«The Kingdom of God Is Within You». Christianity Not as a Mystic Religion but as a New Theory of Life. Tolstoy Leo
house-spirits, relics, and festivals with wreaths of birch leaves, there has still always been in the people a profound moral and living understanding of Christianity, which there has never been in the Church as a whole, and which is only met with in its best representatives. But the people, notwithstanding all the prejudices instilled into them by the government and the Church, have in their best representatives long outgrown that crude stage of understanding, a fact which is proved by the springing up everywhere of the rationalist sects with which Russia is swarming to-day, and on which Churchmen are now carrying on an ineffectual warfare. The people are advancing to a consciousness of the moral, living side of Christianity. And then the Church comes forward, not borrowing from the people, but zealously instilling into them the petrified formalities of an extinct paganism, and striving to thrust them back again into the darkness from which they are emerging with such effort.
"We teach the people nothing new, nothing but what they believe, only in a more perfect form," say the Churchmen. This is just what the man did who tied up the full-grown chicken and thrust it back into the shell it had come out of.
I have often been irritated, though it would be comic if the consequences were not so awful, by observing how men shut one another in a delusion and cannot get out of this magic circle.
The first question, the first doubt of a Russian who is beginning to think, is a question about the ikons, and still more the miraculous relics: Is it true that they are genuine, and that miracles are worked through them? Hundreds of thousands of men put this question to themselves, and their principal difficulty in answering it is the fact that bishops, metropolitans, and all men in positions of authority kiss the relics and wonder-working ikons. Ask the bishops and men in positions of authority why they do so, and they will say they do it for the sake of the people, while the people kiss them because the bishops and men in authority do so.
In spite of all the external varnish of modernity, learning, and spirituality which the members of the Church begin nowadays to assume in their works, their articles, their theological journals, and their sermons, the practical work of the Russian Church consists of nothing more than keeping the people in their present condition of coarse and savage idolatry, and worse still, strengthening and diffusing superstition and religious ignorance, and suppressing that living understanding of Christianity which exists in the people side by side with idolatry.
I remember once being present in the monks' bookshop of the Optchy Hermitage while an old peasant was choosing books for his grandson, who could read. A monk pressed on him accounts of relics, holidays, miraculous ikons, a psalter, etc. I asked the old man, "Has he the Gospel?" "No." "Give him the Gospel in Russian," I said to the monk. "That will not do for him," answered the monk. There you have an epitome of the work of our Church.
But this is only in barbarous Russia, the European and American reader will observe. And such an observation is just, but only so far as it refers to the government, which aids the Church in its task of stultification and corruption in Russia.
It is true that there is nowhere in Europe a government so despotic and so closely allied with the ruling Church. And therefore the share of the temporal power in the corruption of the people is greatest in Russia. But it is untrue that the Russian Church in its influence on the people is in any respect different from any other church.
The churches are everywhere the same, and if the Catholic, the Anglican, or the Lutheran Church has not at hand a government as compliant as the Russian, it is not due to any indisposition to profit by such a government.
The Church as a church, whatever it may be – Catholic, Anglican, Lutheran, Presbyterian – every church, in so far as it is a church, cannot but strive for the same object as the Russian Church. That object is to conceal the real meaning of Christ's teaching and to replace it by their own, which lays no obligation on them, excludes the possibility of understanding the true teaching of Christ, and what is the chief consideration, justifies the existence of priests supported at the people's expense.
What else has Catholicism done, what else is it doing in its prohibition of reading the Gospel, and in its demand for unreasoning submission to Church authorities and to an infallible Pope? Is the religion of Catholicism any other than that of the Russian Church? There is the same external ritual, the same relics, miracles, and wonder-working images of Notre Dame, and the same processions; the same loftily vague discussions of Christianity in books and sermons, and when it comes to practice, the same supporting of the present idolatry. And is not the same thing done in Anglicanism, Lutheranism, and every denomination of Protestantism which has been formed into a church? There is the same duty laid on their congregations to believe in the dogmas expressed in the fourth century, which have lost all meaning for men of our times, and the same duty of idolatrous worship, if not of relics and ikons, then of the Sabbath Day and the letter of the Bible. There is always the same activity directed to concealing the real duties of Christianity, and to putting in their place an external respectability and cant, as it is so well described by the English, who are peculiarly oppressed by it. In Protestantism this tendency is specially remarkable because it has not the excuse of antiquity. And does not exactly the same thing show itself even in contemporary revivalism – the revived Calvinism and Evangelicalism, to which the Salvation Army owes its origin?
Uniform is the attitude of all the churches to the teaching of Christ, whose name they assume for their own advantage.
The inconsistency of all church forms of religion with the teaching of Christ is, of course, the reason why special efforts are necessary to conceal this inconsistency from people. Truly, we need only imagine ourselves in the position of any grown-up man, not necessarily educated, even the simplest man of the present day, who has picked up the ideas that are everywhere in the air nowadays of geology, physics, chemistry, cosmography, or history, when he, for the first time, consciously compares them with the articles of belief instilled into him in childhood, and maintained by the churches – that God created the world in six days, and light before the sun; that Noah shut up all the animals in his ark, and so on; that Jesus is also God the Son, who created all before time was; that this God came down upon earth to atone for Adam's sin; that he rose again, ascended into heaven, and sitteth on the right hand of the Father, and will come in the clouds to judge the world, and so on. All these propositions, elaborated by men of the fourth century, had a certain meaning for men of that time, but for men of to-day they have no meaning whatever. Men of the present day can repeat these words with their lips, but believe them they cannot. For such sentences as that God lives in heaven, that the heavens opened and a voice from somewhere said something, that Christ rose again, and ascended somewhere in heaven, and again will come from somewhere on the clouds, and so on, have no meaning for us.
A man who regarded the heavens as a solid, finite vault could believe or disbelieve that God created the heavens, that the heavens opened, that Christ ascended into heaven, but for us all these phrases have no sense whatever. Men of the present can only believe, as indeed they do, that they ought to believe in this; but believe it they cannot, because it has no meaning for them.
Even if all these phrases ought to be interpreted in a figurative sense and are allegories, we know that in the first place all Churchmen are not agreed about it, but, on the contrary, the majority stick to understanding the Holy Scripture in its literal sense; and secondly, that these allegorical interpretations are very varied and are not supported by any evidence.
But even if a man wants to force himself to believe in the doctrines of the Church just as they are taught to him, the universal diffusion of education and of the Gospel and of communication between people of different forms of religion presents a still more insurmountable obstacle to his doing so.
A man of the present day need only buy a Gospel for three copecks and read through the plain words, admitting of no misinterpretation, that Christ said to the Samaritan woman "that the Father seeketh not worshipers at Jerusalem, nor in this mountain nor in that, but worshipers in spirit and in truth," or the saying that "the Christian must not pray like the heathen, nor for show, but secretly, that is, in his closet," or that Christ's follower must call no man master or father – he need only read these words to be thoroughly convinced that the Church pastors, who call themselves teachers in opposition to Christ's precept, and dispute among themselves, constitute no kind of authority, and that what the Churchmen teach us is not Christianity. Less even than that is necessary. Even