Bible Teaching and Religious Practice – Mark Twain
Religion had its share in the changes of civilization and national character, of course. What share? The lion’s. In the history of the human race this has always been the case, will always be the case, to the end of time, no doubt; or at least until man by the slow processes of evolution shall develop into something really fine and high—some billions of years hence, say.
The Christian Bible is a drug store. Its contents remain the same; but the medical practice changes. For eighteen hundred years these changes were slight—scarcely noticeable. The practice was allopathic—allopathic in its rudest and crudest form. The dull and ignorant physician day and night, and all the days and all the nights, drenched his patient with vast and hideous doses of the most repulsive drugs to be found in the store’s stock; he bled him, cupped him, purged him, puked him, salivated him, never gave his system a chance to rally, nor nature a chance to help. He kept him religion sick for eighteen centuries, and allowed him not a well day during all that time. The stock in the store was made up of about equal portions of baleful and debilitating poisons, and healing and comforting medicines; but the practice of the time confined the physician to the use of the former; by consequence, he could only damage his patient, and that is what he did.
Not until far within our century was any considerable change in the practice introduced; and then mainly, or in effect only, in Great Britain and the United States. In the other countries to-day, the patient either still takes the ancient treatment or does not call the physician at all. In the English-speaking countries the changes observable in our century were forced by that very thing just referred to—the revolt of the patient against the system; they were not projected by the physician. The patient fell to doctoring himself, and the physician’s practice began to fall off. He modified his method to get back his trade. He did it gradually, reluctantly; and never yielded more at a time than the pressure compelled. At first he relinquished the daily dose of hell and damnation, and administered it every other day only; next he allowed another day to pass; then another and presently another; when he had restricted it at last to Sundays, and imagined that now there would surely be a truce, the homeopath arrived on the field and made him abandon hell and damnation altogether, and administered Christ’s love, and comfort, and charity and compassion in its stead. These had been in the drug store all the time, gold labeled and conspicuous among the long shelfloads of repulsive purges and vomits and poisons, and so the practice was to blame that they had remained unused, not the pharmacy. To the ecclesiastical physician of fifty years ago, his predecessor for eighteen centuries was a quack; to the ecclesiastical physician of to-day, his predecessor of fifty years ago was a quack. To the every-man-his-own-ecclesiastical-doctor of—when?—what will the ecclesiastical physician of to-day be? Unless evolution, which has been a truth ever since the globes, suns, and planets of the solar system were but wandering films of meteor dust, shall reach a limit and become a lie, there is but one fate in store for him.
The methods of the priest and the parson have been very curious, their history is very entertaining. In all the ages the Roman Church has owned slaves, bought and sold slaves, authorized and encouraged her children to trade in them. Long after some Christian peoples had freed their slaves the Church still held on to hers. If any could know, to absolute certainty, that all this was right, and according to God’s will and desire, surely it was she, since she was God’s specially appointed representative in the earth and sole authorized and infallible expounder of his Bible. There were the texts; there was no mistaking their meaning; she was right, she was doing in this thing what the Bible had mapped out for her to do. So unassailable was her position that in all the centuries she had no word to say against human slavery. Yet now at last, in our immediate day, we hear a Pope saying slave trading is wrong, and we see him sending an expedition to Africa to stop it. The texts remain: it is the practice that has changed. Why? Because the world has corrected the Bible. The Church never corrects it; and also never fails to drop in at the tail of the procession—and take the credit of the correction. As she will presently do in this instance.
Christian England supported slavery and encouraged it for two hundred and fifty years, and her church’s consecrated ministers looked on, sometimes taking an active hand, the rest of the time indifferent. England’s interest in the business may be called a Christian interest, a Christian industry. She had her full share in its revival after a long period of inactivity, and his revival was a Christian monopoly; that is to say, it was in the hands of Christian countries exclusively. English parliaments aided the slave traffic and protected it; two English kings held stock in slave-catching companies. The first regular English slave hunter—John Hawkins, of still revered memory—made such successful havoc, on his second voyage, in the matter of surprising and burning villages, and maiming, slaughtering, capturing, and selling their unoffending inhabitants, that his delighted queen conferred the chivalric honor of knighthood on him—a rank which had acquired its chief esteem and distinction in other and earlier fields of Christian effort. The new knight, with characteristic English frankness and brusque simplicity, chose as his device the figure of a negro slave, kneeling and in chains. Sir John’s work was the invention of Christians, was to remain a bloody and awful monopoly in the hands of Christians for a quarter of a millennium, was to destroy homes, separate families, enslave friendless men and women, and break a myriad of human hearts, to the end that Christian nations might be prosperous and comfortable, Christian churches be built, and the gospel of the meek and merciful Redeemer be spread abroad in the earth; and so in the name of his ship, unsuspected but eloquent and clear, lay hidden prophecy. She was called The Jesus.
But at last in England, an illegitimate Christian rose against slavery. It is curious that when a Christian rises against a rooted wrong at all, he is usually an illegitimate Christian, member of some despised and bastard sect. There was a bitter struggle, but in the end the slave trade had to go—and went. The Biblical authorization remained, but the practice changed.
Then—the usual thing happened; the visiting English critic among us began straightway to hold up his pious hands in horror at our slavery. His distress was unappeasable, his words full of bitterness and contempt. It is true we had not so many as fifteen hundred thousand slaves for him to worry about, while his England still owned twelve millions, in her foreign possessions; but that fact did not modify his wail any, or stay his tears, or soften his censure. The fact that every time we had tried to get rid of our slavery in previous generations, but had always been obstructed, balked, and defeated by England, was a matter of no consequence to him; it was ancient history, and not worth the telling.
Our own conversion came at last. We began to stir against slavery. Hearts grew soft, here, there, and yonder. There was no place in the land where the seeker could not find some small budding sign of pity for the slave. No place in all the land but one—the pulpit. It yielded at last; it always does. It fought a strong and stubborn fight, and then did what it always does, joined the procession—at the tail end. Slavery fell. The slavery text remained; the practice changed, that was all.
During many ages there were witches. The Bible said so. The Bible commanded that they should not be allowed to live. Therefore the Church, after doing its duty in but a lazy and indolent way for eight hundred years, gathered up its halters, thumbscrews, and firebrands, and set about its holy work in earnest. She worked hard at it night and day during nine centuries and imprisoned, tortured, hanged, and burned whole hordes and armies of witches, and washed the Christian world clean with their foul blood.
Then it was discovered that there was no such thing as witches, and never had been. One does not know whether to laugh or to cry. Who discovered that there was no such thing as a witch—the priest, the parson? No, these never discover anything. At Salem, the parson clung pathetically to his witch text after the laity had abandoned it in remorse and tears for the crimes and cruelties it has persuaded them to do. The parson wanted more blood, more shame, more brutalities; it was the unconsecrated laity that stayed his hand. In Scotland the parson killed the witch after the magistrate had pronounced her innocent; and when the merciful legislature proposed to sweep the hideous laws against witches from the statute book, it was the parson who came imploring, with tears and imprecations, that they be suffered to stand.
There are no witches. The witch text remains; only the practice has changed. Hell fire is gone, but the text remains. Infant damnation is gone, but the text remains. More than two hundred death penalties are gone from the law books, but the texts that authorized them remain.
It is not well worthy of note that of all the multitude of texts through which man has driven his annihilating pen he has never once made the mistake of obliterating a good and useful one? It does certainly seem to suggest that if man continues in the direction of enlightenment, his religious practice may, in the end, attain some semblance of human decency.