Jean Jacques Rousseau: Profession of Faith of a Savoyard Vicar, 1782 Part VI.
The Savoyard Vicar and his "Profession of Faith" are introduced into "Emile" not, according to the author, because he wishes to exhibit his principles as those which should be taught, but to give an example of the way in which religious matters should be discussed with the young. Nevertheless, it is universally recognized that these opinions are Rousseau's own, and represent in short form his characteristic attitude toward religious belief...This text is part of the Internet Modern History Sourcebook.
In all these three revelations, the sacred books are written in languages unknown to the people who believe in them. The Jews no longer understand Hebrew; the Christians neither Greek nor Hebrew; the Turks and Persians understand no Arabic, and even the modern Arabs themselves speak not the language of Mahomet. Is not this a very simple manner of instructing mankind, by talking to them always in a language which they do not comprehend? But these books, it will be said, are translated; a most unsatisfactory answer, indeed! Who can assure me that they are translated faithfully, or that it is even possible they should be so? Who can give me a sufficient reason why God, when he hath a mind to speak to mankind, should stand in need of an interpreter?
I can never conceive that what every man is indispensably obliged to know can be shut up in these books; or that he who is incapacitated to understand them, or the persons who explain them, will be punished for involuntary ignorance. But we are always plaguing ourselves with books. What a frenzy! Because Europe is full of books, the Europeans conceive them to be indispensable, without reflecting that three-fourths of the world know nothing at all about them. Are not all books written by men? How greatly, therefore, must man have stood in need of them, to instruct him in his duty, and by what means did he come to the knowledge of such duties, before books were written? Either he must have acquired such knowledge of himself, or it must have been totally dispensed with.
We, Roman Catholics, make a great noise about the authority of the church: but what do we gain by it, if it requires as many proofs to establish this authority as other sects also require to establish their doctrines? The church determines that the church has a right to determine. Is not this a special proof of its authority? And yet, depart from this, and we enter into endless discussions.
Do you know many Christians who have taken the pains to examine carefully into what the Jews have alleged against us? If there are a few who know something of them, it is from what they have met with in the writings of Christians: a very strange manner indeed of instructing themselves in the arguments of their opponents! But what can be done? If any one should dare to publish among us such books as openly espouse the cause of Judaism, we should punish the author, the editor, and the bookseller.5 This policy is very convenient, and very sure to make us always in the right. We can refute at pleasure those who are afraid to speak.
Those among us, also, who have an opportunity to converse with the Jews, have but little advantage. These unhappy people know that they are at our mercy. The tyranny we exercise over them, renders them justly timid and reserved. They know how far cruelty and injustice are compatible with Christian charity. What, therefore, can they venture to say to us, without running the risk of incurring the charge of blasphemy? Avarice inspires us with zeal, and they are too rich not to be ever in the wrong. The most sensible and learned among them are the most circumspect and reserved. We make a convert, perhaps, of some wretched hireling, to calumniate his sect; we set a parcel of pitiful brokers disputing, who give up the point merely to gratify us; but while we triumph over the ignorance or meanness of such wretched opponents, the learned among them smile in contemptuous silence at our folly. But do you think that in places where they might write and speak securely, we should have so much the advantage of them? Among the doctors of the Sorbonne, it is as clear as daylight, that the predictions concerning the Messiah relate to Jesus Christ. Among the Rabbins at Amsterdam, it is just as evident that they have no relation whatever to him. I shall never believe that I have acquired a sufficient acquaintance with the arguments of the Jews, till they compose a free and independent State, and have their schools and universities, where they may talk and dispute with freedom and impunity. Till then we can never really know what arguments they have to offer.
[Footnote 5: Among a thousand known instances, the following stands in no need of comment: the Catholic divines of the sixteenth century having condemned all the Jewish books without exception to be burnt, a learned and illustrious theologue, who was consulted on that occasion, had very nearly involved himself in ruin by being simply of the opinion that such of them might be preserved as did not relate to Christianity, or treated of matters foreign to religion.]
At Constantinople, the Turks make known their reasons, and we dare not publish ours. There it is our turn to submit. If the Turks require us to pay to Mahomet, in whom we do not believe, the same respect which we require the Jews to pay to Jesus Christ, in whom they believe as little, can the Turks be in the wrong and we in the right? On what principle of equity can we resolve that question in our own favor?
Two - thirds of mankind are neither, Jews, Christians, nor Mahometans. How many millions of men, therefore, must there be who never heard of Moses, of Jesus Christ, or of Mahomet? Will this be denied? Will it be said that our missionaries are dispersed over the face of the whole earth? This, indeed, is easily affirmed; but are there any of them in the interior parts of Africa, where no European hath ever yet penetrated? Do they travel through the inland parts of Tartary, or follow on horseback the wandering hordes, whom no stranger ever approaches, and who, so far from having heard of the Pope, hardly know any thing of their own Grand Lama? Do our missionaries traverse the immense continent of America, where there are whole nations still ignorant that the people of another world have set foot on theirs? Are there any missionaries in Japan, from whence their ill-behavior hath banished them forever, and where the fame of their predecessors is transmitted to succeeding generations as that of artful knaves, who, under cover of a religious zeal, wanted to make themselves gradually masters of the empire? Do they penetrate into the harems of the Asiatic princes, to preach the gospel to millions of wretched slaves? What will become of these secluded women for want of a missionary to preach to them this gospel? Must every one of them go to hell for being a recluse?
But were it true that the gospel is preached in every part of the earth, the difficulty is not removed. On the eve preceding the arrival of the first missionary in any country, some one person of that country expired without hearing the glad tidings. Now what must we do with this one person? If there be but a single individual in the whole universe, to whom the gospel of Christ is not made known, the objection which presents itself on account of this one person, is as cogent as if it included a fourth part of the human race.
Again, supposing that the ministers of the gospel are actually present and preaching in those distant nations, how can they reasonably hope to be believed on their own word, and expect that their hearers will not scrupulously require a confirmation of what is taught? Might not any one of them very reasonably say to these preachers:
"You tell me of a God who was born and put to death nearly two thousand years ago, in another portion of the world, and in I know not what obscure town; assuring me that all those who do not believe in this mysterious tale are damned.
"These are things too strange to be readily credited on the sole authority of a man who is himself a perfect stranger.
"Why hath your God brought those events to pass, of which he requires me to be instructed, at so great a distance? Is it a crime to be ignorant of what passes at the antipodes? Is it possible for me to divine that there existed in the other hemisphere a people called Jews, and a city called Jerusalem? I might as well be required to know what happens in the moon.
"You are come, you say, to inform me; but why did you not come soon enough to inform my father, or why do you damn that innocent man because he knew nothing of the matter? Must he be eternally punished for your delay; he who was so just, so benevolent, and so desirous of knowing the truth?
"Be honest, and suppose yourself in my place. Do you think that I can believe, upon your testimony alone, all these incredible things you tell me, or that I can reconcile so much injustice with the character of that just God, whom you pretend to make known?
"Let me first, I pray you, go and see this distant country where so many miracles have happened that are totally unknown here. Let me go and be well informed why the inhabitants of that Jerusalem you speak of presumed to treat God like a thief or a murderer.
"They did not, you will say, acknowledge his divinity. How then can I, who never have heard of him but from you?
"You add, that they were punished, dispersed, and led into captivity;-not one of them ever approaching their former city.
"Assuredly, they deserved all this: but its present inhabitants, - what say they of the unbelief and Deicide of their predecessors? Do they not deny it, and acknowledge the divinity of the sacred personage just as little as did its ancient inhabitants?
"What! in the same city in which your God was put to death, neither the ancient nor present inhabitants acknowledge his divinity! And yet you would have me believe it, who was born nearly two thousand years after the event, and two thousand leagues distant from the place!
"Do you not see that, before I can give credit to this book, which you call sacred and of which I comprehend nothing, I ought to be informed from others as to when and by whom it was written; how it hath been preserved and transmitted to you; what is said of it in the country where it originated; and what are the reasons of those who reject it, although they know as well as you every thing of which you have informed me? You must perceive, therefore, the necessity I am under of going first to Europe, then to Asia, and lastly into Palestine to investigate and examine this subject for myself, and that I must be an absolute idiot to even listen to you before I have completed this investigation."
Such a discourse as this appears to me not only very reasonable, but I affirm that every sensible man ought under such circumstances to speak in the same manner, and to send a missionary about his business, who should be in haste to instruct and baptize him before he had sufficiently verified the proofs of his mission.
Now, I maintain that there is no revelation against which the same objections might not be made, and that with even greater force than against Christianity. Hence it follows that if there be in the world but one true religion, and if every one is obliged to adopt it under pain of damnation, it is necessary to spend our lives in the study of all religions, - to visit the countries where they have been established, and examine and compare them with each other. No man is exempted from the principal duty of his species, and no one hath a right to confide in the judgment of another. The artisan who lives only by his industry, the husbandman who cannot read, the timid and delicate virgin, the feeble valetudinarian, all must, without exception, study, meditate, dispute, and travel the world over in search of truth. There would no longer be any settled inhabitants in a country, the face of the earth being covered with pilgrims going from place to place, at great trouble and expense, to verify, examine, and compare the several different systems and modes of worship to be met with in different countries.
We must in such a case bid adieu to the arts and sciences, to trade, and to all the civil occupations of life. Every other study must give place to that of religion; while the man who should enjoy the greatest share of health and strength, and make the best use of his time and reason for the longest term of years allotted to human life, would, in his extreme old age, be still perplexed and undecided; and it would be indeed wonderful if, after all his researches, he should be able to learn before his death what religion he ought to have believed and practiced during his life.
Do you endeavor to mitigate the severity of this method, and place as little confidence as possible in the authority of your fellow men? In so doing, however, you place in them the greatest confidence: for if the son of a Christian does right in adopting, without a scrupulous and impartial examination, the religion of his father, how can the son of a Turk do wrong in adopting in the same manner the religion of Mahomet?
I defy all the persecutors in the world to answer this question in a manner satisfactory to any person of common sense. Nay, some of them, when hard pressed by such arguments, will sooner admit that God is unjust, and visits the sins of the fathers upon the children, than give up their cruel and persecuting principles. Others, indeed, strive to elude the force of these reasons by civilly sending an angel to instruct those who, under absolute ignorance, lived, nevertheless, good moral lives. A very pretty device, truly, is that of the angel! Not contented with subjecting us to this angelic hierarchy, they would reduce even the Deity himself to the necessity of employing it.
See, my son, to what absurdities we are led by pride, and the spirit of persecution, - by being puffed up with our own vanity, and conceiving that we possess a greater share of reason than the rest of mankind.
I call to witness that God of peace whom I adore, and whom I would make known to you, that my researches have been always sincere; but seeing that they were and always must be unsuccessful, and that I was launched out into a boundless ocean of perplexity, I returned the way I came, and confined my creed within the limits of my first notions. I could never believe that God required me, under pain of eternal damnation, to be so very learned; and, therefore, I shut up all my books.
The book of nature lies open to every eye. It is from this sublime and wonderful volume that I learn to serve and adore its Divine Author. No person is excusable for neglecting to read this book, as it is written in an universal language, intelligible to all mankind.
Had I been born on a desert island, or had never seen a human creature beside myself; had I never been informed of what had formerly happened in a certain corner of the world; I might yet have learned, by the exercise and cultivation of my reason, and by the proper use of those faculties God hath given me, to know and to love him. I might hence have learned to love and admire his power and goodness, and to have properly discharged my duty here on earth. What can the knowledge of the learned teach me more?
With regard to revelation: could I reason better or were I better informed, I might be made sensible perhaps of its truth and of its utility to those who are so happy as to believe it. But if there are some proofs in its favor which I cannot invalidate, there appear also to me many objections against it which I cannot resolve. There are so many reasons both for and against its authority that, not knowing what to conclude, I neither admit nor reject it. I reject only the obligation of submitting to it, because this pretended obligation is incompatible with the justice of God, and that, so far from its removing the obstacles to salvation, it raises those which are insurmountable by the greater part of mankind, Except in this article, therefore, I remain respectfully in doubt concerning the Scriptures. I have not the presumption to think myself infallible. More able persons may possibly determine in cases that to me appear undeterminable. I reason for myself, not for them. I neither censure nor imitate them. Their judgment may possibly be better than mine, but am I to blame that it is not mine?
I will confess to you further, that the majesty of the Scriptures strikes me with admiration, as the purity of the gospel hath its influence on my heart. Peruse the works of our philosophers, enriched with all their pomp of diction: how mean, how contemptible are they, compared with the Scriptures! Is it possible that a book at once so simple and sublime should be merely the work of man? Is it possible that the sacred personage, whose history it contains, should be himself a mere man? Do we find that he assumed the tone of an enthusiast or ambitious sectary? What purity, what sweetness in his manners! What an affecting gracefulness in his delivery! What sublimity in his maxims! What profound wisdom in his discourses! What presence of mind, what subtilty, what truth in his replies! How great the command over his passions! Where is the man, where the philosopher who could so live and so die, without weakness and without ostentation? When Plato described an imaginary good man6 loaded with all the shame of guilt, yet meriting the highest reward of virtue, he describes exactly the character of Jesus. The resemblance was so striking that all the fathers perceived it. What prepossession, what blindness must it be to compare the son of Sophroniscus to the son of Mary? What an infinite disproportion is there between them! Socrates, dying without pain or ignominy, easily supported his character to the last; and if his death, however easy, had not crowned his life, it might have been doubted whether Socrates, with all his wisdom, was any thing more than a vain sophist. He invented, it is said, the theory of morals. Others, however, had already put them in practice; he had only to say what they had done, and reduce their examples to precepts. Aristides had been just, before Socrates defined justice. Leonidas gave up his life for his country before Socrates declared patriotism to be a duty. The Spartans were a sober people before Socrates recommended sobriety. Before he had even defined virtue, Greece abounded in virtuous men. But where could Jesus learn, among his compatriots, that pure and sublime morality of which he only hath given us both precept and example?7 The greatest wisdom was made known amidst the most bigoted fanaticism; and the simplicity of the most heroic virtues did honor to the vilest people on the earth. The death of Socrates, peaceably philosophizing with his friends, appears the most agreeable form that could be desired; - that of Jesus, expiring in the midst of agonizing pains, abused, insulted, cursed by a whole nation, is the most horrible that could be feared. Socrates, in receiving the cup of poison, blessed indeed the weeping executioner who administered it; but Jesus, in the midst of excruciating tortures, prayed for his merciless tormentors. Yes, if the life and death of Socrates are those of a sage, the life and death of Jesus are those of a God.
[Footnote 6: De Rep. dial. 1.]
[Footnote 7: See in his discourse on the Mount the parallel he makes between the morality of Moses and his own. Matthew v. 21, &c.]
Shall we suppose the evangelic history a mere fiction? Indeed, my friend, it bears not the marks of fiction. On the contrary, the history of Socrates, which nobody presumes to doubt, is not so well attested as that of Jesus Christ. Such a supposition, in fact, only shifts the difficulty without removing it. It is more inconceivable that a number of persons should agree to write such a history than that one only should furnish the subject of it. The Jewish authors were incapable of the diction, and were strangers to the morality contained in the gospel, - the marks of whose truth are so striking and inimitable, that the inventor would be a more astonishing character than the hero. And yet, with all this, the same gospel abounds with incredible relations, with circumstances repugnant to reason, and which it is impossible for a man of sense either to conceive of or to admit. What is to be done amidst all these contradictions? Be modest and circumspect. Regard in silence what cannot be either disproved or comprehend, and humble thyself before the Supreme Being who alone knoweth the truth.
Such is the involuntary skepticism in which I remain. This skepticism, however, is not painful to me, because it extends not to any essential point of practice; and as my mind is firmly settled regarding the principles of my duty, I serve God in the sincerity of my heart. In the mean time, I seek not to know any thing more than what relates to my moral conduct; and as to those dogmas which have no influence over the behavior, and about which so many persons give themselves so much trouble, I am not at all solicitous. I look upon the various particular religions as so many salutary institutions, prescribing in different countries an uniform manner of public worship; and which may all have their respective reasons, peculiar to the climate, government, or laws of the people adopting them, or some other motive which renders the one preferable to the other according to the circumstance of time and place. I believe all that are established to be good when God is served in sincerity of heart. This service is all that is essential. He rejects not the homage of the sincere, under whatsoever form they present it. Being called to the service of the church, I comply, therefore with a scrupulous exactness, to all the forms it prescribes in my duty, and should reproach myself for the least wilful neglect of them. After having lain under a long prohibition I obtained, through the interest of M. de Mellerade, a permission to re-assume the functions of the priesthood, to procure me a livelihood. I had been accustomed formerly to say mass with all that levity and carelessness with which we perform the most serious and important offices after having very often repeated them. Since I entertained my new principles, however, I celebrate it with greater veneration: - penetrated by reflecting on the majesty of the Supreme Being, and the insufficiency of the human mind that is so little able to form conceptions relative to its author, I consider that I offer up the prayers of a people under a prescribed form of worship, and therefore carefully observe all its rites. I recite carefully; and strive not to omit the least word or ceremony. Before going to communicate, I first recollect myself, in order to do it with all those dispositions that the church and the importance of the sacrament require. I endeavor on this occasion to silence the voice of reason before the Supreme Intelligence. I say to myself: who art thou, to presume to set bounds to omnipotence? I reverently pronounce the sacramental words, and annex to them all the faith that depends on me. Whatever, therefore, be the truth with regard to that inconceivable mystery, I am not fearful of being charged at the day of judgment with profaning it in my heart.
[Footnote 8: The duty of adopting and respecting the religion of our country does not extend to such tenets as are contrary to moral virtue; such as that of persecution. It is this horrible dogma which arms mankind inhumanly against each other, and renders them destructive to the human race. The distinction between political and theological toleration is puerile and ridiculous, as they are inseparable, so that one cannot be admitted without the other.] 1782 rousseau-savoyard.html
I can never conceive that what every man is indispensably obliged to know can be shut up in these books; or that he who is incapacitated to understand them, or the persons who explain them, will be punished for involuntary ignorance. But we are always plaguing ourselves with books. What a frenzy! Because Europe is full of books, the Europeans conceive them to be indispensable, without reflecting that three-fourths of the world know nothing at all about them. Are not all books written by men? How greatly, therefore, must man have stood in need of them, to instruct him in his duty, and by what means did he come to the knowledge of such duties, before books were written? Either he must have acquired such knowledge of himself, or it must have been totally dispensed with.
We, Roman Catholics, make a great noise about the authority of the church: but what do we gain by it, if it requires as many proofs to establish this authority as other sects also require to establish their doctrines? The church determines that the church has a right to determine. Is not this a special proof of its authority? And yet, depart from this, and we enter into endless discussions.
Do you know many Christians who have taken the pains to examine carefully into what the Jews have alleged against us? If there are a few who know something of them, it is from what they have met with in the writings of Christians: a very strange manner indeed of instructing themselves in the arguments of their opponents! But what can be done? If any one should dare to publish among us such books as openly espouse the cause of Judaism, we should punish the author, the editor, and the bookseller.5 This policy is very convenient, and very sure to make us always in the right. We can refute at pleasure those who are afraid to speak.
Those among us, also, who have an opportunity to converse with the Jews, have but little advantage. These unhappy people know that they are at our mercy. The tyranny we exercise over them, renders them justly timid and reserved. They know how far cruelty and injustice are compatible with Christian charity. What, therefore, can they venture to say to us, without running the risk of incurring the charge of blasphemy? Avarice inspires us with zeal, and they are too rich not to be ever in the wrong. The most sensible and learned among them are the most circumspect and reserved. We make a convert, perhaps, of some wretched hireling, to calumniate his sect; we set a parcel of pitiful brokers disputing, who give up the point merely to gratify us; but while we triumph over the ignorance or meanness of such wretched opponents, the learned among them smile in contemptuous silence at our folly. But do you think that in places where they might write and speak securely, we should have so much the advantage of them? Among the doctors of the Sorbonne, it is as clear as daylight, that the predictions concerning the Messiah relate to Jesus Christ. Among the Rabbins at Amsterdam, it is just as evident that they have no relation whatever to him. I shall never believe that I have acquired a sufficient acquaintance with the arguments of the Jews, till they compose a free and independent State, and have their schools and universities, where they may talk and dispute with freedom and impunity. Till then we can never really know what arguments they have to offer.
[Footnote 5: Among a thousand known instances, the following stands in no need of comment: the Catholic divines of the sixteenth century having condemned all the Jewish books without exception to be burnt, a learned and illustrious theologue, who was consulted on that occasion, had very nearly involved himself in ruin by being simply of the opinion that such of them might be preserved as did not relate to Christianity, or treated of matters foreign to religion.]
At Constantinople, the Turks make known their reasons, and we dare not publish ours. There it is our turn to submit. If the Turks require us to pay to Mahomet, in whom we do not believe, the same respect which we require the Jews to pay to Jesus Christ, in whom they believe as little, can the Turks be in the wrong and we in the right? On what principle of equity can we resolve that question in our own favor?
Two - thirds of mankind are neither, Jews, Christians, nor Mahometans. How many millions of men, therefore, must there be who never heard of Moses, of Jesus Christ, or of Mahomet? Will this be denied? Will it be said that our missionaries are dispersed over the face of the whole earth? This, indeed, is easily affirmed; but are there any of them in the interior parts of Africa, where no European hath ever yet penetrated? Do they travel through the inland parts of Tartary, or follow on horseback the wandering hordes, whom no stranger ever approaches, and who, so far from having heard of the Pope, hardly know any thing of their own Grand Lama? Do our missionaries traverse the immense continent of America, where there are whole nations still ignorant that the people of another world have set foot on theirs? Are there any missionaries in Japan, from whence their ill-behavior hath banished them forever, and where the fame of their predecessors is transmitted to succeeding generations as that of artful knaves, who, under cover of a religious zeal, wanted to make themselves gradually masters of the empire? Do they penetrate into the harems of the Asiatic princes, to preach the gospel to millions of wretched slaves? What will become of these secluded women for want of a missionary to preach to them this gospel? Must every one of them go to hell for being a recluse?
But were it true that the gospel is preached in every part of the earth, the difficulty is not removed. On the eve preceding the arrival of the first missionary in any country, some one person of that country expired without hearing the glad tidings. Now what must we do with this one person? If there be but a single individual in the whole universe, to whom the gospel of Christ is not made known, the objection which presents itself on account of this one person, is as cogent as if it included a fourth part of the human race.
Again, supposing that the ministers of the gospel are actually present and preaching in those distant nations, how can they reasonably hope to be believed on their own word, and expect that their hearers will not scrupulously require a confirmation of what is taught? Might not any one of them very reasonably say to these preachers:
"You tell me of a God who was born and put to death nearly two thousand years ago, in another portion of the world, and in I know not what obscure town; assuring me that all those who do not believe in this mysterious tale are damned.
"These are things too strange to be readily credited on the sole authority of a man who is himself a perfect stranger.
"Why hath your God brought those events to pass, of which he requires me to be instructed, at so great a distance? Is it a crime to be ignorant of what passes at the antipodes? Is it possible for me to divine that there existed in the other hemisphere a people called Jews, and a city called Jerusalem? I might as well be required to know what happens in the moon.
"You are come, you say, to inform me; but why did you not come soon enough to inform my father, or why do you damn that innocent man because he knew nothing of the matter? Must he be eternally punished for your delay; he who was so just, so benevolent, and so desirous of knowing the truth?
"Be honest, and suppose yourself in my place. Do you think that I can believe, upon your testimony alone, all these incredible things you tell me, or that I can reconcile so much injustice with the character of that just God, whom you pretend to make known?
"Let me first, I pray you, go and see this distant country where so many miracles have happened that are totally unknown here. Let me go and be well informed why the inhabitants of that Jerusalem you speak of presumed to treat God like a thief or a murderer.
"They did not, you will say, acknowledge his divinity. How then can I, who never have heard of him but from you?
"You add, that they were punished, dispersed, and led into captivity;-not one of them ever approaching their former city.
"Assuredly, they deserved all this: but its present inhabitants, - what say they of the unbelief and Deicide of their predecessors? Do they not deny it, and acknowledge the divinity of the sacred personage just as little as did its ancient inhabitants?
"What! in the same city in which your God was put to death, neither the ancient nor present inhabitants acknowledge his divinity! And yet you would have me believe it, who was born nearly two thousand years after the event, and two thousand leagues distant from the place!
"Do you not see that, before I can give credit to this book, which you call sacred and of which I comprehend nothing, I ought to be informed from others as to when and by whom it was written; how it hath been preserved and transmitted to you; what is said of it in the country where it originated; and what are the reasons of those who reject it, although they know as well as you every thing of which you have informed me? You must perceive, therefore, the necessity I am under of going first to Europe, then to Asia, and lastly into Palestine to investigate and examine this subject for myself, and that I must be an absolute idiot to even listen to you before I have completed this investigation."
Such a discourse as this appears to me not only very reasonable, but I affirm that every sensible man ought under such circumstances to speak in the same manner, and to send a missionary about his business, who should be in haste to instruct and baptize him before he had sufficiently verified the proofs of his mission.
Now, I maintain that there is no revelation against which the same objections might not be made, and that with even greater force than against Christianity. Hence it follows that if there be in the world but one true religion, and if every one is obliged to adopt it under pain of damnation, it is necessary to spend our lives in the study of all religions, - to visit the countries where they have been established, and examine and compare them with each other. No man is exempted from the principal duty of his species, and no one hath a right to confide in the judgment of another. The artisan who lives only by his industry, the husbandman who cannot read, the timid and delicate virgin, the feeble valetudinarian, all must, without exception, study, meditate, dispute, and travel the world over in search of truth. There would no longer be any settled inhabitants in a country, the face of the earth being covered with pilgrims going from place to place, at great trouble and expense, to verify, examine, and compare the several different systems and modes of worship to be met with in different countries.
We must in such a case bid adieu to the arts and sciences, to trade, and to all the civil occupations of life. Every other study must give place to that of religion; while the man who should enjoy the greatest share of health and strength, and make the best use of his time and reason for the longest term of years allotted to human life, would, in his extreme old age, be still perplexed and undecided; and it would be indeed wonderful if, after all his researches, he should be able to learn before his death what religion he ought to have believed and practiced during his life.
Do you endeavor to mitigate the severity of this method, and place as little confidence as possible in the authority of your fellow men? In so doing, however, you place in them the greatest confidence: for if the son of a Christian does right in adopting, without a scrupulous and impartial examination, the religion of his father, how can the son of a Turk do wrong in adopting in the same manner the religion of Mahomet?
I defy all the persecutors in the world to answer this question in a manner satisfactory to any person of common sense. Nay, some of them, when hard pressed by such arguments, will sooner admit that God is unjust, and visits the sins of the fathers upon the children, than give up their cruel and persecuting principles. Others, indeed, strive to elude the force of these reasons by civilly sending an angel to instruct those who, under absolute ignorance, lived, nevertheless, good moral lives. A very pretty device, truly, is that of the angel! Not contented with subjecting us to this angelic hierarchy, they would reduce even the Deity himself to the necessity of employing it.
See, my son, to what absurdities we are led by pride, and the spirit of persecution, - by being puffed up with our own vanity, and conceiving that we possess a greater share of reason than the rest of mankind.
I call to witness that God of peace whom I adore, and whom I would make known to you, that my researches have been always sincere; but seeing that they were and always must be unsuccessful, and that I was launched out into a boundless ocean of perplexity, I returned the way I came, and confined my creed within the limits of my first notions. I could never believe that God required me, under pain of eternal damnation, to be so very learned; and, therefore, I shut up all my books.
The book of nature lies open to every eye. It is from this sublime and wonderful volume that I learn to serve and adore its Divine Author. No person is excusable for neglecting to read this book, as it is written in an universal language, intelligible to all mankind.
Had I been born on a desert island, or had never seen a human creature beside myself; had I never been informed of what had formerly happened in a certain corner of the world; I might yet have learned, by the exercise and cultivation of my reason, and by the proper use of those faculties God hath given me, to know and to love him. I might hence have learned to love and admire his power and goodness, and to have properly discharged my duty here on earth. What can the knowledge of the learned teach me more?
With regard to revelation: could I reason better or were I better informed, I might be made sensible perhaps of its truth and of its utility to those who are so happy as to believe it. But if there are some proofs in its favor which I cannot invalidate, there appear also to me many objections against it which I cannot resolve. There are so many reasons both for and against its authority that, not knowing what to conclude, I neither admit nor reject it. I reject only the obligation of submitting to it, because this pretended obligation is incompatible with the justice of God, and that, so far from its removing the obstacles to salvation, it raises those which are insurmountable by the greater part of mankind, Except in this article, therefore, I remain respectfully in doubt concerning the Scriptures. I have not the presumption to think myself infallible. More able persons may possibly determine in cases that to me appear undeterminable. I reason for myself, not for them. I neither censure nor imitate them. Their judgment may possibly be better than mine, but am I to blame that it is not mine?
I will confess to you further, that the majesty of the Scriptures strikes me with admiration, as the purity of the gospel hath its influence on my heart. Peruse the works of our philosophers, enriched with all their pomp of diction: how mean, how contemptible are they, compared with the Scriptures! Is it possible that a book at once so simple and sublime should be merely the work of man? Is it possible that the sacred personage, whose history it contains, should be himself a mere man? Do we find that he assumed the tone of an enthusiast or ambitious sectary? What purity, what sweetness in his manners! What an affecting gracefulness in his delivery! What sublimity in his maxims! What profound wisdom in his discourses! What presence of mind, what subtilty, what truth in his replies! How great the command over his passions! Where is the man, where the philosopher who could so live and so die, without weakness and without ostentation? When Plato described an imaginary good man6 loaded with all the shame of guilt, yet meriting the highest reward of virtue, he describes exactly the character of Jesus. The resemblance was so striking that all the fathers perceived it. What prepossession, what blindness must it be to compare the son of Sophroniscus to the son of Mary? What an infinite disproportion is there between them! Socrates, dying without pain or ignominy, easily supported his character to the last; and if his death, however easy, had not crowned his life, it might have been doubted whether Socrates, with all his wisdom, was any thing more than a vain sophist. He invented, it is said, the theory of morals. Others, however, had already put them in practice; he had only to say what they had done, and reduce their examples to precepts. Aristides had been just, before Socrates defined justice. Leonidas gave up his life for his country before Socrates declared patriotism to be a duty. The Spartans were a sober people before Socrates recommended sobriety. Before he had even defined virtue, Greece abounded in virtuous men. But where could Jesus learn, among his compatriots, that pure and sublime morality of which he only hath given us both precept and example?7 The greatest wisdom was made known amidst the most bigoted fanaticism; and the simplicity of the most heroic virtues did honor to the vilest people on the earth. The death of Socrates, peaceably philosophizing with his friends, appears the most agreeable form that could be desired; - that of Jesus, expiring in the midst of agonizing pains, abused, insulted, cursed by a whole nation, is the most horrible that could be feared. Socrates, in receiving the cup of poison, blessed indeed the weeping executioner who administered it; but Jesus, in the midst of excruciating tortures, prayed for his merciless tormentors. Yes, if the life and death of Socrates are those of a sage, the life and death of Jesus are those of a God.
[Footnote 6: De Rep. dial. 1.]
[Footnote 7: See in his discourse on the Mount the parallel he makes between the morality of Moses and his own. Matthew v. 21, &c.]
Shall we suppose the evangelic history a mere fiction? Indeed, my friend, it bears not the marks of fiction. On the contrary, the history of Socrates, which nobody presumes to doubt, is not so well attested as that of Jesus Christ. Such a supposition, in fact, only shifts the difficulty without removing it. It is more inconceivable that a number of persons should agree to write such a history than that one only should furnish the subject of it. The Jewish authors were incapable of the diction, and were strangers to the morality contained in the gospel, - the marks of whose truth are so striking and inimitable, that the inventor would be a more astonishing character than the hero. And yet, with all this, the same gospel abounds with incredible relations, with circumstances repugnant to reason, and which it is impossible for a man of sense either to conceive of or to admit. What is to be done amidst all these contradictions? Be modest and circumspect. Regard in silence what cannot be either disproved or comprehend, and humble thyself before the Supreme Being who alone knoweth the truth.
Such is the involuntary skepticism in which I remain. This skepticism, however, is not painful to me, because it extends not to any essential point of practice; and as my mind is firmly settled regarding the principles of my duty, I serve God in the sincerity of my heart. In the mean time, I seek not to know any thing more than what relates to my moral conduct; and as to those dogmas which have no influence over the behavior, and about which so many persons give themselves so much trouble, I am not at all solicitous. I look upon the various particular religions as so many salutary institutions, prescribing in different countries an uniform manner of public worship; and which may all have their respective reasons, peculiar to the climate, government, or laws of the people adopting them, or some other motive which renders the one preferable to the other according to the circumstance of time and place. I believe all that are established to be good when God is served in sincerity of heart. This service is all that is essential. He rejects not the homage of the sincere, under whatsoever form they present it. Being called to the service of the church, I comply, therefore with a scrupulous exactness, to all the forms it prescribes in my duty, and should reproach myself for the least wilful neglect of them. After having lain under a long prohibition I obtained, through the interest of M. de Mellerade, a permission to re-assume the functions of the priesthood, to procure me a livelihood. I had been accustomed formerly to say mass with all that levity and carelessness with which we perform the most serious and important offices after having very often repeated them. Since I entertained my new principles, however, I celebrate it with greater veneration: - penetrated by reflecting on the majesty of the Supreme Being, and the insufficiency of the human mind that is so little able to form conceptions relative to its author, I consider that I offer up the prayers of a people under a prescribed form of worship, and therefore carefully observe all its rites. I recite carefully; and strive not to omit the least word or ceremony. Before going to communicate, I first recollect myself, in order to do it with all those dispositions that the church and the importance of the sacrament require. I endeavor on this occasion to silence the voice of reason before the Supreme Intelligence. I say to myself: who art thou, to presume to set bounds to omnipotence? I reverently pronounce the sacramental words, and annex to them all the faith that depends on me. Whatever, therefore, be the truth with regard to that inconceivable mystery, I am not fearful of being charged at the day of judgment with profaning it in my heart.
[Footnote 8: The duty of adopting and respecting the religion of our country does not extend to such tenets as are contrary to moral virtue; such as that of persecution. It is this horrible dogma which arms mankind inhumanly against each other, and renders them destructive to the human race. The distinction between political and theological toleration is puerile and ridiculous, as they are inseparable, so that one cannot be admitted without the other.] 1782 rousseau-savoyard.html
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