The Social Contract & Confessions. Jean-Jacques Rousseau

when I said we should not converse with children on religion, if we wished them ever to possess any; when I asserted they were incapable of communion with the Supreme Being, even in our confined degree, I drew my conclusions from general observation; I knew they were not applicable to particular instances: find J. J. Rousseau of six years old, converse with them on religious subjects at seven, and I will be answerable that the experiment will be attended with no danger.

      It is understood, I believe, that a child, or even a man, is likely to be most sincere while persevering in that religion in whose belief he was born and educated; we frequently detract from, seldom make any additions to it: dogmatical faith is the effect of education. In addition to this general principle which attached me to the religion of my forefathers, I had that particular aversion our city entertains for Catholicism, which is represented there as the most monstrous idolatry, and whose clergy are painted in the blackest colors. This sentiment was so firmly imprinted on my mind, that I never dared to look into their churches--I could not bear to meet a priest in his surplice, and never did I hear the bells of a procession sound without shuddering with horror; these sensations soon wore off in great cities, but frequently returned in country parishes, which bore more similarity to the spot where I first experienced them; meantime this dislike was singularly contrasted by the remembrance of those caresses which priests in the neighborhood of Geneva are fond of bestowing on the children of that city. If the bells of the viaticum alarmed me, the chiming for mass or vespers called me to a breakfast, a collation, to the pleasure of regaling on fresh butter, fruits, or milk; the good cheer of M. de Pontverre had produced a considerable effect on me; my former abhorrence began to diminish, and looking on popery through the medium of amusement and good living, I easily reconciled myself to the idea of enduring, though I never entertained but a very transient and distant idea of making a solemn profession of it.

      At this moment such a transaction appeared in all its horrors; I shuddered at the engagement I had entered into, and its inevitable consequences. The future neophytes with which I was surrounded were not calculated to sustain my courage by their example, and I could not help considering the holy work I was about to perform as the action of a villain. Though young, I was sufficiently convinced, that whatever religion might be the true one, I was about to sell mine; and even should I chance to chose the best, I lied to the Holy Ghost, and merited the disdain of every good man. The more I considered, the more I despised myself, and trembled at the fate which had led me into such a predicament, as if my present situation had not been of my own seeking. There were moments when these compunctions were so strong that had I found the door open but for an instant, I should certainly have made my escape; but this was impossible, nor was the resolution of any long duration, being combated by too many secret motives to stand any chance of gaining the victory.

      My fixed determination not to return to Geneva, the shame that would attend it, the difficulty of repassing the mountains, at a distance from my country, without friends, and without resources, everything concurred to make me consider my remorse of conscience, as a too late repentance. I affected to reproach myself for what I had done, to seek excuses for that I intended to do, and by aggravating the errors of the past, looked on the future as an inevitable consequence. I did not say, nothing is yet done, and you may be innocent if you please; but I said, tremble at the crime thou hast committed, which hath reduced thee to the necessity of filling up the measure of thine iniquities.

      It required more resolution than was natural to my age to revoke those expectations which I had given them reason to entertain, break those chains with which I was enthralled, and resolutely declare I would continue in the religion of my forefathers, whatever might be the consequence. The affair was already too far advanced, and spite of all my efforts they would have made a point of bringing it to a conclusion.

      The sophism which ruined me has had a similar affect on the greater part of mankind, who lament the want of resolution when the opportunity for exercising it is over. The practice of virtue is only difficult from our own negligence; were, we always discreet, we should seldom have occasion for any painful exertion of it; we are captivated by desires we might readily surmount, give into temptations that might easily be resisted, and insensibly get into embarrassing, perilous situations, from which we cannot extricate ourselves but with the utmost difficulty; intimidated by the effort, we fall into the abyss, saying to the Almighty, why hast thou made us such weak creatures? But, notwithstanding our vain pretexts, He replies, by our consciences, I formed ye too weak to get out of the gulf, because I gave ye sufficient strength not to have fallen into it.

      I was not absolutely resolved to become a Catholic, but, as it was not necessary to declare my intentions immediately, I gradually accustomed myself to the idea; hoping, meantime, that some unforeseen event would extricate me from my embarrassment. In order to gain time, I resolved to make the best defence I possibly could in favor of my own opinion; but my vanity soon rendered this resolution unnecessary, for on finding I frequently embarrassed those who had the care of my instruction, I wished to heighten my triumph by giving them a complete overthrow. I zealously pursued my plan, not without the ridiculous hope of being able to convert my convertors; for I was simple enough to believe, that could I convince them of their errors, they would become Protestants; they did not find, therefore, that facility in the work which they had expected, as I differed both in regard to will and knowledge from the opinion they had entertained of me.

      Protestants, in general, are better instructed in the principles of their religion than Catholics; the reason is obvious; the doctrine of the former requires discussion, of the latter a blind submission; the Catholic must content himself with the decisions of others, the Protestant must learn to decide for himself; they were not ignorant of this, but neither my age nor appearance promised much difficulty to men so accustomed to disputation. They knew, likewise, that I had not received my first communion, nor the instructions which accompany it; but, on the other hand, they had no idea of the information I received at M. Lambercier's, or that I had learned the history of the church and empire almost by heart at my father's; and though (since that time, nearly forgot, when warmed by the dispute, very unfortunately for these gentlemen), it again returned to my memory.

      A little old priest, but tolerably venerable, held the first conference; at which we were all convened. On the part of my comrades, it was rather a catechism than a controversy, and he found more pains in giving them instruction than answering their objections; but when it came to my turn, it was a different matter; I stopped him at every article, and did not spare a single remark that I thought would create a difficulty: this rendered the conference long and extremely tiresome to the assistants. My old priest talked a great deal, was very warm, frequently rambled from the subject, and extricated himself from difficulties by saying he was not sufficiently versed in the French language.

      The next day, lest my indiscreet objections should injure the minds of those who were better disposed, I was led into a separate chamber and put under the care of a younger priest, a fine speaker; that is, one who was fond of long perplexed sentences, and proud of his own abilities, if ever doctor was. I did not, however, suffer myself to be intimidated by his overbearing looks: and being sensible that I could maintain my ground, I combated his assertions, exposed his mistakes, and laid about me in the best manner I was able. He thought to silence me at once with St. Augustine, St. Gregory, and the rest of the fathers, but found, to his ineffable surprise, that I could handle these almost as dexterously as himself; not that I had ever read them, or he either, perhaps, but I retained a number of passages taken from my Le Sueur, and when he bore hard on me with one citation, without standing to dispute, I parried it with another, which method embarrassed him extremely. At length, however, he got the better of me for two very potent reasons; in the first place, he was of the strongest side; young as I was, I thought it might be dangerous to drive him to extremities, for I plainly saw the old priest was neither satisfied with me nor my erudition. In the next place, he had studied, I had not; this gave a degree of method to his arguments which I could not follow; and whenever he found himself pressed by an unforeseen objection he put it off to the next conference, pretending I rambled from the question in dispute. Sometimes he even rejected all my quotations, maintaining they were false, and, offering to fetch the book, defied me to find them. He knew he ran very little risk, and that, with all my borrowed learning, I was not sufficiently accustomed to books, and too poor a Latinist to find a passage in a large volume, had I been ever so well assured it was there. I even