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and thrown broadca

st upon the world. Besides the alleged heretical matter of the book, he found himself taken to task, declared to be in error, and his most cherish

ed doctrines controverted. B

ut he discover

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ed withal some matter in the book which pleased him. His enemy had committed himself in abusing the Papacy: evidence sufficient to convict him at once of blasphemy in

so came as near as h
 the Roman Cat

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and he proceeded at once to put the cruel scheme of his death into execution. By information to the authorities at Vienne through dictated l

essing his belief, t


etters, he succeeded in having Servetus thrown into prison there, from whence he escaped, and be


came an outcast for months. The malignant and inhuman manner in which this Christian leader foll


owed his innocent victim, could scarcely have occurred upon any other question but a religious o

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ne, and his murderous intent, from the first, is shown by a letter from Calvin to

a friend in which he[Pg 29] says, “Servetus wrote to me lately, and besides his letter sent me a great volume of his ravings, telling me, with audacious arrogance, that I should find there things stupendous and unheard of until now.” He offers to come thither if I approve; but I will not pledge my faith to him; for, did he come, if I have any authority here, “I should never suffer him to go away alive.” And he proved himself, in this instance, true to his word. The Roman Catholic authorities of Vienne, discovering after a while the connivance of Calvin, in putting the execution of his enemy on them, contrived, it is said, to make his escape easy. They had no mind to have this work thrust upon them. The

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y probably felt that the reformers should take care of their own heretics. Servetus, after his escape, wandered about from place to place, all the time his life in imminent danger, and finally brought up in Geneva, the home of Cal

s merely a

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vin, disguising himself, and hiding in the

outskirts. What induced him to take such desperate chances is not positively known. His intention is supposed to have been to go to N

man, with follow me follow me follow me
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aples, and to be gone from Geneva on the f

irst favorable opportunity. Weary of confinement, and always piously inclined, he ventured imprudently to show himself,[Pg 30] at the

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Gretchen J. Mcdonald

evening service of a neighboring church, a

nd being there recognized, intimation of his presence was conveyed to Calvin, who, without loss of a moment, demanded his immediate ar

e inspirat follow me follow me follow me


rest, making his arraignment himself, and industriously working until the end, as

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chief prosecutor and witness. The barbaric cruelty during imprison

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ment to this famous man, in an eminently Christian community, and

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by a Christian leader is shown by the following letter from his pr

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ison cell. “Most noble Lords, it is now three weeks since I petit

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ioned for an audience, and I have to inform you that nothing has b

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een done, and I am in a more filthy plight than ever. In addition,

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I suffer terribly from the cold, and from colic and my rupture, w

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hich causes me miseries. It is very cruel that I am neither allowe

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d to speak, nor not have m

y most pressing wants supplied;

for the love of God sirs, in pity give orders in my behalf.” And here is another one: “My most honored Lords, I humbly entreat of you to put an end to these great delays, or to exonerate me of the criminal charge. You must see that Calvin is at his wits ends, and knows not what more to say, but for his pleasure, would have me rot here in prison. The lice eat

iveness of con


me up alive, my breeches are in rags, and I have no change, no doublet,[Pg 31] an

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d but a single shirt in tatters.” Thirty-eight articles of impeachment were drawn up by Calvin,

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and after a protracted trial, wherein he acted as chief interrogator, this unhappy victim was s

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entenced to be burnt at the stake. Servetus, during his whole examination, showed himself to be

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a brave, conscientious, religious man. His answers to each one of the articles was able, consist

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ent, and would have been considered in this day unanswerable, and what is more his views have si

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nce been adopted by the most advanced of the Christian sects. The following is a description of


his execution recorded at that time. “When he came in sight of the fatal pile,

the wretched Servetus prost

rated himself on the g

round and for a while was absorbed in prayer. Rising and a

dvancing a few steps h

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e found himself in the hands of the executioner, by whom he was made to sit on a block, his feet just reaching the ground. His body was then bound to the stake behind him by several turns of an iron chain, whilst his neck was secured in like manner by the coil of a hempen rope. His two books—the one in manuscript sent to Calvin in confidence six or eight years before for his stricture, and a copy of the on

viction, a

e lately printed at[Pg 32] V

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aw and green twigs bestrewed with brimstone. The deadly torch was then applied to the fagots and flashed in his face; and the brimstone

catching, and the flames ris

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After this he was bravely silent; but the wood being purposely green, although the people aided the executioner in heaping the fagots up

on him, a long half hour ela

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ost, with a last expiring effort he cried aloud, ‘Jesus, thou Son of the eternal God, have compassion upon me!’ All was then hushed, s

ave hissing and crackling of

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charred and blackened trunk, and a handful of ashes.” So died in advance of his age, this victim of religious fanaticism and personal


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hate, a fitting triumph of the theological over the scientific methods of thought, the result among many thousands l

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ike it of the adoption of the Jewish legends by Christianity, and in this case, brought about by a Christian leader,

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the founder of a creed, in which to this[Pg 33] day, enough of his spirit remains to make it the greatest enemy of

th an autocrat


free thought and liberal opinion, among all the creeds of Protestantism. Of this d

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isgraceful tragedy was it the spirit of the Master which led the inhuman crowd to vie with each other in piling on the fagots, or was it the malign influence of a vindictive and cruel Hebrew God? Every conflict between science and theology since the days of Copernicus has re

01 One Fourth

sulted in an unequivocal victory for the former. Both churches resisted the truth of the rotundity and movement of the earth as though their existence depended upon it. They fought each question as it arose in the same spirit. The Mosaic account of the creation, t

02 One Fourth

he age of the world, the deluge, the length of man’s sojourn upon the earth, are questions as effectively settled adversely to the “truths of scripture” as the one for which Galileo suffered. And yet Christianity lives, and will continue to live and flourish, s

03 One Fourth

olely on account of the inherent and increasing affinity of the human heart as civilization advances for the precepts and example of its founder. If Christianity were destined to fall by the undermining of its legends it would fall now with the recent destruction

04 One Fourth

of one upon which its existence appeared to depend, which has, more than any[Pg 34] other, shaped its course and laid the foundation of its rituals. The doctrine of evolution now established as a truth is the most serious and apparently destructive one that theolo

01 One Half

gy ever met. The fact that man has ARISEN from a condition of brutality, instead of FALLEN from a state of perfection is, to ecclesiasticism, a raking blow from stem to stern, compared with all previous battles with science as the shot of a modern thirty-two pound

02 One Half

er with old fashioned ordinance. The legend of the fall of man, compared with all others, is the vilest. It was brought from Assyria, by the Hebrews, who obtained it during their captivity, from a barbarous people, among whom it was current for ages, and was thus

01 One Third

inserted in our Sacred Book, proofs of which have recently been found in deciphering the Ninevite records. A suspicion is not entirely without warrant that it may have been adopted with a purpose of creating miseries and sorrows in the multitude for the profitable

02 One Third

occupation of a divinely authorized few in the business of consoling them, and right well has it fulfilled its mission. It has changed the facial expression of Christendom. It has deepened the furrows of sorrow upon old age, and fixed lines of care upon the featu

03 One Third

res of youth. It has brought[Pg 35] the undeserved dejection of criminality, and the downcast of shame, where of right belongs the reflection of hopefulness and the light of expectancy. It has incalculably multiplied the sorrows of life, and created for each death

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a nightmare of imaginary horrors. This legend is the foundation and inspiration of most of the evil and cruelty that Christianity has inflicted on human kind. Fabulous itself, it has been the parent of unrealities, witchcraft and magic for instance, from which millions of inno

  • ic will, and upon all qu
  • estions of doctr
  • inal beliefs, he was the
  • last court of appeal.
  • He had long accepted the homa
  • ge of his followers, as one select
  • ed by the Almighty for their s
  • piritual guidance, and, with the c
  • ommon weakness of humani
  • ty, he became ar
  • bitrary and despotic in
  • his management of chur
  • ch affairs. He was always ready to advise and
  • direct, and in his first letters to Serv
  • etus, assumed some show of argument while deny

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cent victims have been sacrificed to torture and death. It has transformed reasonable enjoyments of life into crimes by the invention of a word, which with the latitude given its definition, has kept in trembling uncertainty the innocent and harmless. To the parent it has besto


wed the agony of dread for the fate of dep

arted offspring, guileless infants, as well as the matured. This legend of the fall of man has established in the paths of life

  • ing his doctrines. Servetus an
  • swered him, not with that deferenc
  • e that his adversary usually recei
  • ved, but in all the spirit of


its drag net Sin, a word of such unlimited

theological definition, that any one of average rectitude, by some trifling inadvertance of thought or action, is likely to bri

  • debate. Nothing more exasperat
  • ing to Calvin could have occurred,
  • and to cap the climax of affront,
  • his adversary, a mere layman,


ng upon himself the condemnation of a frow

ning God; so that, the worthy as well as the unworthy, may not escape the services of theological assistance and intercession.[P

  • ed a book “Christianity Resto
  • red” setting forth his advanced v
  • iews, and with a reckless temerity
  • , sent the reformer a copy.[Pg


g 36] But for the doubt that exists, and has

probably always existed, except among the ignorant and sluggish minded, of the truth of this puerile invention, it would have r

  • controversy between them imme
  • diately degenerated into mutual re
  • crimination and abuse. Calvin’s a
  • nger was raised to a white hea


educed humanity long ago to a state of universal hopelessness and despair. The theologians have but little left now but the miracles to defend, and although it must be conceded by them that the miracle of Joshua has fallen, others whose fallacy cannot be so well demonstrated


by science, are held to with the tenacity of desperation, and in utter disregard of reason and common sense. Fortunately, in the interest of truth, we are given an opportunity to study the evolution of miracles, in a case so modern that every statement in proof of their fallac

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y can be substantiated by the current literature of the time. Saint Francis Xavier was an earnest, sincere and truthful Jesuit,


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whose religious services were performed in the middle of the sixteenth century. He gave up a promising career as professor in a


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Paris academy, and in his enthusiasm and devotion to Christianity, went as missionary to the Far East. Among the various tribes


of lower India, and afterward in Japan he wrought untiringly, toiling through vill

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age after village collecting the natives by means of a hand bell.[Pg 37] After twelve years of such efforts seeking new converts for religion, he sacrificed his life on the desert island of San Chan. During his career as missionary he wrote great numbers of letters, which were preserved, a

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nd have since been published, and these, wit

h the letters of his contemporaries, e

xhibit clearly all the f

eatures of his

life. No acco

unt of a miracle

wrought by


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him appears either in his own letters or any contemporar

y document. More than that, his brother missionaries, who were in constant and l

oyal fellowship with him, make no illusions to them in t

heir communications with each other, or with their brethren in Europe. This sile

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