The Age of Reason by Thomas Paine (icecream ebook reader TXT) ๐
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The Age of Reason is an important work in the American Deist movement. Paine worked on it continually for more than a decade, publishing it in three parts from 1794 through 1807. It quickly became a best-seller in post-Revolution America, spurring a revival in Deism as an alternative to the prevailing Christian influence.
In clear, simple, and often funny language, Paine attempts to dissect the Bibleโs supposed inaccuracies and hypocrisies. He portrays the Bible as a human construct, full of illogic, errors, and internal inconsistencies, as opposed to it being a text born of divine inspiration. On those arguments he pivots to decrying not just Christianity, but organized religion as a whole, as a human invention created to terrorize and enslave. Instead of accepting organized religion, he states that โhis mind is his own churchโ and that man must embrace reason.
While these arguments werenโt new to the wealthy and educated class of the era, they were new to the poor masses. The book was at first distributed as cheap unbound pamphlets, making it easily accessible to the poor; and Paineโs simple language was written in way the poor could understand and sympathize with. This made the powerful very nervous, and, fearing that the book could cause a potential revolution, Paine and his publishers were suppressed.
Paine wrote The Age of Reason while living in Paris. In France, its thesis wasnโt revolutionary enough for the bloodthirsty Jacobins; he was imprisoned there for ten months and only escaped execution through a stroke of luck. Meanwhile in Britain, the government considered the pamphlets seditious. British booksellers and publishers involved in printing and distributing the pamphlets were repeatedly tried for seditious and blasphemous libel, with some even receiving sentences of hard labor.
Paine began writing Part III after escaping France for America, but even the American elite thought the book too scandalous, with Thomas Jeffersonโhimself a Deistโadvising Paine not to publish. Paine listened to Jeffersonโs advice and held off publishing Part III for five years before publishing extracts as separate pamphlets. For that reason, Part III is not a concrete publication, but rather an arrangement of several loosely-related pamphlets organized at the discretion of an editionโs editor.
Once it was in the hands of Americans, it sparked a revival in Deism in the United States before being viciously attacked from all sides. Paine earned a reputation as an agitator and blasphemer that stuck to him for the rest of his life.
Despite The Age of Reasonโs harsh receptionโor perhaps, because of it, and the controversy and discussion it causedโit achieved a popularity in England, France, and America that gave it incredible influence in those nationโs perspectives on organized religion.
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- Author: Thomas Paine
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The story of the whale swallowing Jonah, though a whale is large enough to do it, borders greatly on the marvellous; but it would have approached nearer to the idea of a miracle, if Jonah had swallowed the whale. In this, which may serve for all cases of miracles, the matter would decide itself as before stated, namely, Is it more probable that a man should have swallowed a whale, or told a lie?
But suppose that Jonah had really swallowed the whale, and gone with it in his belly to Nineveh, and to convince the people that it was true have cast it up in their sight, of the full length and size of a whale, would they not have believed him to have been the devil instead of a prophet? or if the whale had carried Jonah to Nineveh, and cast him up in the same public manner, would they not have believed the whale to have been the devil, and Jonah one of his imps?
The most extraordinary of all the things called miracles, related in the New Testament, is that of the devil flying away with Jesus Christ, and carrying him to the top of a high mountain; and to the top of the highest pinnacle of the temple, and showing him and promising to him all the kingdoms of the world. How happened it that he did not discover America? or is it only with kingdoms that his sooty highness has any interest.
I have too much respect for the moral character of Christ to believe that he told this whale of a miracle himself: neither is it easy to account for what purpose it could have been fabricated, unless it were to impose upon the connoisseurs of miracles, as is sometimes practised upon the connoisseurs of Queen Anneโs farthings, and collectors of relics and antiquities; or to render the belief of miracles ridiculous, by outdoing miracle, as Don Quixote outdid chivalry; or to embarrass the belief of miracles, by making it doubtful by what power, whether of God or of the devil, anything called a miracle was performed. It requires, however, a great deal of faith in the devil to believe this miracle.
In every point of view in which those things called miracles can be placed and considered, the reality of them is improbable, and their existence unnecessary. They would not, as before observed, answer any useful purpose, even if they were true; for it is more difficult to obtain belief to a miracle, than to a principle evidently moral, without any miracle. Moral principle speaks universally for itself. Miracle could be but a thing of the moment, and seen but by a few; after this it requires a transfer of faith from God to man to believe a miracle upon manโs report. Instead, therefore, of admitting the recitals of miracles as evidence of any system of religion being true, they ought to be considered as symptoms of its being fabulous. It is necessary to the full and upright character of truth that it rejects the crutch; and it is consistent with the character of fable to seek the aid that truth rejects. Thus much for Mystery and Miracle.
As Mystery and Miracle took charge of the past and the present, Prophecy took charge of the future, and rounded the tenses of faith.44 It was not sufficient to know what had been done, but what would be done. The supposed prophet was the supposed historian of times to come; and if he happened, in shooting with a long bow of a thousand years, to strike within a thousand miles of a mark, the ingenuity of posterity could make it point-blank; and if he happened to be directly wrong, it was only to suppose, as in the case of Jonah and Nineveh, that God had repented himself and changed his mind. What a fool do fabulous systems make of man!
It has been shown, in a former part of this work, that the original meaning of the words โprophetโ and โprophesyingโ has been changed, and that a prophet, in the sense of the word as now used, is a creature of modern invention; and it is owing to this change in the meaning of the words, that the flights and metaphors of the Jewish poets, and phrases and expressions now rendered obscure by our not being acquainted with the local circumstances to which they applied at the time they were used, have been erected into prophecies, and made to bend to explanations at the will and whimsical conceits of sectaries, expounders, and commentators. Everything unintelligible was prophetical, and everything insignificant was typical. A blunder would have served for a prophecy; and a dish-clout for a type.
If by a prophet we are to suppose a man to whom the Almighty communicated some event that would take place in future, either there were such men, or there were not. If there were, it is consistent to believe that the event so communicated would be told in terms that could be understood, and not related in such a loose and obscure manner as to be out of the comprehension of those that heard it, and so equivocal as to fit almost any circumstance that might happen afterwards. It is conceiving very irreverently of the Almighty, to suppose he would deal in this jesting manner with mankind; yet all the things called prophecies in the book called the Bible come under this description.
But it is with Prophecy as it is with Miracle. It could not answer the purpose even if it were real. Those to whom a prophecy should be told could not tell whether the man prophesied or lied, or whether it had been revealed to him, or whether he conceited it; and if the thing that
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