The Essential Works of Robert G. Ingersoll. Robert Green Ingersoll
has caused his volcanoes to devour the good and the bad, his cyclones to wreck and rend the generous and the cruel, his floods to drown the loving and the hateful, his lightning to kill the virtuous and the vicious, his famines to starve the innocent and criminal and his plagues to destroy the wise and good, the ignorant and wicked. He has allowed his enemies to imprison, to torture and to kill his friends. He has permitted blasphemers to flay his worshipers alive, to dislocate their joints upon racks, and to burn them at the stake. He has allowed men to enslave their brothers and to sell babes from the breasts of mothers.
This shows his impartiality.
The pious negro who commenced his prayer: "O thou great and unscrupulous God," was nearer right than he knew.
Ministers ask: Is it possible for God to forgive man?
And when I think of what has been suffered—of the centuries of agony and tears, I ask: Is it possible for man to forgive God?
How do Christians prove the existence of their God? Is it possible to think of an infinite being? Does the word God correspond with any image in the mind? Does the word God stand for what we know or for what we do not know?
Is not this unthinkable God a guess, an inference?
Can we think of a being without form, without body, without parts, without passions? Why should we speak of a being without body as of the masculine gender?
Why should the Bible speak of this God as a man?—of his walking in the garden in the cool of the evening—of his talking, hearing and smelling? If he has no passions why is he spoken of as jealous, revengeful, angry, pleased and loving?
In the Bible God is spoken of as a person in the form of man, journeying from place to place, as having a home and occupying a throne. These ideas have been abandoned, and now the Christian's God is the infinite, the incomprehensible, the formless, bodiless and passionless.
Of the existence of such a being there can be, in the nature of things, no evidence.
Confronted with the universe, with fields of space sown thick with stars, with all there is of life, the wise man, being asked the origin and destiny of all, replies: "I do not know. These questions are beyond the powers of my mind." The wise man is thoughtful and modest. He clings to facts. Beyond his intellectual horizon he does not pretend to see. He does not mistake hope for evidence or desire for demonstration. He is honest. He neither deceives himself nor others.
The theologian arrives at the unthinkable, the inconceivable, and he calls this God. The scientist arrives at the unthinkable, the inconceivable, and calls it the Unknown.
The theologian insists that his inconceivable governs the world, that it, or he, or they, can be influenced by prayers and ceremonies, that it, or he, or they, punishes and rewards, that it, or he, or they, has priests and temples.
The scientist insist that the Unknown is not changed so far as he knows by prayers of people or priests. He admits that he does not know whether the Unknown is good or bad—whether he, or it, wants or whether he, or it, is worthy of worship. He does not say that the Unknown is God, that it created substance and force, life and thought. He simply says that of the Unknown he knows nothing.
Why should Christians insist that a God of infinite wisdom, goodness and power governs the world?
Why did he allow millions of his children to be enslaved? Why did he allow millions of mothers to be robbed of their babes? Why has he allowed injustice to triumph? Why has he permitted the innocent to be imprisoned and the good to be burned? Why has he withheld his rain and starved millions of the children of men? Why has he allowed the volcanoes to destroy, the earthquakes to devour, and the tempest to wreck and rend?
IV. THE TRINITY
THE New Testament informs us that Christ was the son of Joseph and the son of God, and that Mary was his mother.
How is it established that Christ was the son of God?
It is said that Joseph was told so in a dream by an angel.
But Joseph wrote nothing on that subject—said nothing so far as we know. Mary wrote nothing, said nothing. The angel that appeared to Joseph or that informed Joseph said nothing to anybody else. Neither has the Holy Ghost, the supposed father, ever said or written one word. We have received no information from the parties who could have known anything on the subject. We get all our facts from those who could not have known.
How is it possible to prove that the Holy Ghost was the father of Christ?
Who knows that such a being as the Holy Ghost ever existed?
How was it possible for Mary to know anything about the Holy Ghost?
How could Joseph know that he had been visited by an angel in a dream?
Could he know that the visitor was an angel? It all occurred in a dream and poor Joseph was asleep. What is the testimony of one who was asleep worth?
All the evidence we have is that somebody who wrote part of the New Testament says that the Holy Ghost was the father of Christ, and that somebody who wrote another part of the New Testament says that Joseph was the father of Christ.
Matthew and Luke give the genealogy and both show that Christ was the son of Joseph.
The "Incarnation" has to be believed without evidence. There is no way in which it can be established. It is beyond the reach and realm of reason. It defies observation and is independent of experience.
It is claimed not only that Christ was the Son of God, but that he was, and is, God.
Was he God before he was born? Was the body of Mary the dwelling place of God?
What evidence have we that Christ was God?
Somebody has said that Christ claimed that God was his father and that he and his father were one. We do not know who this somebody was and do not know from whom he received his information.
Somebody who was "inspired" has said that Christ was of the blood of David through his father Joseph.
This is all the evidence we have.
Can we believe that God, the creator of the Universe, learned the trade of a carpenter in Palestine, that he gathered a few disciples about him, and after teaching for about three years, suffered himself to be crucified by a few ignorant and pious Jews?
Christ, according to the faith, is the second person in the Trinity, the Father being the first and the Holy Ghost the third. Each of these three persons is God. Christ is his own father and his own son. The Holy Ghost is neither father nor son, but both. The son was begotten by the father, but existed before he was begotten—just the same before as after. Christ is just as old as his father, and the father is just as young as his son. The Holy Ghost proceeded from the Father and Son, but was equal to the Father and Son before he proceeded, that is to say, before he existed, but he is of the same age of the other two.
So, it is declared that the Father is God, and the Son God and the Holy Ghost God, and that these three Gods make one God.
According to the celestial multiplication table, once one is three, and three times one is one, and according to heavenly subtraction if we take two from three, three are left. The addition is equally peculiar, if we add two to one we have but one. Each one is equal to himself and the other two. Nothing ever was, nothing ever can be more perfectly idiotic and absurd than the dogma of the Trinity.
How is it possible to prove the existence of the Trinity?
Is it possible for a human being, who has been born but once, to comprehend, or to imagine the existence of three beings, each of whom is equal to the three?
Think of one of these beings as the father of one, and think of that one as half human and all God, and