition of the existence of a God is by no means necessary to Morality
172. Religion and its supernatural Morality are fatal to the public welfare
173. The union of Church and State is a calamity
174. National Religions are ruinous
175. Religion paralyses Morality
176. Fatal consequences of Devotion
177. The idea of a future life is not consoling to man
178. An Atheist is fully as conscientious as a religious man, and has better motives for doing good
179. An Atheistical king would be far preferable to a religious king
180. Philosophy produces Morality
181. Religious opinions have little influence upon conduct
182. Reason leads man to Atheism
183. Fear alone makes Theists
184. Can we, and ought we, to love God?
185. God and Religion are proved to be absurdities by the different ideas formed of them
186. The existence of God, which is the basis of Religion, has not yet been demonstrated
187. Priests are more actuated by self-interest, than unbelievers
188. Pride, presumption, and badness, are more often found in priests, than in Atheists
189. Prejudices last but for a time: no power is durable which is not founded upon truth
190. What an honourable power ministers of the Gods would obtain, if they became the apostles of reason and the defenders of liberty!
191. What a glorious and happy revolution it would be for the world, if Philosophy were substituted for Religion!
192. The recantation of an unbeliever at the point of death proves nothing against the reasonableness of unbelief
193. It is not true that Atheism breaks the bonds of society
194. Refutation of the often repeated opinion, that Religion is necessary for the vulgar
195. Logical and argumentative systems are not adapted to the capacity of the vulgar
196. On the futility and danger of Theology
197, 198. On the evils produced by implicit faith
199. History teaches us, that all Religions were established by impostors, in days of ignorance
200. All Religions, ancient or modern, have borrowed from one another ridiculous ceremonies
201. Theology has always diverted philosophy from its right path
202. Theology explains nothing
203, 204. Theology has always fettered Morality, and retarded progress
205. It cannot be too often repeated and proved, that Religion is an extravagance and a calamity
206. Religion prevents us from seeing the true causes of misfortunes
GOOD SENSE WITHOUT GOD
APOLOGUE
1.
There is a vast empire, governed by a monarch, whose strange conduct is to confound the minds of his subjects. He wishes to be known, loved, respected, obeyed; but never shows himself to his subjects, and everything conspires to render uncertain the ideas formed of his character.
The people, subjected to his power, have, of the character and laws of their invisible sovereign, such ideas only, as his ministers give them. They, however, confess, that they have no idea of their master; that his ways are impenetrable; his views and nature totally incomprehensible. These ministers, likewise, disagree upon the commands which they pretend have been issued by the sovereign, whose servants they call themselves. They defame one another, and mutually treat each other as impostors and false teachers. The decrees and ordinances, they take upon themselves to promulgate, are obscure; they are enigmas, little calculated to be understood, or even divined, by the subjects, for whose instruction they were intended. The laws of the concealed monarch require interpreters; but the interpreters are always disputing upon the true manner of understanding them. Besides, they are not consistent with themselves; all they relate of their concealed prince is only a string of contradictions. They utter concerning him not a single word that does not immediately confute itself. They call him supremely good; yet many complain of his decrees. They suppose him infinitely wise; and under his administration everything appears to contradict reason. They extol his justice; and the best of his subjects are generally the least favoured. They assert, he sees everything; yet his presence avails nothing. He is, say they, the friend of order; yet throughout his dominions, all is in confusion and disorder. He makes all for himself; and the events seldom answer his designs. He foresees everything; but cannot prevent anything. He impatiently suffers offence, yet gives everyone the power of offending him. Men admire the wisdom and perfection of his works; yet his works, full of imperfection, are of short duration. He is continually doing and undoing; repairing what he has made; but is never pleased with his work. In all his undertakings, he proposes only his own glory; yet is never glorified. His only end is the happiness of his subjects; and his subjects, for the most part want necessaries. Those, whom he seems to favour are generally least satisfied with their fate; almost all appear in perpetual revolt against a master, whose greatness they never cease to admire, whose wisdom to extol, whose goodness to adore, whose justice to fear, and whose laws to reverence, though never obeyed!
This EMPIRE is the WORLD; this MONARCH GOD; his MINISTERS are the PRIESTS; his SUBJECTS MANKIND.
2.
There is a science that has for its object only things incomprehensible. Contrary to all other sciences, it treats only of what cannot fall under our senses. Hobbes calls it the _kingdom of darkness_. It is a country, where every thing is governed by laws, contrary to those which mankind are permitted to know in the world they inhabit. In this marvellous region, light is only darkness; evidence is doubtful or false; impossibilities are credible: reason is a deceitful guide; and good sense becomes madness. This _science_ is called _theology_, and this theology is a continual insult to the reason of man.
3.
By the magical power of "ifs," "buts," "perhaps's," "what do we know," etc., heaped together, a shapeless and unconnected system is formed, perplexing mankind, by obliterating from their minds, the most clear ideas and rendering uncertain truths most evident. By reason of this systematic confusion, nature is an enigma; the visible world has disappeared, to give place to regions invisible; reason is compelled to yield to imagination, who leads to the country of her self-invented chimeras.
4.
The principles of every religion are founded upon the idea of a GOD. Now, it is impossible to have true ideas of a being, who acts upon none of our senses. All our ideas are representations of sensible objects. What then can represent to us the idea of God, which is evidently an idea without an object? Is not such an idea as impossible, as an effect without a cause? Can an idea without an archetype be anything, but a chimera? There are, however, divines, who assure us that the idea of God is innate; or that we have this idea in our mother's womb. Every principle is the result of reason; all reason is the effect of experience; experience is acquired only by the exercise of our senses: therefore, religious principles are not founded upon reason, and are not innate.
5.
Every system of religion can be founded only upon the nature of God and man; and upon the relations, which subsist between them. But to judge of the reality of those relations, we must have some idea of the divine nature. Now, the world exclaims, the divine nature is incomprehensible to man; yet ceases not to assign attributes to this incomprehensible God, and to assure us, that it is our indispensable duty to find out that God, whom it is impossible to comprehend.
The most important concern of man is what he can least comprehend. If God is incomprehensible to man, it would seem reasonable never to think of him; but religion maintains, man cannot with impunity cease a moment to think (or rather dream) of his God.
6.
We are told, that divine qualities are not of a nature to be comprehended by finite minds. The natural consequence must be, that divine qualities are not made to occupy finite minds. But religion tells us, that the poor finite mind of man ought never to lose sight of an inconceivable being, whose qualities he can never comprehend. Thus, we see, religion is the art of turning the attention of mankind upon subjects they can never comprehend.
7.
Religion unites man with God, or forms a communication between them; yet do they not say, God is infinite? If God be infinite, no finite being can have communication or relation with him. Where there is no relation, there can be no union, communication, or duties. If there be no duties between man and his God, there is no religion for man. Thus, in saying God is infinite, you annihilate religion for man, who is a finite being. The idea of infinity is to us an idea without model, without archetype, without object.
8.
If God be an infinite being, there cannot be, either in the present or future world, any relative proportion between man and his God. Thus, the idea of God can never enter the human mind. In supposition of a life, in which man would be much more enlightened, than in this, the idea of the infinity of God would ever remain the same distance from his finite mind. Thus the idea of God will be no more clear in the future, than in the present life. Thus, intelligences, superior to man, can have no more complete ideas of God, than man, who has not the least conception of him in his present life.
9.
How has it been possible to persuade reasonable beings, that the thing, most impossible to comprehend, was most essential to them? It is because they have been greatly terrified; because, when they fear, they cease to reason; because, they have been taught to mistrust their own understanding; because, when the brain is troubled, they believe every thing, and examine nothing.
10.
Ignorance and fear are the two hinges of all religion. The uncertainty in which man finds himself in relation to his God, is precisely the motive that attaches him to his religion. Man is fearful in the dark--in moral, as well as physical darkness. His fear becomes habitual, and habit makes it natural; he would think that he wanted something, if he had nothing to fear.
11.
He, who from infancy has habituated himself to tremble when he hears pronounced certain words, requires those words and needs to tremble. He is therefore more disposed to listen to one, who entertains him in his fears, than to one, who dissuades him from them. The superstitious man wishes to fear; his imagination demands it; one might say, that he fears nothing so much, as to have nothing to fear.