The Theological Works of Leo Tolstoy. Leo Tolstoy

of the ideal to be a rule. It is only then that the demands put forth by Christ's teaching appear to be destructive of life. Without these demands the true life would be impossible.

      "Too much should not be demanded," people generally say, in discussing the demands of the Christian teaching. "It is impossible to demand that we should not care for the future, as it says in the Gospel; all that we should do is not to care too much. It is impossible to give everything to the poor; but we should give a certain, definite part to them. It is not necessary to strive after chastity; but debauchery should be avoided. We must not leave our wives and children; but we should not be too much attached to them," and so forth.

      But to speak in this manner is the same as telling a man who is crossing a rapid river, and who is directing his course against the current, that it is impossible to cross the river by going against the current, but that to cross it he should row in the direction he wishes to go.

      Christ's teaching differs from previous teachings in that it guides men, not by external rules, but by the internal consciousness of the possibility of attaining divine perfection. And in man's soul there are not moderated rules of justice and of philanthropy, but the ideal of the complete, infinite, divine perfection. Only the striving after this perfection deflects the direction of man's life from the animal condition toward the divine, to the extent to which this is possible in this life.

      In order to land where you wish, you must direct your course much higher up.

      To lower the demands of the ideal means not only to diminish the possibility of perfection, but to destroy the ideal itself. The ideal which operates upon people is not an invented one, but one which is borne in the soul of every man. Only this ideal of the complete, infinite perfection acts upon people and moves them to activity. A moderated perfection loses its power to act upon men's souls.

      Christ's teaching only then has force, when it demands full perfection, that is, the blending of God's essence, which abides in the soul of every man, with the will of God,—the union of the son and the Father. Only this liberation of the son of God, who lives in every man, from the animal, and his approximation to the Father form life according to Christ's teaching.

      The existence of the animal in man, of nothing but the animal, is not the human life. Life according to the will of God alone is also not the human life. The human life is the resultant from the animal and the divine lives, and the more this resultant approaches the divine life, the more there is of life.

      Life, according to the Christian teaching, is a motion toward divine perfection. No condition, according to this teaching, can be higher or lower than another. Every condition, according to this teaching, is only a certain step, indifferent in itself, toward the unattainable perfection, and so in itself forms neither a greater nor a lesser degree of life. The increase of life, according to this teaching, is only an acceleration of motion toward perfection, and so the motion toward perfection of the publican Zacchæus, of the harlot, of the robber on the cross, forms a higher degree of life than the immovable righteousness of the Pharisee. And so there can be no obligatory rules for this teaching. A man who stands on a lower step, in moving toward perfection, lives more morally and better, and better performs the teaching, than a man who stands on a much higher stage of morality, but who does not move toward perfection.

      In this sense the lost sheep is dearer to the Father than one which is not lost. The prodigal son, the lost coin which is found again, are dearer than those which were not lost.

      The fulfilment of the teaching consists in the motion from oneself toward God. It is evident that for such a fulfilment of the teaching there can be no definite laws and rules. All degrees of perfection and all degrees of imperfection are equal before this teaching; no fulfilment of the laws constitutes a fulfilment of the teaching; and so, for this teaching there are, and there can be, no rules and no laws.

      From this radical distinction of Christ's teaching as compared with previous teachings, which are based on the social conception of life, there results the difference between the social and the Christian commandments. The social commandments are for the most part positive, prescribing certain acts, justifying men, giving them righteousness. But the Christian commandments (the commandment of love is not a commandment in the strict sense of the word, but an expression of the very essence of the teaching)—the five commandments of the Sermon on the Mount—are all negative, and they all show only what men may not do at a certain stage of human development. These commandments are, as it were, signals on the infinite road to perfection, toward which humanity walks, signals of that stage of perfection which is possible at a given period of the development of humanity.

      In the Sermon on the Mount Christ has expressed the eternal ideal toward which it is proper for men to tend, and that degree of its attainment which can be reached even in our time.

      The ideal consists in having no ill-will against any one, in calling forth no ill-will, in loving all; but the commandment, below which, in the attainment of this ideal, it is absolutely possible not to descend, consists in not offending any one with a word. And this forms the first commandment.

      The ideal is complete chastity, even in thought; the commandment which points out the degree of attainment, below which, in the attainment of this ideal, it is absolutely possible not to descend, is the purity of the marital life, the abstaining from fornication. And this forms the second commandment.

      The ideal is not to care for the future, to live only in the present; the commandment which points out the degree of the attainment, below which it is absolutely possible not to descend is not to swear, not to promise anything to men. And this is the third commandment.

      The ideal is never, under any condition, to make use of violence; the commandment which points out the degree below which it is absolutely possible not to descend is not to repay evil with evil, but to suffer insult, to give up one's cloak. And this is the fourth commandment.

      The ideal is to love our enemies, who hate us; the commandment which points out the degree of the attainment, below which it is possible not to descend, is to do no evil to our enemies, to speak well of them, to make no distinction between them and our fellow citizens.

      All these commandments are indications of what we are fully able not to do on the path of striving after perfection, of what we ought to work over now, of what we must by degrees transfer into the sphere of habit, into the sphere of the unconscious. But these commandments fail to form a teaching, and do not exhaust it, and form only one of the endless steps in the approximation toward perfection.

      After these commandments there must and will follow higher and higher ones on the path to perfection, which is indicated by the teaching.

      And so it is the peculiarity of the Christian teaching that it makes higher demands than those which are expressed in these commandments, but under no condition minimizes the demands, either of the ideal itself, or of these commandments, as is done by people who judge the teaching of Christianity free from the standpoint of the social conception of life.

      Such is one misconception of the scientific men concerning the meaning and significance of Christ's teaching; the other, which flows from the same source, consists in the substitution of the love and service of men, of humanity, for the Christian demand for loving God and serving Him.

      The Christian teaching of loving God and serving Him, and (only in consequence of this love and this service) of the love and service of our neighbour, appears obscure, mystical, and arbitrary to the men of science, and they completely exclude the demand of love of God and of serving Him, assuming that the teaching about this love of men, of humanity, is much more intelligible and firm and better grounded.

      The men of science teach theoretically that the good and sensible life is only the life of serving the whole of humanity, and in this alone do they see the meaning of the Christian teaching; to this teaching do they reduce the Christian teaching; for this their teaching do they seek a confirmation in the Christian teaching, assuming that their teaching and the Christian teaching are one and the same.

      This opinion is quite faulty. The Christian teaching, and that of the positivists, communists, and all the preachers of a universal brotherhood of men, which is based on the profitableness of such a brotherhood, have