"The Kingdom of God Is Within You". Лев Толстой

Christ's law—as a Christian—I cannot." "What is he muttering?" asks the president, frowning impatiently and raising his eyes from his book to listen. "Speak louder," the colonel with shining epaulets shouts to him. "I—I as a Christian——" And at last it appears that the young man refuses to serve in the army because he is a Christian. "Don't talk nonsense. Stand to be measured. Doctor, may I trouble you to measure him. He is all right?" "Yes." "Reverend father, administer the oath to him."

      No one is the least disturbed by what the poor scared young man is muttering. They do not even pay attention to it. "They all mutter something, but we've no time to listen to it, we have to enroll so many."

      The recruit tries to say something still. "It's opposed to the law of Christ." "Go along, go along; we know without your help what is opposed to the law and what's not; and you soothe his mind, reverend father, soothe him. Next: Vassily Nikitin." And they lead the trembling youth away. And it does not strike anyone—the guards, or Vassily Nikitin, whom they are bringing in, or any of the spectators of this scene—that these inarticulate words of the young man, at once suppressed by the authorities, contain the truth, and that the loud, solemnly uttered sentences of the calm, self-confident official and the priest are a lie and a deception.

      Such is the impression produced not only by Farrar's article, but by all those solemn sermons, articles, and books which make their appearance from all sides directly there is anywhere a glimpse of truth exposing a predominant falsehood. At once begins the series of long, clever, ingenious, and solemn speeches and writings, which deal with questions nearly related to the subject, but skillfully avoid touching the subject itself.

      That is the essence of the fifth and most effective means of getting out of the contradictions in which Church Christianity has placed itself, by professing its faith in Christ's teaching in words, while it denies it in its life, and teaches people to do the same.

      Those who justify themselves by the first method, directly, crudely asserting that Christ sanctioned violence, wars, and murder, repudiate Christ's doctrine directly; those who find their defense in the second, the third, or the fourth method are confused and can easily be convicted of error; but this last class, who do not argue, who do not condescend to argue about it, but take shelter behind their own grandeur, and make a show of all this having been decided by them or at least by someone long ago, and no longer offering a possibility of doubt to anyone—they seem safe from attack, and will be beyond attack till men come to realize that they are under the narcotic influence exerted on them by governments and churches, and are no longer affected by it.

      Such was the attitude of the spiritual critics—i.e., those professing faith in Christ—to my book. And their attitude could not have been different. They are bound to take up this attitude by the contradictory position in which they find themselves between belief in the divinity of their Master and disbelief in his clearest utterances, and they want to escape from this contradiction. So that one cannot expect from them free discussion of the very essence of the question—that is, of the change in men's life which must result from applying Christ's teaching to the existing order of the world. Such free discussion I only expected from worldly, freethinking critics who are not bound to Christ's teaching in any way, and can therefore take an independent view of it. I had anticipated that freethinking writers would look at Christ, not merely, like the Churchmen, as the founder of a religion of personal salvation, but, to express it in their language, as a reformer who laid down new principles of life and destroyed the old, and whose reforms are not yet complete, but are still in progress even now.

      Such a view of Christ and his teaching follows from my book. But to my astonishment, out of the great number of critics of my book there was not one, either Russian or foreign, who treated the subject from the side from which it was approached in the book—that is, who criticised Christ's doctrines as philosophical, moral, and social principles, to use their scientific expressions. This was not done in a single criticism. The freethinking Russian critics taking my book as though its whole contents could be reduced to non-resistance to evil, and understanding the doctrine of non-resistance to evil itself (no doubt for greater convenience in refuting it) as though it would prohibit every kind of conflict with evil, fell vehemently upon this doctrine, and for some years past have been very successfully proving that Christ's teaching is mistaken in so far as it forbids resistance to evil. Their refutations of this hypothetical doctrine of Christ were all the more successful since they knew beforehand that their arguments could not be contested or corrected, for the censorship, not having passed the book, did not pass articles in its defense.

      It is a remarkable thing that among us, where one cannot say a word about the Holy Scriptures without the prohibition of the censorship, for some years past there have been in all the journals constant attacks and criticisms on the command of Christ simply and directly stated in Matt. v. 39. The Russian advanced critics, obviously unaware of all that has been done to elucidate the question of non-resistance, and sometimes even imagining apparently that the rule of non-resistance to evil had been invented by me personally, fell foul of the very idea of it. They opposed it and attacked it, and advancing with great heat arguments which had long ago been analyzed and refuted from every point of view, they demonstrated that a man ought invariably to defend (with violence) all the injured and oppressed, and that thus the doctrine of non-resistance to evil is an immoral doctrine.

      To all Russian critics the whole import of Christ's command seemed reducible to the fact that it would hinder them from the active opposition to evil to which they are accustomed. So that the principle of non-resistance to evil by force has been attacked by two opposing camps: the conservatives, because this principle would hinder their activity in resistance to evil as applied to the revolutionists, in persecution and punishment of them; the revolutionists, too, because this principle would hinder their resistance to evil as applied to the conservatives and the overthrowing of them. The conservatives were indignant at the doctrine of non-resistance to evil by force hindering the energetic destruction of the revolutionary elements, which may ruin the national prosperity; the revolutionists were indignant at the doctrine of non-resistance to evil by force hindering the overthrow of the conservatives, who are ruining the national prosperity. It is worthy of remark in this connection that the revolutionists have attacked the principle of non-resistance to evil by force, in spite of the fact that it is the greatest terror and danger for every despotism. For ever since the beginning of the world, the use of violence of every kind, from the Inquisition to the Schlüsselburg fortress, has rested and still rests on the opposite principle of the necessity of resisting evil by force.

      Besides this, the Russian critics have pointed out the fact that the application of the command of non-resistance to practical life would turn mankind aside out of the path of civilization along which it is moving. The path of civilization on which mankind in Europe is moving is in their opinion the one along which all mankind ought always to move.

      So much for the general character of the Russian critics.

      Foreign critics started from the same premises, but their discussions of my book were somewhat different from those of Russian critics, not only in being less bitter, and in showing more culture, but even in the subject-matter.

      In discussing my book and the Gospel teaching generally, as it is expressed in the Sermon on the Mount, the foreign critics maintained that such doctrine is not peculiarly Christian (Christian doctrine is either Catholicism or Protestantism according to their views)—the teaching of the Sermon on the Mount is only a string of very pretty impracticable dreams du charmant docteur, as Renan says, fit for the simple and half-savage inhabitants of Galilee who lived eighteen hundred years ago, and for the half-savage Russian peasants—Sutaev and Bondarev—and the Russian mystic Tolstoy, but not at all consistent with a high degree of European culture.

      The foreign freethinking critics have tried in a delicate manner, without being offensive to me, to give the impression that my conviction that mankind could be guided by such a naïve doctrine as that of the Sermon on the Mount proceeds from two causes: that such a conviction is partly due to my want of knowledge, my ignorance of history, my ignorance of all the vain attempts to apply the principles of the Sermon on the Mount to life, which have been made in history and have led to nothing; and partly it is due to my failing to appreciate the full value of the