Nonfiction > Harvard Classics > Jean Jacques Rousseau > Profession of Faith of a Savoyard Vicar
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Jean Jacques Rousseau (1712–1778).  Profession of Faith of a Savoyard Vicar.
The Harvard Classics.  1909–14.
 
Paras. 200–233
 
 
  But were it true that the gospel is preached in every part of the earth, the difficulty is not removed. On the eve preceding the arrival of the first missionary in any country, some one person of that country expired without hearing the glad tidings. Now what must we do with this one person? If there be but a single individual in the whole universe, to whom the gospel of Christ is not made known, the objection which presents itself on account of this one person, is as cogent as if it included a fourth part of the human race.  200
  Again, supposing that the ministers of the gospel are actually present and preaching in those distant nations, how can they reasonably hope to be believed on their own word, and expect that their hearers will not scrupulously require a confirmation of what is taught? Might not any one of them very reasonably say to these preachers:  201
  “You tell me of a God who was born and put to death nearly two thousand years ago, in another portion of the world, and in I know not what obscure town; assuring me that all those who do not believe in this mysterious tale are damned.  202
  “These are things too strange to be readily credited on the sole authority of a man who is himself a perfect stranger.  203
  “Why hath your God brought those events to pass, of which he requires me to be instructed, at so great a distance? Is it a crime to be ignorant of what passes at the antipodes? Is it possible for me to divine that there existed in the other hemisphere a people called Jews, and a city called Jerusalem? I might as well be required to know what happens in the moon.  204
  “You are come, you say, to inform me; but why did you not come soon enough to inform my father, or why do you damn that innocent man because he knew nothing of the matter? Must he be eternally punished for your delay; he who was so just, so benevolent, and so desirous of knowing the truth?  205
  “Be honest, and suppose yourself in my place. Do you think that I can believe, upon your testimony alone, all these incredible things you tell me, or that I can reconcile so much injustice with the character of that just God, whom you pretend to make known?  206
  “Let me first, I pray you, go and see this distant country where so many miracles have happened that are totally unknown here. Let me go and be well informed why the inhabitants of that Jerusalem you speak of presumed to treat God like a thief or a murderer.  207
  “They did not, you will say, acknowledge his divinity. How then can I, who never have heard of him but from you?  208
  “You add, that they were punished, dispersed, and led into captivity;—not one of them ever approaching their former city.  209
  “Assuredly, they deserved all this: but its present inhabitants,—what say they of the unbelief and Deicide of their predecessors? Do they not deny it, and acknowledge the divinity of the sacred personage just as little as did its ancient inhabitants?  210
  “What! in the same city in which your God was put to death, neither the ancient nor present inhabitants acknowledge his divinity! And yet you would have me believe it, who was born nearly two thousand years after the event, and two thousand leagues distant from the place!  211
  “Do you not see that, before I can give credit to this book, which you call sacred and of which I comprehend nothing, I ought to be informed from others as to when and by whom it was written; how it hath been preserved and transmitted to you; what is said of it in the country where it originated; and what are the reasons of those who reject it, although they know as well as you every thing of which you have informed me? You must perceive, therefore, the necessity I am under of going first to Europe, then to Asia, and lastly into Palestine to investigate and examine this subject for myself, and that I must be an absolute idiot to even listen to you before I have completed this investigation.”  212
  Such a discourse as this appears to me not only very reasonable, but I affirm that every sensible man ought under such circumstances to speak in the same manner, and to send a missionary about his business, who should be in haste to instruct and baptize him before he had sufficiently verified the proofs of his mission.  213
  Now, I maintain that there is no revelation against which the same objections might not be made, and that with even greater force than against Christianity. Hence it follows that if there be in the world but one true religion, and if every one is obliged to adopt it under pain of damnation, it is necessary to spend our lives in the study of all religions,—to visit the countries where they have been established, and examine and compare them with each other. No man is exempted from the principal duty of his species, and no one hath a right to confide in the judgment of another. The artisan who lives only by his industry, the husbandman who cannot read, the timid and delicate virgin, the feeble valetudinarian, all must, without exception, study, meditate, dispute, and travel the world over in search of truth. There would no longer be any settled inhabitants in a country, the face of the earth being covered with pilgrims going from place to place, at great trouble and expense, to verify, examine, and compare the several different systems and modes of worship to be met with in different countries.  214
  We must in such a case bid adieu to the arts and sciences, to trade, and to all the civil occupations of life. Every other study must give place to that of religion; while the man who should enjoy the greatest share of health and strength, and make the best use of his time and reason for the longest term of years allotted to human life, would, in his extreme old age, be still perplexed and undecided; and it would be indeed wonderful if, after all his researches, he should be able to learn before his death what religion he ought to have believed and practiced during his life.  215
  Do you endeavor to mitigate the severity of this method, and place as little confidence as possible in the authority of your fellow men? In so doing, however, you place in them the greatest confidence: for if the son of a Christian does right in adopting, without a scrupulous and impartial examination, the religion of his father, how can the son of a Turk do wrong in adopting in the same manner the religion of Mahomet?  216
  I defy all the persecutors in the world to answer this question in a manner satisfactory to any person of common sense. Nay, some of them, when hard pressed by such arguments, will sooner admit that God is unjust, and visits the sins of the fathers upon the children, than give up their cruel and persecuting principles. Others, indeed, strive to elude the force of these reasons by civilly sending an angel to instruct those who, under absolute ignorance, lived, nevertheless, good moral lives. A very pretty device, truly, is that of the angel! Not contented with subjecting us to this angelic hierarchy, they would reduce even the Deity himself to the necessity of employing it.  217
  See, my son, to what absurdities we are led by pride, and the spirit of persecution,—by being puffed up with our own vanity, and conceiving that we possess a greater share of reason than the rest of mankind.  218
  I call to witness that God of peace whom I adore, and whom I would make known to you, that my researches have been always sincere; but seeing that they were and always must be unsuccessful, and that I was launched out into a boundless ocean of perplexity, I returned the way I came, and confined my creed within the limits of my first notions. I could never believe that God required me, under pain of eternal damnation, to be so very learned; and, therefore, I shut up all my books.  219
  The book of nature lies open to every eye. It is from this sublime and wonderful volume that I learn to serve and adore its Divine Author. No person is excusable for neglecting to read this book, as it is written in an universal language, intelligible to all mankind.  220
  Had I been born on a desert island, or had never seen a human creature beside myself; had I never been informed of what had formerly happened in a certain corner of the world; I might yet have learned, by the exercise and cultivation of my reason, and by the proper use of those faculties God hath given me, to know and to love him. I might hence have learned to love and admire his power and goodness, and to have properly discharged my duty here on earth. What can the knowledge of the learned teach me more?  221
  With regard to revelation: could I reason better or were I better informed, I might be made sensible perhaps of its truth and of its utility to those who are so happy as to believe it. But if there are some proofs in its favor which I cannot invalidate, there appear also to me many objections against it which I cannot resolve. There are so many reasons both for and against its authority that, not knowing what to conclude, I neither admit nor reject it. I reject only the obligation of submitting to it, because this pretended obligation is incompatible with the justice of God, and that, so far from its removing the obstacles to salvation, it raises those which are insurmountable by the greater part of mankind, Except in this article, therefore, I remain respectfully in doubt concerning the Scriptures. I have not the presumption to think myself infallible. More able persons may possibly determine in cases that to me appear undeterminable. I reason for myself, not for them. I neither censure nor imitate them. Their judgment may possibly be better than mine, but am I to blame that it is not mine?  222
  I will confess to you further, that the majesty of the Scriptures strikes me with admiration, as the purity of the gospel hath its influence on my heart. Peruse the works of our philosophers, enriched with all their pomp of diction: how mean, how contemptible are they, compared with the Scriptures! Is it possible that a book at once so simple and sublime should be merely the work of man? Is it possible that the sacred personage, whose history it contains, should be himself a mere man? Do we find that he assumed the tone of an enthusiast or ambitious sectary? What purity, what sweetness in his manners! What an affecting gracefulness in his delivery! What sublimity in his maxims! What profound wisdom in his discourses! What presence of mind, what subtilty, what truth in his replies! How great the command over his passions! Where is the man, where the philosopher who could so live and so die, without weakness and without ostentation? When Plato described an imaginary good man 1 loaded with all the shame of guilt, yet meriting the highest reward of virtue, he describes exactly the character of Jesus. The resemblance was so striking that all the fathers perceived it. What prepossession, what blindness must it be to compare the son of Sophroniscus to the son of Mary? What an infinite disproportion is there between them! Socrates, dying without pain or ignominy, easily supported his character to the last; and if his death, however easy, had not crowned his life, it might have been doubted whether Socrates, with all his wisdom, was any thing more than a vain sophist. He invented, it is said, the theory of morals. Others, however, had already put them in practice; he had only to say what they had done, and reduce their examples to precepts. Aristides had been just, before Socrates defined justice. Leonidas gave up his life for his country before Socrates declared patriotism to be a duty. The Spartans were a sober people before Socrates recommended sobriety. Before he had even defined virtue, Greece abounded in virtuous men. But where could Jesus learn, among his compatriots, that pure and sublime morality of which he only hath given us both precept and example? 2 The greatest wisdom was made known amidst the most bigoted fanaticism; and the simplicity of the most heroic virtues did honor to the vilest people on the earth. The death of Socrates, peaceably philosophizing with his friends, appears the most agreeable form that could be desired;—that of Jesus, expiring in the midst of agonizing pains, abused, insulted, cursed by a whole nation, is the most horrible that could be feared. Socrates, in receiving the cup of poison, blessed indeed the weeping executioner who administered it; but Jesus, in the midst of excruciating tortures, prayed for his merciless tormentors. Yes, if the life and death of Socrates are those of a sage, the life and death of Jesus are those of a God.  223
  Shall we suppose the evangelic history a mere fiction? Indeed, my friend, it bears not the marks of fiction. On the contrary, the history of Socrates, which nobody presumes to doubt, is not so well attested as that of Jesus Christ. Such a supposition, in fact, only shifts the difficulty without removing it. It is more inconceivable that a number of persons should agree to write such a history than that one only should furnish the subject of it. The Jewish authors were incapable of the diction, and were strangers to the morality contained in the gospel,—the marks of whose truth are so striking and inimitable, that the inventor would be a more astonishing character than the hero. And yet, with all this, the same gospel abounds with incredible relations, with circumstances repugnant to reason, and which it is impossible for a man of sense either to conceive of or to admit. What is to be done amidst all these contradictions? Be modest and circumspect. Regard in silence what cannot be either disproved or comprehend, and humble thyself before the Supreme Being who alone knoweth the truth.  224
 
  Such is the involuntary skepticism in which I remain. This skepticism, however, is not painful to me, because it extends not to any essential point of practice; and as my mind is firmly settled regarding the principles of my duty, I serve God in the sincerity of my heart. In the mean time, I seek not to know any thing more than what relates to my moral conduct; and as to those dogmas which have no influence over the behavior, and about which so many persons give themselves so much trouble, I am not at all solicitous. I look upon the various particular religions as so many salutary institutions, prescribing in different countries an uniform manner of public worship; and which may all have their respective reasons, peculiar to the climate, government, or laws of the people adopting them, or some other motive which renders the one preferable to the other according to the circumstance of time and place. I believe all that are established to be good when God is served in sincerity of heart. This service is all that is essential. He rejects not the homage of the sincere, under whatsoever form they present it. Being called to the service of the church, I comply, therefore with a scrupulous exactness, to all the forms it prescribes in my duty, and should reproach myself for the least wilful neglect of them. After having lain under a long prohibition I obtained, through the interest of M. de Mellerade, a permission to re-assume the functions of the priesthood, to procure me a livelihood. I had been accustomed formerly to say mass with all that levity and carelessness with which we perform the most serious and important offices after having very often repeated them. Since I entertained my new principles, however, I celebrate it with greater veneration:—penetrated by reflecting on the majesty of the Supreme Being, and the insufficiency of the human mind that is so little able to form conceptions relative to its author, I consider that I offer up the prayers of a people under a prescribed form of worship, and therefore carefully observe all its rites. I recite carefully; and strive not to omit the least word or ceremony. Before going to communicate, I first recollect myself, in order to do it with all those dispositions that the church and the importance of the sacrament require. I endeavor on this occasion to silence the voice of reason before the Supreme Intelligence. I say to myself: who art thou, to presume to set bounds to omnipotence? I reverently pronounce the sacramental words, and annex to them all the faith that depends on me. Whatever, therefore, be the truth with regard to that inconceivable mystery, I am not fearful of being charged at the day of judgment with profaning it in my heart.  225
  Honored with the ministerial office, though of the lowest rank, I will never do or say any thing that may make me unworthy to fulfill its sacred functions. I will always inculcate virtue, exhort my auditors to pursue it, and as far as it is in my power, set them an example. It does not depend on me to make their religion amiable, nor to confine the articles of their faith to what is necessary for all to believe: but God forbid that I should ever preach up the cruel tenets of persecution,—that I should even induce them to hate their neighbors, or to consign others to damnation. 3 Were I, indeed, in a superior station, this reserve might incur censure; but I am too insignificant to have much to fear, and I can never fall lower than I am. But whatever may happen, I shall never blaspheme Divine Justice, nor lie against the Spirit of Truth.  226
  I have long been ambitious of the honor of being a pastor. I am indeed still ambitious, though I have no longer any hopes of it. There is no character in the world, my good friend, which appears to me so desirable as that of a pastor. A good pastor is a minister of goodness, as a good magistrate is a minister of justice. A pastor can have no temptation to evil; and though he may not always have it in his power to do good himself, he is really doing his duty when soliciting it of others, and very often obtains it when he learns to make himself truly worthy of respect.  227
  O that I enjoyed but some little benefice among the poor people in our mountains! How happy should I then feel! for I cannot but think that I should make my parishioners happy! I should never, indeed, make them rich, but I should cheerfully partake of their poverty. I would raise them above meanness and contempt,—more insupportable than indigence itself. I would induce them to love concord, and to cherish that equality which often banishes poverty, and always renders it more supportable. When they should see that I was no richer than themselves, and yet lived content, they would learn to console themselves under their lot, and to live contented also.  228
  In the instructions I should give them, I should be less directed by the sense of the church than by that of the gospel; whose tenets are more simple, and whose morals are more sublime;—that teaches few religious forms and many deeds of charity.  229
  Before I should teach them their duty, I should always endeavor to practice it myself, in order to let them see that I really thought as I spoke.  230
  Had I any Protestants in my neighborhood, or in my parish I would make no distinction between them and my own flock, in every thing that regarded acts of Christian charity. I would endeavor to make them all love and regard each other as brethren-tolerating all religions, and peacefully enjoying their own.  231
  Thus, my young friend, have I given you with my own lips a recital of my creed, such as the Supreme Being reads it in my heart. You are the first person to whom I have made this Profession of Faith; and you are the only one, probably, to whom I shall ever make it.  .  .  .  .  232
  If I were more positive in myself, I should have assumed a more positive and dogmatic air; but I am a man ignorant and subject to error. I have opened to you my heart without reserve. What I have thought certain, I have given you as such. My doubts I have declared as doubts; my opinions as opinions; and I have honestly given you my reasons for both. What can I do more? It remains now for you to judge. Be sincere with yourself. Whether men love or hate, admire or despise you, is of but little moment. Speak only what is true, do only what is right; for, after all, the object of greatest importance is to faithfully discharge our duty. Adopt only those of my sentiments which you believe are true, and reject all the others; and whatever religion you may ultimately embrace, remember that its real duties are independent of human institutions—that no religion upon earth can dispense with the sacred obligations of morality—that an upright heart is the temple of the Divinity—and that, in every country and in every sect, to love God above all things, and thy neighbor as thyself, is the substance and summary of the law—the end and aim of religious duty.  233
 
Note 1. De Rep. dial. 1. [back]
Note 2. See in his discourse on the Mount the parallel he makes between the morality of Moses and his own. Matthew v. 21, &c. [back]
Note 3. The duty of adopting and respecting the religion of our country does not extend to such tenets as are contrary to moral virtue; such as that of persecution. It is this horrible dogma which arms mankind inhumanly against each other, and renders them destructive to the human race. The distinction between political and theological toleration is puerile and ridiculous, as they are inseparable, so that one cannot be admitted without the other. [back]
 

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