The Theological Works of Leo Tolstoy. Leo Tolstoy

the work itself, I tried to become acquainted with what was known of Chelcický, and such information I got from a German book sent me by the same Prague professor, and from Pýpin's "History of Bohemian Literature." This is what Pýpin says:

      "The Drawnet of Faith is that teaching of Christ which is to draw man out from the dark depths of the sea of life and its untruths. True faith consists in believing in God's words; but now there has come a time when men consider the true faith to be heresy, and so reason must show wherein the true faith consists, if one does not know it. Darkness has concealed it from men, and they do not know Christ's true law.

      "To explain this law, Chelcický points out the original structure of Christian society, which, he says, is now regarded as rank heresy by the Roman Church.

      "This primitive church was his own ideal of a social structure, based on equality, freedom, and brotherhood. Christianity, according to Chelcický, still treasures these principles, and all that is necessary is, that society should return to its pure teaching, and then any other order, in which kings and popes are needed, would seem superfluous: in everything the law of love alone is sufficient.

      "Historically Chelcický refers the fall of Christianity to the times of Constantine the Great, whom Pope Sylvester introduced into Christianity with all the pagan customs and life. Constantine, in his turn, invested the Pope with worldly wealth and power. Since then both powers have been aiding one another and have striven after external glory. Doctors and masters and the clergy have begun to care only for the subjugation of the whole world to their dominion, have armed men against one another for the purpose of murdering and plundering, and have completely destroyed Christianity in faith and in life. Chelcický absolutely denies the right to wage war and administer capital punishment; every warrior and even 'knight' is only an oppressor, malefactor, and murderer."

      The same, except for some biographical details and excerpts from Chelcický's correspondence, is said in the German book.

      Having thus learned the essence of Chelcický's teaching, I with much greater impatience waited for the appearance of The Drawnet of Faith in the journal of the Academy. But a year, two, three years passed, and the book did not appear. Only in 1888 I learned that the printing of the book, which had been begun, had come to a stop. I got the proof-sheets of as much as had been printed, and I read the book. The book is in every respect remarkable.

      The contents are quite correctly rendered by Pýpin. Chelcický's fundamental idea is this, that Christianity, having united with the power in the time of Constantine and having continued to develop under these conditions, has become absolutely corrupt and has ceased to be Christianity. The title "The Drawnet of Faith," was given by Chelcický to his work, because, taking for his motto the verse of the Gospel about calling the disciples to become fishers of men, Chelcický, continuing this comparison, says, "Christ by means of His disciples caught in His drawnet of faith the whole world, but the larger fish, tearing the net, jumped out of it, and through the holes, which these larger fish had made, all the others went away, and the net was left almost empty."

      The large fish that broke through the net are the rulers, emperors, popes, kings, who, in not renouncing their power, did not accept Christianity, but its semblance only.

      Chelcický taught what has been taught until the present by the Mennonites and Quakers, and what in former years was taught by the Bogomils, Paulicians, and many others. He teaches that Christianity, which demands from its followers meekness, humility, kindness, forgiveness of sins, the offering of the other cheek when one cheek has been smitten, love of enemies, is incompatible with violence, which forms an indispensable condition of power.

      A Christian, according to Chelcický's interpretation, can not only not be a chief or a soldier, but cannot even take part in the government, be a merchant or even a landowner; he can be only an artisan or an agriculturist.

      This book is one of the extremely few that have survived the auto-da-fés of books in which the official Christianity is arraigned. All such books, which are called heretical, have been burned together with the authors, so that there are very few ancient works which arraign the departure of official Christianity, and so this book is especially interesting.

      But besides being interesting, no matter how we look upon it, this book is one of the most remarkable productions of thoughts, as judged by the depth of its contents, and the wonderful force and beauty of the popular language, and its antiquity. And yet this book has for more than four centuries remained unprinted, and continues to be unknown, except to learned specialists.

      One would think that all these kinds of works, by the Quakers, and Garrison, and Ballou, and Chelcický, which assert and prove, on the basis of the Gospel, that our world comprehends Christ's teaching falsely, ought to rouse interest, agitation, discussions, in the midst of the pastors and of the flock.

      Works of this kind, which touch on the essence of the Christian teaching, ought, it seems, to be analyzed and recognized as true, or to be rejected and overthrown.

      But nothing of the kind has happened. One and the same thing is repeated with all these works. People of the most different views, both those who believe and, what is most surprising, those who are unbelieving liberals, seem to have an agreement to pass them stubbornly in silence, and all that has been done by men to elucidate the true meaning of Christ's teaching remains unknown or forgotten.

      But still more startling is the ingloriousness of two works, of which I learned also in connection with the appearance of my book. These are Dymond's book On War, published for the first time in London, in 1824, and Daniel Musser's book On Non-Resistance, written in 1864. The ignorance about these two books is particularly remarkable, because, to say nothing of their worth, both books treat not so much of the theory as of the practical application of the theory to life, of the relation of Christianity to military service, which is particularly important and interesting now, in connection with the universal liability to do military service.

      People will, perhaps, ask: "What are the duties of a subject, who believes that war is incompatible with his religion, but of whom the government demands a participation in military service?"

      It seems that this is a very living question, one, the answer to which is particularly important in connection with the military service of the present time. All, or a vast majority of men,—Christians,—all males, are called on to perform military service. What must a man, as a Christian, answer in reply to this demand? Dymond's answer is as follows:

      "It is his duty, mildly and temperately, yet firmly, to refuse to serve.

      "There are some persons, who, without any determinate process of reasoning, appear to conclude that responsibility for national measures attaches solely to those who direct them; that it is the business of governments to consider what is good for the community, and that, in these cases, the duty of the subject is merged in the will of the sovereign. Considerations like these are, I believe, often voluntarily permitted to become opiates of the conscience. 'I have no part,' it is said, 'in the councils of the government, and am not therefore responsible for its crimes.' We are, indeed, not responsible for the crimes of our rulers, but we are responsible for our own; and the crimes of our rulers are our own, if, whilst we believe them to be crimes, we promote them by our coöperation.

      "But those who suppose that obedience in all things is required, or that responsibility in political affairs is transferred from the subject to the sovereign, reduce themselves to a great dilemma.

      "It is to say that we must resign our conduct and our consciences to the will of others, and act wickedly or well, as their good or evil may preponderate, without merit for virtue, or responsibility for crime."

      What is remarkable is this, that precisely the same is expressed in the instruction to the soldiers, which they are made to learn by rote: it says there that only the general is responsible for the consequences of his command. But this is not true. A man cannot shift the responsibility for his acts. And this may be seen from what follows:

      "If the government direct you to fire your neighbour's property, or to throw him over a precipice, will you obey?[5] If you will not, there is an end of the argument, for if you may reject its authority in one instance, where is the limit to rejection? There