The Theological Works of Leo Tolstoy. Leo Tolstoy

shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof (Matt. vi. 25-34).

      Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is there will your heart be also (Luke xii. 33-34).

      Go and sell that thou hast, and follow me, and who hath not forsaken father or mother, or children, or brethren, or fields, or house, cannot be my disciple.

      Turn away from thyself, take thy cross for every day, and come after me. My meat is to do the will of Him that sent me, and to do His work. Not my will be done, but Thine; not what I want, but what Thou wantest, and not as I want, but as Thou wantest. The life is in this, not to do one's will, but the will of God.

      All these propositions seem to men who are standing on a lower life-conception to be an expression of an ecstatic transport, which has no direct applicability to life. And yet these propositions just as strictly result from the Christian conception of life as the tenet about giving up one's labour for the common good, about sacrificing one's life in the defence of one's country, results from the social conception.

      Just as a man of the social life-conception says to a savage, "Come to your senses, bethink yourself! The life of your personality cannot be the true life, because it is wretched and transitory. Only the life of the aggregate and of the sequence of personalities, of the tribe, the family, the race, the state, is continued and lives, and so a man must sacrifice his personality for the life of the family, the state." Precisely the same the Christian teaching says to a man of the aggregate, of the social conception of life. "Repent, μετανοεῖτε, that is, bethink yourselves, or else you will perish. Remember that this carnal, personal life, which originated to-day and will be destroyed to-morrow, cannot be made secure in any way, that no external measures, no arrangement of it, can add firmness and rationality to it. Bethink yourselves and understand that the life which you live is not the true life: the life of the family, the life of society, the life of the state will not save you from ruin." The true, rational life is possible for man only in proportion as he can be a participant, not in the family or the state, but in the source of life, the Father; in proportion as he can blend his life with the life of the Father. Such indubitably is the Christian life-comprehension, which may be seen in every utterance of the Gospel.

      It is possible not to share this life-conception; it is possible to reject it; it is possible to prove its inexactness and irregularity; but it is impossible to judge of the teaching, without having first grasped the life-conception from which it results; still less possible is it to judge about a subject of a higher order from a lower point of view, to judge of the tower by looking at the foundation. But it is precisely this that the learned men of our time are doing. They do so because they abide in an error, which is like the one of the churchmen, the belief that they are in possession of such methods of the study of the subject that, as soon as these methods, called scientific, are used, there can be no longer any doubt as to the correctness of the comprehension of the subject under advisement.

      It is this possession of an instrument of cognition, which they deem infallible, that serves as the chief obstacle in the comprehension of the Christian teaching by unbelievers and so-called scientific men, by whose opinion the vast majority of unbelievers, the so-called cultured men, are guided. From this imaginary comprehension of theirs arise all the errors of the scientific men in respect to the Christian teaching, and especially two strange misconceptions which more than any other impede the correct comprehension of it.

      One of these misconceptions is this, that the Christian vital teaching is impracticable, and so is either entirely unobligatory, that is, need not be taken for a guide, or else must be modified and moderated to such an extent as to make it practicable in our society. Another misunderstanding is this, that the Christian teaching of love of God, and so the service of Him, is an obscure, mystical demand, which has no definite object of love, and so must give way to a more precise and comprehensible teaching about loving men and serving humanity.

      The first misconception about the impracticableness of the teaching consists in this, that the men of the social comprehension of life, being unable to comprehend the method by means of which the Christian teaching guides men, and taking the Christian indications of perfection to be rules which determine life, think and say that it is impossible to follow Christ's teaching, because a complete fulfilment of this teaching destroys life.

      "If a man fulfilled what was preached by Christ, he would destroy his life; and if all men should fulfil it, the whole human race would come to an end," they say.

      "If we care not for the morrow, for what we shall eat and drink and be clothed in; if we do not defend our lives; if we do not resist evil with force; if we give our lives for our friends, and observe absolute chastity, no man, nor the whole human race, can exist," they think and say.

      And they are quite correct, if we take the indications of perfection, as given by Christ, for rules, which every man is obliged to carry out, just as in the social teaching everybody is obliged to carry out the rule about paying the taxes, about taking part in court, etc.

      The misconception consists in this, that Christ's teaching guides men in a different way from the way those teachings guide which are based on a lower life-conception. The teachings of the social life-conception guide only by demanding a precise execution of the rules or laws. Christ's teaching guides men by indicating to them that infinite perfection of the Father in heaven, toward which it is proper for each man to strive voluntarily, no matter at what stage of perfection he may be.

      The misconception of people who judge about the Christian teaching from the social point of view consists in this, that they, assuming that the perfection pointed out by Christ may be attained completely, ask themselves (even as they question themselves, assuming that the social laws will be fulfilled) what will happen when all this shall be fulfilled. This assumption is false, because the perfection pointed out by Christ is infinite and can never be attained; and Christ gives His teaching with this in view, that complete perfection will never be attained, but that the striving toward complete, infinite perfection will constantly increase the good of men, and that this good can, therefore, be increased infinitely.

      Christ does not teach angels, but men, who live an animal life, who are moved by it. And it is to this animal force of motion that Christ seems to apply a new, a different force of the consciousness of divine perfection, and with this He directs the motion of life along the resultant of two forces.

      To assume that human life will go in the direction indicated by Christ is the same as assuming that a boatman, in crossing a rapid river and directing his boat almost against the current, will move in that direction.

      Christ recognizes the existence of both sides of the parallelogram, of both the eternal, indestructible forces, of which man's life is composed,—the force of the animal nature and the force of the consciousness of a filial relation to God. Without saying anything of the animal force, which, asserting itself, always remains equal to itself and exists outside of man's power, Christ speaks only of the divine force, calling man to recognize it in the highest degree, to free it as much as possible from what is retarding it, and to bring it to the highest degree of tension.

      In this liberation and increase of the force does man's true life, according to Christ's teaching, consist. The true life, according to the previous conditions, consisted in the execution of rules, of the law; according to Christ's teaching, it consists in the greatest approach to the divine perfection, as pointed out to every man and inwardly felt by him, in a greater and ever greater approach toward blending our will with the will of God, a blending toward which a man strives, and which would be a destruction of life as we know it.

      Divine perfection is the asymptote of the human life, toward which it always tends and approaches, and which can be attained by it only at infinity.

      The Christian teaching seems to exclude the possibility of life only when men take the