The Kingdom of God is Within You / Christianity and Patriotism / Miscellanies. Tolstoy Leo
has gone astray and has fallen away, and that the true tradition is preserved in Lutheranism.
For the Catholics the divine church coincides with the Roman hierarchy and the Pope. For the Greek Orthodox the divine church coincides with the establishment of the Eastern and the Russian Church.8 For the Lutherans the divine church coincides with the assembly of men who recognize the Bible and Luther's catechism.
Speaking of the origin of Christianity, men who belong to one or the other of the existing churches generally use the word "church" in the singular, as though there has been but one church. But this is quite untrue. The church, as an institution which asserts of itself that it is in possession of the unquestionable truth, appeared only when it was not alone, but there were at least two of them.
So long as the believers agreed among themselves, and the assembly was one, it had no need of asserting that it was the church. Only when the believers divided into opposite parties, which denied one another, did there appear the necessity for each side to assert its authenticity, ascribing infallibility to itself. The concept of the one church arose only from this, that, when two sides disagreed and quarrelled, each of them, calling the other a heresy, recognized only its own as the infallible church.
If we know that there was a church, which in the year 51 decided to receive the uncircumcised, this church made its appearance only because there was another church, that of the Judaizing, which had decided not to receive the uncircumcised.
If there now is a Catholic Church, which asserts its infallibility, it does this only because there are the Græco-Russian, Orthodox, Lutheran Churches, each of which asserts its own infallibility, and thus rejects all the other churches. Thus the one church is only a fantastic conception, which has not the slightest sign of reality.
As an actual, historical phenomenon there have existed only many assemblies of men, each of which has asserted that it is the one church, established by Christ, and that all the others, which call themselves churches, are heresies and schisms.
The catechisms of the most widely diffused churches, the Catholic, the Orthodox, and the Lutheran, say so outright.
In the Catholic catechism it says: "Quels sont ceux, qui sont hors de l'église? Les infidèles, les hérétiques, les schismatiques." As schismatics are regarded the so-called Orthodox. The Lutherans are considered to be heretics; thus, according to the Catholic catechism, the Catholics alone are in the church.
In the so-called Orthodox catechism it says: "By the one church of Christ is meant nothing but the Orthodox, which remains in complete agreement with the œcumenical church. But as to the Roman Church and the other confessions" (the church does not even mention the Lutherans and others), "they cannot be referred to the one, true church, since they have themselves separated from it."
According to this definition the Catholics and Lutherans are outside the church, and in the church are only the Orthodox.
But the Lutheran catechism runs as follows: "Die wahre Kirche wird daran erkannt, dass in ihr das Wort Gottes lauter und rein ohne Menschenzusätze gelehrt und die Sacramente treu nach Christi Einsetzung gewahrt werden."
According to this definition, all those who have added anything to the teaching of Christ and the apostles, as the Catholic and Greek Churches have done, are outside the church. And in the church are only the Protestants.
The Catholics assert that the Holy Ghost has uninterruptedly operated in their hierarchy; the Orthodox assert that the same Holy Ghost has operated in their hierarchy; the Arians asserted that the Holy Ghost operated in their hierarchy (this they asserted with as much right as the now ruling churches assert it); the Protestants of every description, Lutherans, Reformers, Presbyterians, Methodists, Swedenborgians, Mormons, assert that the Holy Ghost operates only in their assemblies.
If the Catholics assert that the Holy Ghost during the division of the Arian and of the Greek Churches left the apostatizing churches and remained only in the one, true church, the Protestants of every denomination can with the same right assert that during the separation of their church from the Catholic the Holy Ghost left the Catholic Church and passed over to the one which they recognize. And so they do.
Every church deduces its profession through an uninterrupted tradition from Christ and the apostles. And, indeed, every Christian confession, arising from Christ, must have inevitably reached the present generation through a certain tradition. But this does not prove that any one of these traditions, excluding all the others, is indubitably the correct one.
Every twig on the tree goes uninterruptedly back to the root; but the fact that every twig comes from the same root does in no way prove that there is but one twig. The same is true of the churches. Every church offers precisely the same proofs of its succession and even of the miracles in favour of its own authenticity; thus there is but one strict and precise definition of what the church is (not as something fantastic, which we should like it to be, but as something which in reality exists), and this is: the church is an assembly of men, who assert that they, and they only, are in the full possession of the truth.
It was these assemblies, which later on, with the aid of the support of the temporal power, passed into mighty institutions, that were the chief impediments in the dissemination of the true comprehension of Christ's teaching.
Nor could it be otherwise: the chief peculiarity of Christ's teaching, as distinguished from all the former teachings, consisted in this, that the men who accepted it tried more and more to understand and fulfil the teaching, whereas the church doctrine asserted the full and final comprehension and fulfilment of this teaching.
However strange it may seem to us people educated in the false doctrine about the church as a Christian institution, and in the contempt for heresy, it was only in what is called heresy that there was true motion, that is, true Christianity, and it ceased to be such when it stopped its motion in these heresies and became itself arrested in the immovable forms of the church.
Indeed, what is a heresy? Read all the theological works which treat about heresies, a subject which is the first to present itself for definition, since every theology speaks of the true teaching amidst the surrounding false teachings, that is, heresies, and you will nowhere find anything resembling a definition of heresy.
As a specimen of that complete absence of any semblance of a definition of what is understood by the word "heresy" may serve the opinion on this subject expressed by the learned historian of Christianity, E. de Pressensé, in his Histoire du Dogme, with the epigraph, "Ubi Christus, ibi Ecclesia" (Paris, 1869). This is what he says in his introduction: "Je sais que l'on nous conteste le droit de califier ainsi," that is, to call heresies "les tendances qui furent si vivement combattues par les premiers Pères. La désignation même d'hérésie semble une atteinte portée à la liberté de conscience et de pensée. Nous ne pouvons partager ces scrupules, car ils n'iraient à rien moins qu'à enlever au christianisme tout caractère distinctif."
And after saying that after Constantine the church actually misused its power in defining the dissenters as heretics and persecuting them, he passes judgment on the early times and says:
"L'église est une libre association; il y a tout profit à se séparer d'elle. La polémique contre l'erreur n'a d'autres resources que la pensée et le sentiment. Un type doctrinal uniforme n'a pas encore été élaboré; les divergences secondaires se produisent en Orient et en Occident avec une entière liberté, la théologie n'est point liée à d'invariables formules. Si au sein de cette diversité apparait un fond commun de croyances, n'est-on pas en droit d'y voir non pas un système formulé et composé par les représentants d'une autorité d'école, mais la foi elle même, dans son instinct le plus sûr et sa manifestation la plus spontanée? Si cette même unanimité qui se revèle dans les croyances essentielles, se retrouve pour repousser telles ou telles tendances, ne seront-nous pas en droit de conclure que ces tendances étaient en désaccord flagrant avec les principes fondamentaux du christianisme? Cette présomption ne se transformera-t-elle pas en certitude si nous reconnaissons dans la doctrine universellement repoussée par l'église les traits caractéristiques de l'une des religions du passé? Pour dire que le gnosticisme ou l'ebionitisme sont les formes légitimes de la pensée chrétienne,
Khomyakóv's definition of the church, which has some currency among Russians, does not mend matters, if we recognize with Khomyakóv that the Orthodox is the one true church. Khomyakóv asserts that the church is an assembly of men (of all, both the clergy and the congregation) united in love, and that the truth is revealed only to those who are united in love (Let us love one another, so that in agreement of thought, and so forth), and that such a church is the one which, in the first place, recognizes the Nicene symbol, and, in the second, after the division of the churches, does not recognize the Pope and the new dogmas. But with such a definition of the church there appears a still greater difficulty in harmonizing, as Khomyakóv wants to, the church which is united in love with the church which recognizes the Nicene symbol and the justice of Photius. Thus Khomyakóv's assertion that this church, which is united in love and so is holy, is the church as professed by the Greek hierarchy, is still more arbitrary than the assertions of the Catholics and of the ancient Orthodox. If we admit the concept of the church in the sense which Khomyakóv gives to it, that is, as an assembly of men united in love and in truth, then everything a man can say in relation to this assembly is, that it is very desirable to be a member of such an assembly, if such exists, that is, to be in love and truth; but there are no external signs by which it would be possible to count oneself or another in with this holy assembly, or to exclude oneself from it, as no external institution can correspond to this concept. —