The Kingdom of God is Within You; What is Art?. Лев Толстой

hence not only the utterances of the clerical, but also those of the secular critics in regard to my book, have made it evident to me that most men totally fail to comprehend either the doctrine of Christ, or the questions which it is intended to decide.

CHAPTER III

       Table of Contents

MISCONCEPTION OF CHRISTIANITY BY NON-BELIEVERS

       Table of Contents

      The meaning of the Christian doctrine, which is clear for the minority, has become unintelligible for the majority of men—The cause of it is the false conception of Christianity and the misguided assurance of believers, as well as of unbelievers, that they apprehend it—The apprehension of Christianity for believers is concealed by the Church—The apprehension of Christianity—Its essence and its unlikeness to the pagan doctrines—Misunderstood at first, it has grown clear to those who embrace it owing to its correspondence with the truth—Contemporaneously with it arose the assertion that the true meaning of the doctrine was understood, and had been confirmed by miraculous transmission—The Council of Disciples according to the Acts—Authoritative and miraculous assertion of the true conception of Christ's doctrine has found its logical conclusion in the acknowledgment of the Credo and the Church—The Church could not have been established by Christ—Definition of Churches according to the Catechism—There are various Churches, ever antagonistic to one another—Where is heresy?—The work of Mr. Arnold concerning heresies—Heresies are the sign of activity in the Churches—Churches always divide mankind, and are ever inimical to Christianity—In what the activity of the Russian Church consists—Matthew xxiv. 23—The Sermon on the Mount, or the Credo—The Orthodox Church conceals from the people the true meaning of Christianity—The same is done by other Churches—All the contemporary external conditions are such that they destroy the doctrine of the Church, and therefore Churches use all their efforts to defend it.

      The knowledge which I obtained after the publication of my book in regard to the views which the minority of mankind have held, and still hold, concerning the doctrine of Christ in its simplicity and real significance, as well as the criticisms of clerical and secular writers, who deny the possibility of apprehending it in its actual meaning, have convinced me that while the minority has not only always possessed a true conception of this doctrine, and that this conception has grown steadily more and more clear, for the majority, on the other hand, its sense has become more and more vague, reaching at last such a degree of obscurity that men fail to understand the simplest commands expressed in the Bible, even when couched in the plainest possible language.

      The inability that prevails at the present time to comprehend the doctrine of Christ in its true, simple, and actual meaning, when its light has penetrated into the remotest recesses of the human understanding, when, as Christ said, they proclaim from the roofs that which He whispered in the ear; when this doctrine penetrates every phase of human life, domestic, economical, civil, politic, and international—this failure to apprehend it would be inexplicable, if one had not discovered the reasons for it.

      One of the reasons is, that believers as well as unbelievers are perfectly sure that they long ago understood the doctrine of Christ so completely, unquestionably, and finally, that it can have no other meaning but the one which they attribute to it. That is because the tradition of this false conception has been handed down for ages—and therefore its misconception.

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

      One might succeed in explaining to the dullest of men the most difficult of problems, if he had no previous conception in regard to them; but it is impossible to explain to the cleverest man even the simplest matters, if he is perfectly sure that he knows everything about it.

      The Christian doctrine appears to men of the present times to be a doctrine of that kind, known for ages, and never to be questioned in its most trivial details, and which is susceptible of no other interpretation.

      At the present time Christianity is conceived by those who profess the doctrines of the Church as a supernatural, miraculous revelation of all that is expressed in the Credo; while unbelievers look upon it as an affair of the past, a manifestation of the demand of humanity for a belief in the supernatural, as an historical fact, which has found its fullest expression in Catholicism, Orthodoxy, and Protestantism, and which has for us no vital meaning. For the believers the real significance of the doctrine is concealed by the Church; for the unbelievers it is hidden by science.

      Let us begin by considering the former.

      Eighteen hundred years ago, in the pagan world of Rome, there appeared a strange and novel doctrine, unlike any of its predecessors, which was ascribed to the man Christ.

      It was a doctrine wholly new in form as well as in substance, both for the Hebrew world, from whose midst it had sprung, as well as for the Roman world, in whose midst it was preached and promulgated.

      Among the accurately defined religious precepts of the Jews, where, according to Isaiah, there was precept upon precept, and among the highly perfected Roman legislative assemblies, there appeared a doctrine that not only repudiated all deities, all fear of them, all augury and all faith in it, but also denied the necessity for any human institutions whatsoever. Instead of the precepts and creeds of former times, this doctrine presented only an image of interior perfection, truth, and love in the person of Christ, and the attainment of this interior perfection possible for men, and, as a consequence, of the outward perfection foretold by the prophets: the coming of the Kingdom of God, when all enmity shall cease, when every man will hear the word of the Lord and be united with another in brotherly love, and when the lion and the lamb shall lie down together. Instead of threats of punishment for the non-observance of the commandments of the old laws, religious no less than secular, instead of tempting men by promise of rewards to observe these laws, this doctrine attracted mankind only by proclaiming itself to be the truth.

      "If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself."—John vii. 17.

      "Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?"—John viii. 46.

      "But now ye seek to kill me, a man that hath told you the truth. … "—John viii. 40.

      "And ye shall know the truth, and the truth shall make you free."—John viii. 32.

      God must be worshiped in truth. All the doctrine will be made plain by the Spirit of Truth. Do as I command you, and you will know whether what I say is the truth.

      No evidence was brought to prove the doctrine, except the truth and its harmony therewith. The whole substance consisted in learning the truth and in following its guidance, drawing nearer and nearer to it in the affairs of everyday life.

      According to this doctrine, there is no mode of action that can justify a man or make him righteous; as regards interior perfection we have only the image of truth, in the person of Christ, to win our hearts, and outward perfection is expressed by a realization of the Kingdom of God. In order to fulfil the doctrine it needs but to take Christ for our model, and to advance in the direction of interior perfection by the road which has been pointed out to us, as well as in that of exterior perfection, which is the establishment of the Kingdom of God. The degree of human happiness, whether it be more or less, depends, according to this doctrine, not on the degree of perfection at which it arrives, but on the comparative rate of progress toward that perfection.

      The advance toward perfection of Zacchæus the publican, of the adulteress, of the thief on the cross, is, according to this doctrine, better than the stagnation of the righteous Pharisee. The shepherd rejoices more over the one sheep which was lost and is found than over the ninety and nine which are in the fold. The prodigal returned, the piece of money which was lost and is found, is more precious unto God than that which was never