| Virtue and Morality
by D.M. Bennett
First printed in the Truth Seeker Vol. 1, No. 1, 1873How excellent is the practice of virtue and how commendable in every sense of the word is a life of morality. They are the sources, and the only sources we may say, whence are derived peace of mind, happiness and contentment. Their worth and excellence can hardly be too fervently impressed upon the minds of the rising generation as well as all ages and classes. If they were always viewed in the right light it would hardly be necessary to urge upon the young or upon any age the superiority of a good life over a bad one; for the practice of virtue brings its own reward, and its effects are immediate and the compensation in this life. There is a vast difference of opinion as to what constitutes virtue and what is morality. Our Christian friends claim it consists in believing the dogmas of ChristianityÑall that is contained in the Bible, and that every word of it is direct from God himselfÑin joining a church; aiding in the support of the priesthood; in believing that God sent his only and well-beloved Son into the world to suffer and die that his wrath towards the helpless beings of his creation might be appeased and that a fraction of them might escape the terrible torments of a never ending hell. These and a kindred set of equally absurd doctrines are believed in a part, at least, to constitute virtue, and the practice of it is enjoined more for the effects it will have in the life beyond the grave: in saving our souls from the hell aforesaid than from the advantages and benefits to be reaped now and in this life. We claim virtue to be a different article entirely, and that the greatest excellence mankind are capable of achieving is in doing all in their power to make their fellow creatures happy; in soothing the sorrows of the afflicted; aiding those in need; affording the means of employment to the body; education to the mind; in short, doing all the good possible and no harm either to themselves or to those around them. In this course of conduct we live happy lives here and if there is a better world beyond the grave, as our spiritualistic friends assure us there is, and which we really hope is true, we will be well prepared to enter into the joys that may abound there. Our Christian friends tell us much about the superiority of faith over works, and that they are to be saved by the former and not by the latterÑmeaning that a belief in the dogmas of the church takes precedence over the works of benevolence, kindness and loveÑvirtually holding that it makes but little difference what a person does so he believes all right. We, on the contrary, hold that acts of kindness, goodness and benevolence greatly outrank faith or belief, and that it really makes but little difference what a man believes so that he does what is right and just. The church claims, and feign would monopolize, all the virtue in existenceÑholding that without it, and the dogmas that constitute its creed, virtue and morality would scarcely be known in the world, and that everything and everybody would inevitably go to the bad. Christians claim for the church all the morality, all the intelligence, all the liberty, free government, as well as all the science that has gained ground in the world for the last few hundred years. We hold to the opposite: That the church did all in its power for many centuries to retard and hold back the advance of science, education, mental liberty and free government; that the gains that have been made in these respects have really been in spite of the church, and are due to the liberal minds that have existed before us. Because the church has finally acquiesced in what she could no longer prevent, it is wholly unjust that she should now claim the parentage of it. It is a consolation to know that acts of kindness and love produce the same happifying results whether performed by those of much or little faithÑby those who believe or disbelieve dogmas and creeds. The possession and practice of virtue is usually denied by Christians to liberalists, skeptics and infidels, and it is customary to hold them up as embodiments of everything immoral and wicked. Our observation and experience, however, has been that in works of humanity, benevolence and usefulness, as well as in all that constitutes virtuous conduct the liberal minded fully equal those of more narrow views. The struggle for independence and free government in this country was incited quite as much by infidels as Christians. The abolition of slavery was advocated and urged by infidels before the church said much or anything about it, and when they gave utterance it was as much in favor of slavery as against it. In the cause of education and free schools infidels have stood in the front ranks. In the cause of temperance they have been fully up with their opponents. In all that really pertains to the welfare and elevation of the race they have been prompt and active workers, and though we do not wish to boast, we seek not to evade a just comparison between them and their maligners.
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