Atheism

I HAD rather believe all the fables in the Legend, and the Talmud, and the Alcoran, than that this universal frame is without a mind. And therefore, God never wrought miracle, to convince atheism, because his ordinary works convince it. It is true, that a little philosophy inclineth man's mind to atheism; but depth in philosophy bringeth men's minds about to religion. For while the mind of man looketh upon second causes scattered, it may sometimes rest in them, and go no further; but when it beholdeth the chain of them, confederate and linked together, it must needs fly to Providence and Deity. Nay, even that school which is most accused of atheism doth most demonstrate religion; that is, the school of Leucippus and Democritus and Epicurus. For it is a thousand times more credible, that four mutable elements, and one immutable fifth essence, duly and eternally placed, need no God, than that an army of infinite small portions, or seeds unplaced, should have produced this order and beauty, without a divine marshal. The Scripture saith, The fool hath said in his heart, there is no God; it is not said, The fool hath thought in his heart; so as he rather saith it, by rote to himself, as that he would have, than that he can thoroughly believe it, or be persuaded of it. For none deny, there is a God, but those, for whom it maketh that there were no God. It appeareth in nothing more, that atheism is rather in the lip, than in the heart of man, than by this; that atheists will ever be talking of that their opinion, as if they fainted in it, within themselves, and would be glad to be strengthened, by the consent of others. Nay more, you shall have atheists strive to get disciples, as it fareth with other sects. And, which is most of all, you shall have of them, that will suffer for atheism, and not recant; whereas if they did truly think, that there were no such thing as God, why should they trouble themselves? Epicurus is charged, that he did but dissemble for his credit's sake, when he affirmed there were blessed natures, but such as enjoyed themselves, without having respect to the government of the world. Wherein they say he did temporize; though in secret, he thought there was no God. But certainly he is traduced; for his words are noble and divine: Non deos vulgi negare profanum; sed vulgi opiniones diis applicare profanum. Plato could have said no more. And although he had the confidence, to deny the administration, he had not the power, to deny the nature. The Indians of the West, have names for their particular gods, though they have no name for God: as if the heathens should have had the names Jupiter, Apollo, Mars, etc., but not the word Deus; which shows that even those barbarous people have the notion, though they have not the latitude and extent of it. So that against atheists, the very savages take part, with the very subtlest philosophers. The contemplative atheist is rare: a Diagoras, a Bion, a Lucian perhaps, and some others; and yet they seem to be more than they are; for that all that impugn a received religion, or superstition, are by the adverse part branded with the name of atheists. But the great atheists, indeed are hypocrites; which are ever handling holy things, but without feeling; so as they must needs be cauterized in the end. The causes of atheism are: divisions in religion, if they be many; for any one main division, addeth zeal to both sides; but many divisions introduce atheism. Another is, scandal of priests; when it is come to that which St. Bernard saith, non est jam dicere, ut populus sic sacerdos; quia nec sic populus ut sacerdos. A third is, custom of profane scoffing in holy matters; which doth, by little and little, deface the reverence of religion. And lastly, learned times, specially with peace and prosperity; for troubles and adversities do more bow men's minds to religion. They that deny a God, destroy man's nobility; for certainly man is of kin to the beasts, by his body; and, if he be not of kin to God, by his spirit, he is a base and ignoble creature. It destroys likewise magnanimity, and the raising of human nature; for take an example of a dog, and mark what a generosity and courage he will put on, when he finds himself maintained by a man; who to him is instead of a God, or melior natura; which courage is manifestly such, as that creature, without that confidence of a better nature than his own, could never attain. So man, when he resteth and assureth himself, upon divine protection and favor, gathered a force and faith, which human nature in itself could not obtain. Therefore, as atheism is in all respects hateful, so in this, that it depriveth human nature of the means to exalt itself, above human frailty. As it is in particular persons, so it is in nations. Never was there such a state for magnanimity as Rome. Of this state hear what Cicero saith: Quam volumus licet, patres conscripti, nos amemus, tamen nec numero Hispanos, nec robore Gallos, nec calliditate Poenos, nec artibus Graecos, nec denique hoc ipso hujus gentis et terrae domestico nativoque sensu Italos ipsos et Latinos; sed pietate, ac religione, atque hac una sapientia, quod deorum immortalium numine omnia regi gubernarique perspeximus, omnes gentes nationesque superavimus.

I would rather believe all the fables in the Golden Legend, the Talmud, and the Koran than believe the universe has no guiding mind. God has therefore never performed a miracle to refute atheism, because his ordinary works refute it. It is true that a little philosophy inclines people toward atheism. But deeper philosophy brings their minds back to religion. When people consider individual natural causes separately, they may rest content with them and look no further. But when they see these causes joined in a connected chain, they must turn to Providence and God. Indeed, the school most often accused of atheism offers the strongest demonstration of religion. This is the school of Leucippus, Democritus, and Epicurus. Consider four changeable elements and an unchanging fifth essence, properly arranged for all eternity. It is a thousand times more believable that these need no God than the alternative their school proposes. That alternative is an army of infinitely many tiny particles, or seeds, with no assigned places. Could these have produced such order and beauty without a divine commander? Scripture says, “The fool has said in his heart, there is no God.” It does not say, “The fool has thought in his heart.” He repeats it to himself by rote because he wishes it were true. He does not thoroughly believe it or feel convinced of it. For only those who would benefit from there being no God deny that God exists. Nothing shows more clearly that atheism lives on people's lips rather than in their hearts than this. Atheists are always talking about their opinion, as though their inward confidence were failing. They seem eager to strengthen it through the agreement of others. More than that, atheists try to win disciples, just as other sects do. Most strikingly, some will suffer for atheism rather than take back their beliefs. Yet if they truly thought there were no God, why should they trouble themselves? Epicurus is accused of pretending, for his reputation's sake, when he affirmed that blessed divine beings existed. He said these beings enjoyed their own existence without concerning themselves with governing the world. His critics say he was accommodating public opinion while secretly believing there was no God. But he is certainly slandered, for his words are noble and divine. “It is not impious to deny the gods of the crowd. It is impious to attribute the crowd's opinions to the gods.” Plato could have said no more. Although Epicurus dared to deny divine government, he could not deny divine existence. The Indigenous peoples of the Americas have names for their particular gods, though they have no name for God. It is as though the pagans had names like Jupiter, Apollo, and Mars, but no word for “God.” This shows that even those uncivilized peoples have the idea, though not its full scope and reach. Thus, against atheists, even the most primitive peoples side with the most subtle philosophers. The atheist who reaches that position through reflection is rare. There is a Diagoras, a Bion, perhaps a Lucian, and a few others. Yet they seem more numerous than they are. Everyone who challenges an established religion or superstition is branded an atheist by the opposing side. But the greatest atheists are really hypocrites. They constantly handle holy things without feeling anything, until their consciences must eventually become numb. The causes of atheism include divisions in religion, when there are many. One major division increases zeal on both sides, but many divisions introduce atheism. Another cause is scandal among priests, when things reach the point described by St. Bernard. “We can no longer say, ‘Like people, like priest.’ For the people are not even as bad as the priests.” A third cause is the habit of irreverently mocking sacred matters. Little by little, this wears away respect for religion. The last cause is an age of learning, especially during peace and prosperity. Trouble and hardship incline people's minds more strongly toward religion. Those who deny God destroy human nobility. Our bodies certainly make us kin to beasts. If our spirits do not make us kin to God, we are low and ignoble creatures. Atheism also destroys greatness of spirit and the elevation of human nature. Take a dog, for example. Notice the spirit and courage it gains when it knows a human is supporting it. To the dog, that human takes the place of a god, or a higher nature. Clearly, the animal could never attain such courage without confidence in a nature greater than its own. In the same way, people gain strength and faith when they trust in divine protection and favor. Human nature could not achieve these by itself. Atheism is therefore hateful in every respect, including this one. It deprives human nature of the means to rise above human weakness. What is true of individuals is also true of nations. No state ever matched Rome in greatness of spirit. Hear what Cicero says of it: “Senators, we may think as highly of ourselves as we please. Yet we have not surpassed the Spaniards in numbers, the Gauls in strength, or the Carthaginians in cunning. Nor have we surpassed the Greeks in the arts. Nor have we surpassed the Italians and Latins themselves in the native good sense belonging to this people and land. Instead, we have surpassed all peoples and nations through devotion, religion, and this one piece of wisdom. We have understood that the power of the immortal gods rules and governs everything.”