thomas paine

I believe in one God, and no more; and I hope for happiness beyond this life.

I believe the equality of man, and I believe that religious duties consist in doing justice, loving mercy, and endeavoring to make our fellow-creatures happy.

Thomas Paine,
Age of Reason

The Summons to Reason 1558-1649

I. SUPERSTITION

ARE people poor because they are ignorant, or ignorant because they are poor? It is a question that divides political philosophers between conservatives stressing heredity (inborn inequalities of mental capacity) and reformers relying on environment (the power of education and opportunity).

In societies knowledge grows, and superstition wanes, with the increase and distribution of wealth. And yet even in a widely prosperous country, and especially among the harassed poor and the idle rich, thought has to live in a jungle of superstitions: astrology, numerology, palmistry, portents, the evil eye, witches, goblins, ghosts, demons, incantations, exorcisms, dream interpretations, oracles, miracles, quackery, and occult qualities, curative or injurious, in minerals, plants, and animals. Consider, then, the intellectual miasma poisoning the roots and wilting the flowers of science in a people whose wealth is scant or centered in a few.

To the poor in body and mind superstition is a treasured element in the poetry of life, gilding dull days with exciting marvels, and redeeming misery with magic powers and mystic hopes.

Sir Thomas Browne, in 1646, required 652 pages to list and briefly treat the superstitions current in his day.' Nearly all these occultisms flourished among the Britons under Elizabeth and the early Stuarts. In 1597 King James VI published an authoritative Demonologie, which is one of the horrors of literature. He ascribed to witches the power to haunt houses, to make men and women love or hate, to transfer disease from one person to another, to kill by roasting a wax effigy, and to raise devastating storms; and he advocated the death penalty for all witches and magicians, and even for their customers. When a tempest nearly wrecked him on his return from Denmark with his bride, he caused four suspects to be tortured into confessing that they had plotted to destroy him by magic means; and one of them, John Fain, after the most barbarous torments, was burned to death (1590).

In this matter the Kirk agreed with the King, and lay magistrates lenient to witches were threatened with excommunication. Between 1560 and 1600 some eight thousand women were burned as witches in a Scotland having hardly a million souls. In England the belief in witchcraft was almost universal; learned physicians like William Harvey and Sir Thomas Browne shared it; the hardheaded Elizabeth allowed her laws of 1562 to make witchcraft a capital crime; eighty-one women were executed for it in her reign. James moderated his fanaticism after passing from VI to I; he insisted on fair trials of the accused, exposed false confessions and accusations, and saved the lives of five women charged by a hysterical boy. The hunt nearly ceased after Charles I, but it was resumed, and reached its height, under the rule of the Long Parliament, when in two years (1645- 47) two hundred "witches" were consumed.

One voice, amid the fury, appealed to reason. Reginald Scot, an Englishman despite his name, published at London in 1584 The Discoucrie of Witchcraft, second only to Johann Wier's De praestigiis daemonum (Basel, 1564) in the dangerous attempt to moderate the sadistic superstition. Scot described the "witches" as poor old women who could harm no one; even if Satan did work through them they were rather to be pitied than to be burned; and to ascribe miracles to these crones was an insult to the miracles of Christ. He exposed the awful tortures that made witchcraft confessions worthless, the lax irregularity and injustice of trial procedure, the incredibiities gulped down by judges and inquisitors. The book had no effect. In this atmosphere science tried to grow.

P. 162-3 Age of Reason Begins by Will Durant

See the following in three parts:

Also see Origins of English Rationalism.

The Founding Fathers of America

I should be very clear here in regards to the Founding Fathers of America (Jefferson, Franklin, Washington, etc.): If one claims they were Deists on the basis of "God went away" and the radical French Enlightenment of Voltaire and the French Encyclopedists, the answer is clearly no. They clearly believed God was both present and active. They also clearly drew their moral beliefs from Christianity and other sources. Most/all clearly rejected the doctrines of the Trinity, Original Sin, predestination, etc. In other words it was often a rejection of Calvinism. (The Puritans) For the most part they would be rational theists or Unitarians.

The primary influences of the US Constitution were John Locke, Montesquieu, the Bible, Greek philosophy, and the Freemasons.

It should be noted that the Age of Reason needs to be separated from the later mostly French Enlightenment. I base this on the 11 volume set The Story of Civilization by Will Durant. (Buy it here) The Story of Civilization is in eleven volumes: (1) Our Oriental Heritage; (2) The Life of Greece; (3) Caesar and Christ; (4) The Age of Faith; (5) The Renaissance; (6) The Reformation; (7) The Age of Reason Begins; (8) The Age of Louis XIV; (9) The Age of Voltaire; (10) Rousseau and Revolution; and (11) The Age of Napoleon. This is a must read for those serious about history for the average person. The books are free of politics and religious hostility from a secular scholar.

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Also see New Age Religion and What is paganism?

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