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Bertrand Russell was born on 18 May 1872 at Ravenscroft, Trellech, Monmouthshire, Wales, into an influential and liberal family of the British aristocracy. His paternal grandfather, John Russell, 1st Earl Russell, was the third son of John Russell, 6th Duke of Bedford, and had twice been asked by Queen Victoria to form a government, serving her as Prime Minister in the 1840s and 1860s. The Russells had been prominent in England for several centuries before this, coming to power and the peerage with the rise of the Tudor dynasty. They established themselves as one of Britain's leading Whig families, and participated in every great political event from the Dissolution of the Monasteries in 1536–40 to the Glorious Revolution in 1688–89 to the Great Reform Act in 1832.

The Soul and Immortality

The Christian emphasis on the individual soul has had a profound influence upon the ethics of Christian communities. It is a doctrine fundamentally akin to that of the Stoics, arising as theirs did in communities that could no longer cherish political hopes. The natural impulse of the vigorous person of decent character is to attempt to do good, but if he is deprived of all political power and of all opportunity to influence events, he will be deflected from his natural course and will decide that the important thing is to be good. This is what happened to the early Christians; it led to a conception of personal holiness as something quite independent of beneficient action, since holiness had to be something that could be achieved by people who were impotent in action. Social virtue came therefore to be excluded from Christian ethics. To this day conventional Christians think an adulterer more wicked than a politician who takes bribes, although the latter probably does a thousand times as much harm. The medieval conception of virtue, as one sees in their pictures, was of something wishy-washy, feeble, and sentimental. The most virtuous man was the man who retired from the world; the only men of action who were regarded as saints were those who wasted the lives and substance of their subjects in fighting the Turks, like St. Louis. The church would never regard a man as a saint because he reformed the finances, or the criminal law, or the judiciary. Such mere contributions to human welfare would be regarded as of no importance. I do not believe there is a single saint in the whole calendar whose saintship is due to work of public utility. With this separation between the social and the moral person there went an increasing separation between soul and body, which has survived in Christian metaphysics and in the systems derived from Descartes. One may say, broadly speaking, that the body represents the social and public part of a man, whereas the soul represents the private part. In emphasizing the soul, Christian ethics has made itself completely individualistic. I think it is clear that the net result of all the centuries of Christianity has been to make men more egotistic, more shut up in themselves, than nature made them; for the impulses that naturally take a man outside the walls of his ego are those of sex, parenthood, and patriotism or herd instinct. Sex the church did everything it could to decry and degrade; family affection was decried by Christ himself and the bulk of his followers; and patriotism could find no place among the subject populations of the Roman Empire. The polemic against the family in the Gospels is a matter that has not received the attention it deserves. The church treats the Mother of Christ with reverence, but He Himself showed little of this attitude. "Woman, what have I to do with thee?" (John ii, 4) is His way of speaking to her. He says also that He has come to set a man at variance against his father, the daughter against her mother, and the daughter-in-law against her mother-in-law, and that he that loveth father and mother more than Him is not worthy of Him (Matt. x, 35-37). All this means the breakup of the biological family tie for the sake of creed -- an attitude which had a great deal to do with the intolerance that came into the world with the spread of Christianity.

This individualism culminated in the doctrine of the immortality of the individual soul, which was to enjoy hereafter endless bliss or endless woe according to circumstances. The circumstances upon which this momentous difference depended were somewhat curious. For example, if you died immediately after a priest had sprinkled water upon you while pronouncing certain words, you inherited eternal bliss; whereas, if after a long and virtuous life you happened to be struck by lightning at a moment when you were using bad language because you had broken a bootlace, you would inherit eternal torment. I do not say that the modern Protestant Christian believes this, nor even perhaps the modern Catholic Christian who has not been adequately instructed in theology; but I do say that this is the orthodox doctrine and was firmly believed until recent times. The Spaniards in Mexico and Peru used to baptize Indian infants and then immediately dash their brains out: by this means they secured that these infants went to Heaven. No orthodox Christian can find any logical reason for condemning their action, although all nowadays do so. In countless ways the doctrine of personal immortality in its Christian form has had disastrous effects upon morals, and the metaphysical separation of soul and body has had disastrous effects upon philosophy.

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