Parting Shots

Someone once put out a bumper-sticker: "Blasphemy is a Victimless Crime." Can't resist adding that artifact to the historical record on the subject. Trying to discuss it, I have the same weird feeling as when I visit the library of a theological schoolÑall these books, thousands and thousands of them, about a subject that doesn't exist. Or so I have come to believe. If, dear readers, that is so, or at least, for the sake of argument, let's say it is; what then, Is It All About? I have about come to the conclusion that the History of Error can teach us much about the human condition.

The history of blasphemy is replete with the meanest repression, and the noblest resistance to authority. We should carefully note and ponder on why charges of blasphemy were so often closely allied to charges of treason against the state. To question God's existence or powers, etc. was to question the political authorities who prevailed at the time. Those authorities frequently recognized this with great clarity; they declared from the benches of courts of law, that spreading such ideas among the poor could not continue. It was one thing to hold an opinion privately, and quite another to give full voice to it in public. Hence, I feel that we should strive in spite of all the odds to bring about as wide an audience as possible for Freethought in our own times. Think of the odds faced by our courageous ancestors! We should recognize that they shared many diverse views and beliefs; some were even fanatics according to their lights. Sorting them out is the project of a lifetime.

I am working on a book to interpret the history of religion in America, and part of this project is to try to arrive at a list of beliefs which I think I can explain scientifically. For instance, the belief that full immersion is necessary in the ritual of Baptism. Others, such as the modern Presbyterians, hold that sprinkling is sufficient. Rivers of ink have been spilt on this subject alone. Those supporting immersion tend to be churches which insist on controlling the whole lives of their believers, whereas nowadays, the Presbyterians are content with mere symbolism. Some, perhaps most, would hold that the BibleÑesp. parts like the creation story in GenesisÑneedn't be taken literally. That is to say, some beliefs can probably be explained as projections of social conditions. The lower-class Baptists expect salvation to be total, but the enfeebled upper-class Presbyerians lapse into symbol and metaphor.

Other beliefs, however, mystify me in this regard. What truly rational explanation can there be for differences in belief among those who hold that pianos, or musical instruments, or organs, etc. are unacceptable for divine worship? In other words, I'm working on two lists: beliefs for which I at least tentatively think I might have a rational, scientific explanation, and beliefs for which at present, I don't. I'd like to seek the aid of readers to add to these lists, esp. of course, to the "explanations" side of the equation.


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