All which has hitherto been said, demonstrates, in the clearest manner,
that the Christian religion is contrary to true policy, and the welfare
of mankind. It can be advantageous only to ignorant and vicious princes,
who are desirous to reign over slaves, and who, in order to strip and
tyrannize over them with impunity, form a league with the priesthood,
whose function it has ever been to deceive in the name of heaven. But
such imprudent princes should remember, that, in order to succeed
in their projects, they must themselves become the slaves of the
priesthood, who (should the former fail in due submission, or refuse to
be subservient to their passions) will infallibly turn their sacred arms
against their royal heads.
We have seen, above, that the Christian religion is not, on account of
its fanatic virtues, blind zeal, and pretended perfections, the less
injurious to sound morality, right reason, the happiness of individuals,
and domestic harmony. It is easy to perceive that a Christian, who
proposes to himself as a model, a gloomy and suffering God, must take
pains to afflict and render himself wretched. If this world be only a
passage, if this life be only a pilgrimage, it must be ridiculous for
a man to attach himself to any thing here below. If his God be offended
with either the actions or opinions of his fellow-creatures, he must do
every thing in his power to punish them with severity, or be wanting in
zeal and affection to his God. A good Christian must fly the world, or
become a torment to himself and others.
These reflections are sufficient to answer those who pretend that the
Christian religion is the foundation of true policy and morality, and
that where it is not professed, there can be neither good men nor good
citizens. The converse of this proposition is undoubtedly much truer;
for we may assert, that a perfect Christian, who conforms to all the
principles of his religion, who faithfully imitates the divine men
proposed to him as a model, and practises their austerities in solitude,
or carries their fanatic enthusiasm and bigotry into society, must be
either useless to mankind, or a troublesome and dangerous citizen.1
1 The clergy incessantly cry out against unbelievers and
philosophers, whom they style dangerous subjects. Yet, if we
open history, we do not find that philosophers are those who
have embroiled states and empires; but that such events'
have generally been produced by the religious. The
Dominican, who poisoned the emperor Henry XI. James Clement,
and Ruvaillac, were not unbelievers. They were not
philosophers, but fanatic Christians.
Were we to believe the advocates of the Christian religion, it
would appear, that no morality can exist where this religion is not
established. Yet we may perceive, at a single glance, that there are
virtues in every corner of the earth. No political society could exist
without them. Among the Chinese, the Indians, and the Mahometans, there
are, undoubtedly, good citizens, tender fathers, affectionate husbands,
and dutiful children. And good people there, as well as with us, would
be more numerous, if they were governed by a wise policy, which, instead
of causing children to be taught a senseless religion, should give
them equitable laws, teach them a pure morality uncontaminated with
fanaticism, deter them from vice by suitable punishments, and invite
them to the practice of virtue by proper rewards.
In truth, it seems (I repeat it) that religion has been invented to
relieve governments from the care of being just, and reigning over
equitable laws. Religion is the art of inspiring mankind with an
enthusiasm, which is designed to divert their attention from the evils
with which they are overwhelmed by those who govern them. By means of
the invisible powers with which they are threatened, they are forced to
suffer in silence the miseries with which they are afflicted by visible
ones. They are taught to hope that, if they consent to become miserable
in this world, they will for that reason be happy in the next.
Thus religion has become the most powerful support of a shameful and
iniquitous policy, which holds it necessary to deceive mankind, that
they may the more easily be governed. Far from enlightened and virtuous
governments be resources so base! Let them learn their true interests,
and know that these cannot be separated from that of the people. Let
them know that no state can be truly potent, except the citizens who
compose it be courageous, active, industrious, virtuous, and attached
to their government. Let governments know, that the attachment of their
constituents can have no other foundation than the happiness which the
former procures the latter. If governments were penetrated with these
important truths, they would need the aid of neither religion nor
priests. Let them be just and equitable---let them be careful to reward
talents and virtue, to discourage inutility and punish vice, and their
states will soon be filled with worthy and sensible citizens, who
will feel it their own interest to serve and defend their country, and
support the government which is the instrument of their felicity. They
will do their duties, without the influence of revelation, or mysteries
of paradise or hell.
Morality will be preached in vain, if it is not supported by the example
of influential characters. It belongs to magistrates to teach morality,
by practising it, by inciting to virtue, and repressing vice in every
form. Their power is weakened the moment they suffer a power to arise,
in the state, whose influence is exerted to render morality subservient
to superstition and fanaticism. In states where education is entrusted
to a fanatic, enthusiastic clergy, we find citizens overwhelmed with
superstition, and destitute of every virtue, except a blind faith, a
ferocious zeal, a ridiculous submission to puerile ceremonies, and,
in one word, fantastic notions, which never render them better men.
Notwithstanding the happy influences attributed to the Christian
religion, do we find more virtues in those who profess it, than in those
who are strangers to it? Are the men, redeemed by the blood of even a
Deity, more honest than others? Among Christians, impressed with
their religion, one would imagine we should search in vain for rapine,
fornication, adultery, and oppression. Among the orthodox courtiers, who
surround Christian thrones, do we see intrigues, calumny, or perfidy?
Among the clergy, who announce to others such redoubtable dogmas, and
such terrible chastisements, do we find crimes that shun the day, and
every species of iniquity? All these men are Christians, who, unbridled
by their religion, continually violate the plainest duties of morality,
and knowingly offend a God, whom they are conscious of having irritated.
Yet they flatter themselves that they shall be able, by a tardy
repentance at death, to appease that divine justice which they have
insulted during the whole course of their lives.
In the mean time, we shall not deny, that the Christian religion
sometimes proves a restraint to timorous minds, which are incapable of
that fanaticism, and destitute of that destructive energy, which lead
to the commission of great crimes. But such minds would have been honest
and harmless without this restraint. The fear of rendering themselves
odious to mankind, of incurring contempt, and losing their reputation,
would have been a chain of equal strength, on the actions of such men.
Those who are so blind as to tread these considerations under foot,
would never be deterred from it by the menaces of religion.
Every man, who has received a proper education, experiences within
himself a painful sentiment of mingled shame and fear, whenever he soils
himself with the guilt of a dishonest action. He even condemns himself
frequently, with greater severity than others do. He dreads, and shuns
the eyes of his fellow-creatures; he even wishes to fly from himself.
This is what constitutes remorse.
In a word, Christianity puts no restraint upon the passions of mankind,
which might not be more efficaciously applied to them by reason,
education, and sound morality. If the wicked were sure of being
punished, as often as they think of committing dishonest actions, they
would be forced to desist. In a society well constituted, contempt
will always follow vice, and crimes will produce punishment. Education,
guided only by the good of society, ought ever to teach mankind to
esteem themselves, to dread the contempt of others, and fear infamy more
than death itself. But this kind of morality can never be consistent
with a religion which commands men to despise themselves, avoid the
esteem of others, and attempt to please only a God, whose conduct is
inexplicable.
In fine, if the Christian religion be, as is pretended, a restraint to
the crimes of men, if it produces salutary effects on some individuals;
can these advantages, so rare, so weak and doubtful, be compared with
the evident and immense evils which this religion has produced on the
earth? Can some few trifling crimes prevented, some conversions useless
to society, some sterile and tardy repentances, enter into the balance
against the continual dissensions, bloody wars, horrid massacres,
persecutions, and cruelties, of which the Christian religion has been a
continual cause and pretext? For one secret sinful thought suppressed by
it, there are even whole nations armed for reciprocal destruction; the
hearts of millions of fanatics are inflamed; families and states are
plunged into confusion; and the earth is bedewed with tears and blood.1
After this, let common sense decide the magnitude of the advantages
which mankind derive; from the glad tidings which Christians pretend to
have received from their God.
1 Witness, even in this enlightened age, the Holy Crusade
against France, for the purpose of restoring the Christian
religion.
Many honest people, although not ignorant of the ills produced among
mankind by this religion, nevertheless consider it a necessary evil,
and think it dangerous to attempt to uproot it. Mankind, say they, are
naturally superstitious; they must be amused, with chimeras, and
become outrageous when deprived of them. But, I answer, mankind are
superstitious only because, in infancy, every thing contributes to
render them so. He is led to expect his happiness, from, chimeras,
because he is forbidden to seek for it from realities.
In fine, it is for philosophers and for magistrates to conduct mankind
back, to reason. The former will obtain the confidence and love of
the latter, when they endeavour to promote the public good. Undeceived
themselves, they may undeceive others by degrees. Governments will
prevent superstition from doing harm, when they despise it and stand
aloof from its ridiculous disputes. When they tolerate all sects, and
side with none, those sects, after quarrelling awhile, will drop their
masks, and become contemptible even to themselves. Superstition falls
beneath its own weight when, freedom of conscience being restored to
mankind, reason is at liberty to attack their follies. True toleration
and freedom of thought are the most proper instruments for the
destruction of religious fanaticism. Imposture is in nature timid, and
when she finds herself confronted with truth, her arms fall from her
hands.
If a criminal and undiscerning policy has, hitherto, in almost all parts
of the earth, had recourse to the aid of religion, to enslave mankind
and render them miserable, let a virtuous and more enlightened policy
hereafter destroy it by little and little to render them happy. If
education has hitherto formed enthusiasts and fanatics, let it be
hereafter calculated to form good citizens. If a morality founded on
miracles, and looking to futurity, has been unable to restrain the
passions of mankind, let a morality established upon their present and
real wants demonstrate that, in a well constituted society, happiness
is always the reward of virtue: shame, contempt, and punishment the
companions of vice, and the wages of sin.
If error be an evil, to it let truth be opposed. If enthusiasm produce
disorders in society, let it be suppressed.
Let us leave to Asia a religion begotten by the ardent imaginations of
the orientals. Let our milder climates be more reasonable, more free,
and more happy. Let us make them the residence of honesty, activity,
industry, social affections, and exalted minds. May not reason be
permitted to hope, that she shall one day re-assume the power so long
usurped from her by error, illusion, and deceit?
When will nations renounce chimerical hopes, to contemplate their true
interests? Will they never shake off the yokes of those hypocritical
tyrants, who are interested only in the errors of mankind? Let us hope
it. Truth must at last triumph over falsehood.--Mankind, fatigued with
their own credulity, will return to her arms.--Reason will break their
chains--Reason, which was created to reign, with undivided empire, over
all intelligent beings.