The Theological Works of Leo Tolstoy. Leo Tolstoy

we are these men), solves the question; whereas we all know that such a relegation does not at all solve the question, since there are some people who do not recognize this right as belonging to certain people or to assemblies of men.

      But it is this recognition that what to us appears evil is evil, or an absolute failure to comprehend the question, which serves as a foundation for the judgment of the lay critics concerning the Christian teaching, so that the opinions concerning my book, both of the ecclesiastic and the lay critics, showed me that the majority of men absolutely fail to comprehend, not only Christ's very teaching, but even those questions to which it serves as an answer.

      III.

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      Thus, both the information received by me after the publication of my book, as to how the Christian teaching in its direct and true sense has without interruption been understood by the minority of men, and the criticisms upon it, both the ecclesiastic and the lay criticisms, which denied the possibility of understanding Christ's teaching in the direct sense, convinced me that, while, on the one hand, the true comprehension of this teaching never ceased for the minority, and became clearer and clearer to them, on the other hand, for the majority, its meaning became more and more obscure, finally reaching such a degree of obscuration that men no longer comprehend the simplest propositions, which are expressed in the Gospel in the simplest words.

      The failure to comprehend Christ's teaching in its true, simple, and direct sense in our time, when the light of this teaching has penetrated all the darkest corners of human consciousness; when, as Christ has said, that which He has spoken in the ear, they now proclaim upon the housetops; when this teaching permeates all the sides of human life,—the domestic, the economic, the civil, the political, and the international,—this failure to comprehend would be incomprehensible, if there were no causes for it.

      One of these causes is this, that both the believers and the unbelievers are firmly convinced that Christ's teaching has been comprehended by them long ago, and so completely, indubitably, and finally, that there can be no other meaning in it than the one they ascribe to it. This cause is due to the duration of the tradition of the false comprehension, and so of the failure to understand the true teaching.

      The most powerful stream of water cannot add a drop to a vessel that is full.

      It is possible to explain the most intricate matters to a man of very hard comprehension, so long as he has not formed any idea about them; but it is impossible to explain the simplest thing to a very clever man, if he is firmly convinced that he knows, and, besides, incontestably knows, what has been transmitted to him.

      The Christian teaching presents itself to the men of our world precisely as such a teaching, which has for a long time and in a most indubitable manner been known in its minutest details, and which cannot be comprehended in any other manner than it now is.

      Christianity is now understood by those who profess the church doctrines as a supernatural, miraculous revelation concerning everything which is given in the symbol of faith, and by those who do not believe, as an obsolete manifestation of humanity's need of believing in something supernatural, as a historical phenomenon, which is completely expressed in Catholicism, Orthodoxy, Protestantism, and which has no longer any vital meaning for us. For the believers the meaning of the teaching is concealed by the church, for unbelievers by science.

      I shall begin with the first:

      Eighteen hundred years ago there appeared in the pagan Roman world a strange, new teaching, which resembled nothing which preceded it, and which was ascribed to the man Christ.

      This new teaching was absolutely new, both in form and in contents, for the European world, in the midst of which it arose, and especially in the Roman world, where it was preached and became diffused.

      Amidst the elaborateness of the religious rules of Judaism, where, according to Isaiah, there was rule upon rule, and amidst the Roman legislation, which was worked out to a great degree of perfection, there appeared a teaching which not only denied all the divinities,—every fear of them, every divination and faith in them,—but also all human institutions and every necessity for them. In the place of all the rules of former faiths, this teaching advanced only the model of an inner perfection of truth and of love in the person of Christ, and the consequences of this inner perfection, attainable by men,—the external perfection, as predicted by the prophets,—the kingdom of God, in which all men will stop warring, and all will be taught by God and united in love, and the lion will lie with the lamb. In place of the threats of punishments for the non-compliance with the rules, which were made by the former laws, both religious and political, in place of the enticement of rewards for fulfilling them, this teaching called men to itself only by its being the truth. John vii. 17: "If any man wants to know of this doctrine, whether it be of God, let him fulfil it." John viii. 46: "If I say the truth, why do ye not believe me?" Why do you seek to kill a man who has told you the truth? The truth alone will free you. God must be professed in truth only. The whole teaching will be revealed and will be made clear by the spirit of truth. Do what I say, and you will know whether what I say is true.

      No proofs were given of the teaching, except the truth, except the correspondence of the teaching with the truth. The whole teaching consisted in the knowledge of the truth and in following it, in a greater and ever greater approximation to it, in matters of life. According to this teaching, there are no acts which can justify a man, make him righteous; there is only the model of truth which attracts all hearts, for the inner perfection—in the person of Christ, and for the outer—in the realization of the kingdom of God. The fulfilment of the teaching is only in the motion along a given path, in the approximation to perfection,—the inner,—the imitation of Christ, and the outer,—the establishment of the kingdom of God. A man's greater or lesser good, according to this teaching, depends, not on the degree of perfection which he attains, but on the greater or lesser acceleration of motion.

      The motion toward perfection of the publican, of Zacchæus, of the harlot, of the robber on the cross, is, according to this teaching, a greater good than the immovable righteousness of the Pharisee. A sheep gone astray is more precious than ninety-nine who have not. The prodigal son, the lost coin which is found again, is more precious, more loved by God than those who were not lost.

      Every condition is, according to this teaching, only a certain step on the road toward the unattainable inner and outer perfection, and so has no meaning. The good is only in the motion toward perfection; but the stopping at any stage whatsoever is only a cessation of the good.

      "Let not thy left hand know what thy right hand doeth," and "No man, having put his hand to the plough, and looking back, is fit for the kingdom of God." "Rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven."

      "Be ye perfect as your Father which is in Heaven is perfect." "Seek the kingdom of God and His righteousness."

      The fulfilment of the teaching is only in unceasing motion,—in the attainment of a higher and ever higher truth, and in an ever greater realization of the same in oneself by means of an ever increasing love, and outside of oneself by an ever greater realization of the kingdom of God.

      It is evident that, having appeared in the midst of the Jewish and the pagan world, this teaching could not have been accepted by the majority of men, who lived a life entirely different from the one which this teaching demanded; and that it could not even be comprehended in its full significance by those who accepted it, as it was diametrically opposed to their former views.

      Only by a series of misconceptions, blunders, one-sided explanations, corrected and supplemented by generations of men, was the meaning of the Christian teaching made more and more clear to men. The Christian world-conception affected the Jewish and the pagan conceptions, and the Jewish and pagan conceptions affected the Christian world-conception. And the Christian, as being vital, penetrated the reviving Jewish and pagan conceptions more and more, and stood forth more and more clearly, freeing itself from the false admixture, which was imposed upon it. Men came to comprehend the meaning