BARON D'HOLBACH

Religion unites man with God, or forms a communication between them; yet do they not say, 'God is infinite?' If God be infinite, no finite being can have communication or relation with him.

When we examine the opinions of men, we find that nothing is more uncommon than common sense; or, in other words, they lack judgment to discover plain truths or to reject absurdities and palpable contradictions.

Nothing can be more contrary to religion and the clergy than reason and common sense.

To discover the true principles of Morality, men have no need of theology, of revelation, or of gods: They have need only of common sense.

If God be an infinite being, there cannot be, either in the present or future world, any relative proportion between man and his God. Thus, the idea of God can never enter the human mind.

If the ignorance of nature gave birth to gods, the knowledge of nature is calculated to destroy them.

If we go back to the beginning we shall find that ignorance and fear created the gods; that fancy, enthusiasm, or deceit adorned or disfigured them; that weakness worships them; that credulity preserves them, and that custom, respect and tyranny support them in order to make the blindness of men serve its own interests.

Religion has ever filled the mind of man with darkness, and kept him in ignorance of his real duties and true interests. It is only by dispelling the clouds and phantoms of Religion, that we shall discover Truth, Reason, and Morality. Religion diverts us from the causes of evils, and from the remedies which nature prescribes; far from curing, it only aggravates, multiplies, and perpetuates them.

All children are born Atheists; they have no idea of God.

Savage and furious nations, perpetually at war, adore, under diverse names, some God, conformable to their ideas, that is to say, cruel, carnivorous, selfish, blood-thirsty …

[Religious] superstition infatuates man from his infancy, fills him with vanity, and enslaves him with fanaticism.

The universe, that vast assemblage of every thing that exists, presents only matter and motion: the whole offers to our contemplation, nothing but an immense, an uninterrupted succession of causes and effects.

It is thus religion infatuates man from his infancy, fills him with vanity and fanaticism: if he has a heated imagination it drives him on to fury; if he has activity, it makes him a madman, who is frequently as cruel to himself, as he is dangerous and incommodious to others: if, on the contrary, he be phlegmatic or of a slothful habit, he becomes melancholy and is useless to society.

The inward persuasion that we are free to do, or not to do a thing, is but a mere illusion. If we trace the true principle of our actions, we shall find, that they are always necessary consequences of our volitions and desires, which are never in our power. You think yourself free, because you do what you will; but are you free to will, or not to will; to desire, or not to desire? Are not your volitions and desires necessarily excited by objects or qualities totally independent of you?

How could the human mind progress, while tormented with frightful phantoms, and guided by men, interested in perpetuating its ignorance and fears? Man has been forced to vegetate in his primitive stupidity: he has been taught stories about invisible powers upon whom his happiness was supposed to depend. Occupied solely by his fears, and by unintelligible reveries, he has always been at the mercy of priests, who have reserved to themselves the right of thinking for him, and of directing his actions.

It is only by dispelling the clouds and phantoms of religion that we shall discover truth, reason and morality.

All religions are ancient monuments to superstition, ignorance and ferocity.

Many men without morals have attacked religion because it was contrary to their inclinations. Many wise men have despised it because it seemed to them ridiculous. Many persons have regarded it with indifference, because they have never felt its true disadvantages. But it is as a citizen that I attack it, because it seems to me harmful to the happiness of the state, hostile to the march of the mind of man, and contrary to sound morality, from which the interests of state policy can never be separated.

All religious notions are uniformly founded on authority; all the religions of the world forbid examination, and are not disposed that men should reason upon them.

In Nature nothing; is mean or contemptible, and it is only pride, originating in a false idea of our superiority, which causes our contempt for some of her productions. In the eyes of Nature, however, the oyster that vegetates at the bottom of the sea is as dear and perfect as the proud biped who devours it.

The source of man's unhappiness is his ignorance of Nature.

If experience be consulted, it will be found there is no action, however abominable, that has not received the applause of some people. Parricide - the sacrifice of children - robbery - usurpation - cruelty - intolerance - prostitution, have all in their turn been licensed actions, and have been deemed laudable and meritorious deeds with some nations of the earth. Above all, Religion has consecrated the most unreasonable, the most revolting customs.

If the ministers of the Church have often permitted nations to revolt for Heaven's cause, they never allowed them to revolt against real evils or known violencess. It is from Heaven that the chains have come to fetter the minds of mortals.

The Jehovah of the Jews is a suspicious tyrant, who breathes nothing but blood, murder, and carnage, and who demands that they should nourish him with the vapours of animals. The Jupiter of the Pagans is a lascivious monster. The Moloch of the Phoenicians is a cannibal. The pure mind of the Christians resolved, in order to appease his fury, to crucify his own son. The savage god of the Mexicans cannot be satisfied without thousands of mortals which are immolated to his sanguinary appetite.

Can theology give to the mind the ineffable boon of conceiving that which no man is in a capacity to comprehend? Can it procure to its agents the marvellous faculty of having precise ideas of a god composed of so many contradictory qualities?