The Age of Reason. Thomas Paine
Читать онлайн книгу.
believe them, and men were taught to say they believed whether they believed or not. But (by way of throwing in a thought) the French Revolution has excommunicated the church from the power of working miracles; she has not been able, with the assistance of all her saints, to work one miracle since the revolution began; and as she never stood in greater need than now, we may, without the aid of divination, conclude that all her former miracles were tricks and lies.
“The Marcionists, (a Christian sect,) assumed that the evangelists were filled with falsities. The Manicheans, who formed a very numerous sect at the commencement of Christianity, rejected as false all the New Testament, and showed other writings quite different that they gave for authentic. The Cerinthians, like the Marcionists, admitted not the Acts of the Apostles. The Encratites, and the Severians, adopted neither the Acts nor the Epistles of Paul. Chrysostom, in a homily which he made upon the Acts of the Apostles, says that in his time, about the year 400, many people knew nothing either of the author or of the book. St. Irene, who lived before that time, reports that the Valentinians, like several other sects of Christians, accused the scriptures of being filled with imperfections, errors, and contradictions. The Ebionites, or Nazarines, who were the first Christians, rejected all the Epistles of Paul and regarded him as an impostor. They report, among other things, that he was originally a pagan, that he came to Jerusalem, where he lived some time; and that having a mind to marry the daughter of the high priest, he caused himself to be circumcised: but that not being able to obtain her, he quarreled with the Jews and wrote against circumcision, and against the observance of the sabbath, and against all the legal ordinances.
When we consider the lapse of more than three hundred years intervening between the time that Christ is said to have lived and the time the New Testament was formed into a book, we must see, even without the assistance of historical evidence, the exceeding uncertainty there is of its authenticity. The authenticity of the book of Homer, so far as regards the authorship, is much better established than that of the New Testament, though Homer is a thousand years the most ancient. It is only an exceedingly good poet that could have written the book of Homer, and therefore few men only could have attempted it; and a man capable of doing it would not have thrown away his own fame by giving it to another. In like manner, there were but few that could have composed Euclid’s Elements, because none but an exceedingly good geometrician could have been the author of that work.
But with respect to the books of the New Testament, particularly such parts as tell us of the resurrection and ascension of Christ, any person who could tell a story of an apparition, or of a man’s walking could have made such books; for the story is most wretchedly told. The chance, therefore, of forgery in the Testament, is millions to one greater than in the case of Homer or Euclid. Of the numerous priests or parsons of the present day, bishops and all, every one of them can make a sermon, or translate a scrap of Latin, especially if it had been translated a thousand times before; but is there any among them that can write poetry like Homer, or science like Euclid? The sum total of a person’s learning, with very few exceptions, is a b ab, and hic haec, hoc; and their knowledge of science is three times one is three; and this is more than sufficient to have enabled them, had they lived at the time, to have written all the books of the New Testament.
As the opportunities of forgeries were greater, so also was the inducement. A man could gain no advantage by writing under the name of Homer or Euclid; if he could write equal to them, it would be better that he wrote under his own name; if inferior, he could not succeed. Pride would prevent the former, and impossibility the latter. But with respect to such books as compose the New Testament, all the inducements were on the side of forgery. The best imagined history that could have been made, at the distance of two or three hundred years after the time, could not have passed for an original under the name of the real writer; the only chance of success lay in forgery, for the church wanted pretence for its new doctrine, and truth and talents were out of the question.
But as is not uncommon (as before observed) to relate stories of persons walking after they are dead, and of ghosts and apparitions of such as have fallen by some violent or extraordinary means; and as the people of that day were in the habit of believing such things, and of the appearance of angels, and also of devils, and of their getting into people’s insides and shaking them like a fit of an ague, and of their being cast out again as if by an emetic —(Mary Magdalene, the book of Mark tells us, has brought up, or been brought to bed of seven devils)— it was nothing extraordinary that some story of this kind should get abroad of the person called Jesus Christ, and become afterward the foundation of the four books ascribed to Matthew, Mark, Luke, and John. Each writer told the tale as he heard it, or thereabouts, and gave to his book the name of the saint or the apostle whom tradition had given as the eye-witness. It is only upon this ground that the contradiction in those books can be accounted for; and if this be not the case, they are downright impositions, lies and forgeries, without even the apology of credulity.
That they have been written by a sort of half Jews, as the foregoing quotations mention, is discernable enough. The frequent references made to that chief assassin and impostor, Moses, and to the men called prophets, establish this point; and, on the other band, the church has complemented the fraud by admitting the Bible and the Testament to reply to each other. Between the Christian Jew and the Christian Gentile, the thing called a prophecy and the thing prophesied, the type and the thing typified, the sign and the thing signified, have been industriously rummaged up and fitted together, like old locks and pick-lock keys. The story foolishly enough told of Eve and the serpent, and naturally enough as to the enmity between men and serpents (for the serpent always bites about the heel, because it cannot reach higher; and the man always knocks the serpent about the head, as the most effectual way to prevent its biting26) this foolish story, I say, has been made into a prophecy, a type, and a promise to begin with; and the lying imposition of Isaiah to Ahaz, That a virgin shall conceive and bear a son, as a sign that Ahaz should conquer, when the event was that he was defeated (as already noticed in the observations on the book of Isaiah), has been perverted and made to serve as a winder up.
Jonah and the whale are also made into a sign or a type. Jonah is Jesus, and the whale is the grave; for it is said (and they have made Christ to say it of himself), Matt. chap. xii, ver. 40, “For as Jonah was three days and three nights in the whale’s belly, so shall the Son of Man be three days and three nights in the heart of the earth.” But it happens, awkwardly enough, that Christ, according to their own account, was but one day and two nights in the grave; about 36 hours, instead of 72; that is, the Friday night, the Saturday, and the Saturday night; for they say he was up on the Sunday morning by sunrise, or before. But as this fits quite as well as the bite and the kick in Genesis, or the virgin and her son in Isaiah, it will pass in the lump of orthodox things. Thus much for the historical part of the Testament and its evidences.
Epistles of Paul. — The epistles ascribed to Paul, being fourteen in number, almost fill up the remaining part of the Testament. Whether those epistles were written by the person to whom they are ascribed is a matter of no great importance, since the writer, whoever he was, attempts to prove his doctrine by argument. He does not pretend to have been witness to any of the scenes told of the resurrection and the ascension, and he declares that he had not believed them.
The story of his being struck to the ground as he was journeying to Damascus has nothing in it miraculous or extraordinary; he escaped with life, and that is more than many others have done, who have been struck with lightning; and that he should lose his sight for three days, and be unable to eat or drink during that time, is nothing more than is common in such conditions. His companions that were with him appear not to have suffered in the same manner, for they were well enough to lead him the remainder of the journey; neither did they pretend to have seen any vision.
The character of the person called Paul, according to the accounts given of him, has in it a great deal of violence and fanaticism; he had persecuted with as much heat as he preached afterward; the stroke he had received had changed his thinking, without altering his constitution; and either as a Jew or a Christian, he was the same zealot. Such men are never good moral evidences of any doctrine they preach. They are always in extremes, as well of actions as of belief.
The doctrine he sets out to prove by argument is the resurrection of the