“From Common Sense to an Age of Reason”
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July 29, 2018 Dr. Roger Ray, pastor
Voltaire - Would it not be that which taught much morality and very little dogma? That which tended to make men just without making them absurd? That which did not order one to believe in things that are impossible, contradictory, injurious to divinity, and pernicious to mankind, and which dared not menace with eternal punishment anyone possessing common sense? Would it not be that which did not uphold its belief with executioners, and did not inundate the earth with blood on account of unintelligible sophism? Which taught only the worship of one god, justice, tolerance, and humanity?
He started writing letters to be published in various Philadelphia newspapers but his writing became too locutious for newspapers and he was forced to publish his thoughts in the form of pamphlets which were sold on the streets, read aloud in taverns, and, ultimately, fueled the imaginations of colonists who came to believe that they could be free from England and remain individually free in a democracy. In fact, at the time, the word “democracy” had about as negative an association as “socialism” has today, but he redeemed it in his brief work, “Common Sense.”
America’s ideological victory in the Revolutionary War is largely traceable to Paine though he was rarely mentioned in public schools. The common history of our founding was written in a way to give almost all of the credit to wealthy colonists, as the presidency was never given to people like Paine or even to the likes of Ben Franklin.
Still, our American revolution was a bold and fairly radical thing and a lot of its character is due to the political insights of people like Thomas Paine. Our revolution sent shock waves around the world and, in France, our cries for freedom found fertile soil. Just more than a decade after our successful liberation, a different and more far reaching revolution swept through France, prompting Thomas Paine to write a new pamphlet, one that interests me much more than the first.
Paine wrote “Age of Reason” in response to France’s dismissal of the confines of the Catholic Church, a revolt that had been stewing in France for half a century, since the writing of Voltaire, though illegal to own, had become very popular. Where Paine’s “Common Sense” painstaking explained why “the Emperor has no clothes,” Voltaire had already explained why the “Pope has no clothes.”
Paine opined that he had known in advance that the political revolution in America would lead, unavoidably, to a similar religious revolution which he was afraid might go too far. Of course, he was initially right but where both France and America rejected the monarchy and never looked back, both countries, after initially putting a good deal of distance between them and formal, organized religion, fell back into it a couple of times before, first France, and now the United States, began to move increasingly into secular territory.
In the later part of the 18thcentury, it was common for Thomas Paine’s pamphlets to be read aloud in taverns. If we had the time, I would love to stand up here and read all of “An Age of Reason” to you, but for the sake of time, let me read a portion of the first chapter, oh, and be aware that for most people of Paine’s era, Islam was directly associated with Turks since the Ottoman empire included virtually everything we think of as the Middle East at that time. He writes:
I believe in one God, and no more; and I hope for happiness beyond this life.
I believe in the equality of man; and I believe that religious duties consist in doing justice, loving mercy, and endeavoring to make our fellow-creatures happy.
But, lest it should be supposed that I believe in many other things in addition to these, I shall, in the progress of this work, declare the things I do not believe, and my reasons for not believing them.
I do not believe in the creed professed by the Jewish church, by the Roman church, by the Greek church, by the Turkish church, by the Protestant church, nor by any church that I know of. My own mind is my own church.
All national institutions of churches, whether Jewish, Christian or Turkish, appear to me no other than human inventions, set up to terrify and enslave mankind, and monopolize power and profit.
I do not mean by this declaration to condemn those who believe otherwise; they have the same right to their belief as I have to mine. But it is necessary to the happiness of man, that he be mentally faithful to himself. Infidelity does not consist in believing, or in disbelieving; it consists in professing to believe what he does not believe.
It is impossible to calculate the moral mischief, if I may so express it, that mental lying has produced in society. When a man has so far corrupted and prostituted the chastity of his mind, as to subscribe his professional belief to things he does not believe, he has prepared himself for the commission of every other crime. He takes up the trade of a priest for the sake of gain, and in order to qualify himself for that trade, he begins with a perjury. Can we conceive any thing more destructive to morality than this?
It always amazes me that such plain-spoken truth was available, in print, hundreds of years ago, and yet, it seems, most of us who were reared in the church were put through the same sort of brain washing that Voltaire and Paine decried so long ago.
Paine feared that the French, in taking church property and dismissing the clergy, might go too far and abandon all morality at the same time. It is a curious affect of the mind that religious people have that without fear of hell and hope for heaven that we would all turn into a human form of dog packs, sexually ravishing anything that we couldn’t eat or steal.
Nothing could be farther from the truth. As Voltaire pointed out, Socrates, Cicero, Marcus Aurelius, and Epictetus had morality without Judaism, Christianity, or Islam. In Voltaire’s rather pointed way, he writes in his “Dictionary” about morality:
Babblers, preachers, extravagant controversialists! endeavor to remember that your master never announced that the sacrament was the visible sign of an invisible thing; He has nowhere admitted four cardinal virtues, and three divine ones. He has never decided whether His mother came into the world maculate or immaculate. Cease, therefore, to repeat things which never entered into His mind. He has said, in conformity with a truth as ancient as the world — Love God and your neighbor. Abide by that precept, miserable cavillers! Preach morality and nothing more.
By the way, a “caviller” in Voltaire’s parlance meant someone who was flippant and it carried some implication of being a man who had affairs with married women. How that became the name of a basketball team is more than I can explain.
Still, more than 200 years ago, in both the newly independent United States and the much more ancient nation of France, published thinkers were calling out the fake façade of creedal religions and insisting that spiritual people focus on morality rather than beliefs, what we often talk about as the primacy of orthopraxy over orthodoxy.
I find it to be especially revealing that Thomas Paine could say that for a priest to become a priest, he or she must begin by committing perjury. That is, in order to be ordained, a priest or pastor in almost every denomination other than Unitarians and Humanists, has to stand up for an examination in front of a congregation or presbytery.
A few years ago, I was approached by a Presbyterian church to see if they might recruit me to their pulpit. The poor fellow who was charged with contacting me sheepishly added, “You would, of course, have to be ordained in the Presbyterian Church.” So, I said to him, “Please go and read the ordination questions for the Presbyterian church and see if you can even imagine me answering them in the affirmative.” He promised that he would and that was the last I ever heard from them. Stand me up in front of a congregation and ask me if I believe the Old and New Testaments to be the inspired word of God, or if salvation was possible through Jesus Christ alone, and I strongly suspect that my answers would knock the mortar out from between Presbyterian bricks.
Before we started our little progressive church here, I had applied to teach preaching in a religious college in New York and the president of the college enthusiastically contacted me but he also, with some trepidation, sent me the pledge that professors had to sign, something put into their charter by the wealthy donor who had started the college . . . it was the same thing . . . demanding an unwavering pledge of personal faith in the inerrancy of scripture and the exclusive hope of salvation in Jesus Christ.
I said, “You can’t seriously expect a religious scholar to sign that?” and he replied, “If you won’t, I can find 50 other people who will before I live my office today.”
I would rather sell used cars than to betray my own conscience . . . again. Because, you know, everyone who ever stood for ordination had to go through that once. When I was young and easier to intimidate, I did it. It won’t happen again.
I did hear of one brave Presbyterian who, during his exam, was suffering an uncommonly hard grilling from a conservative and cynical old pastor, and you know, they have a book with hundreds of questions they can ask if they choose. After a long hour of insane questioning, the elderly pastor leaned forward and asked the candidate for ordination, “Young man, are you willing to suffer damnation in fighting for the cause of Jesus Christ?” And the ordinand replied, “Sir, at this point, I am willing for this entire Presbytery to be damned for the cause of Jesus Christ.”
But folks, Voltaire and Paine, with no theological training at all, could look at every priest and pastor they had ever met, 200 years ago, and know with certainty that they had lied in order to get the job.
They had lied and agreed to help perpetuate the myths that keep the public in fear of hell and willing to suffer unspeakable manipulation in hope of getting a better deal in eternity.
Paine rightly points out that if your career starts with a lie, your mind is already bent and from that kind of start comes all manner of social ills. Still, Thomas Paine was right to fear a radical over reaction to revealing the fraudulent myths of religion. There were the Crusades, the Inquisition, and countless battles fought between Protestant and Catholic factions, and the slaughter of the indigenous peoples of the Americas. But, in the absence of religion, there was the Holocaust, there was the Soviet and Chinese communist genocides, the Khmer Rouge, in which millions upon millions have been killed.
In the Christian west, capitalism has been used to impoverish and enslave the masses in order to enrich a tiny ruling minority. In the largely atheistic east, communism has been used to impoverish and enslave the masses in order to enrich a tiny ruling minority.
And we have all been asked to be willing to give our lives in wars to defend one abusive system or the other, always and in all places, to serve to enrich the ruling minority. I’m not falling for that anymore and I hope you won’t either. Voltaire and Paine called for an age of reason in which, to use Paine’s words exactly:
I believe that religious duties consist in doing justice, loving mercy, and endeavoring to make our fellow-creatures happy.