Freethought Archives > G.W. Foote > Arrows of Freethought (1882)


(June, 1882.)

Atheists are often charged with blasphemy, but it is a crime they cannot commit. God is to them merely a word, expressing all sorts of ideas, and not a person. It is, properly speaking, a general term, which includes all that there is in common among the various deities of the world. The idea of the supernatural embodies itself in a thousand ways. Truth is always simple and the same, but error is infinitely diverse. Jupiter, Jehovah and Mumbo-Jumbo are alike creations of human fancy, the products of ignorance and wonder. Which is the God is not yet settled. When the sects have decided this point, the question may take a fresh turn; but until then god must be considered as a generic term, like tree or horse or men; with just this difference, however, that while the words tree, horse and man express the general qualities of visible objects, the word god expresses only the imagined qualities of something that nobody has ever seen.

When the Atheist examines, denounces, or satirises the gods, he is not dealing with persons but with ideas. He is incapable of insulting God, for he does not admit the existence of any such being.

Ideas of god may be good or bad, beautiful or ugly; and according as he finds them the Atheist treats them. If we lived in Turkey we should deal with the god of the Koran, but as we live in England we deal with the god of the Bible. We speak of that god as a being, just for convenience sake, and not from conviction. At bottom, we admit nothing but the mass of contradictory notions between Genesis and Revelation. We attack not a person but a belief, not a being but an idea, not a fact but a fancy.

Lord Brougham long ago pointed out, in his "Life of Voltaire," that the great French heretic was not guilty of blasphemy, as his enemies alleged; since he had no belief in the actual existence of the god he dissected, analysed and laughed at. Mr. Ruskin very eloquently defends Byron from the same charge. In "Cain," and elsewhere, the great poet does not impeach God; he merely impeaches the orthodox creed. We may sum up the whole matter briefly. No man satirises the god he believes in, and no man believes in the god he satirises.

We shall not, therefore, be deterred by the cry of "blasphemy," which is exactly what the Jewish priests shouted against Jesus Christ. If there is a God, he cannot be half so stupid and malignant as the Bible declares. In destroying the counterfeit we do not harm the reality. And as it is better, in the words of Plutarch, to have no notion of the gods than to have notions which dishonor them, we are satisfied that the Lord (if he exist) will never burn us in hell for denying a few lies told in his name.

The real blasphemers are those who believe in God and blacken his character; who credit him with less knowledge than a child, and less intelligence than an idiot; who make him quibble, deceive, and lie; who represent him as indecent, cruel, and revengeful; who give him the heart of a savage and the brain of a fool. These are the blasphemers.

When the priest steps between husband and wife, with the name of God on his lips, he blasphemes. When, in the name of God, he resists education and science, he blasphemes. When, in the name of God, he opposes freedom of thought and liberty of conscience, he blasphemes. When, in the name of God, he robs, tortures, and kills those who differ from him, he blasphemes. When, in the name of God, he opposes the equal rights of all, he blasphemes. When, in the name of God, he preaches content to the poor and oppressed, flatters the rich and powerful, and makes religious tyranny the handmaiden of political privilege, he blasphemes. And when he takes the Bible in his hand, and says it was written by the inspiration of God, he blasphemes almost beyond forgiveness.

Who are the blasphemers? Not we who preach freedom and progress for all men; but those who try to bind the world with chains of dogma, and to burden it, in God's name, with all the foul superstitions of its ignorant past.

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