The Kingdom of God is Within You; What is Art?. Tolstoy Leo
declare its infallibility, and the less intelligible it became.
From the very beginning of Christianity one could see from the Gospels, the Acts, and the Epistles how the misapprehension of the doctrine called forth the necessity of proofs – miraculous and beyond human intelligence.
It dated from the time mentioned in the Acts, when the disciples went up to Jerusalem to consult with the elders in regard to the question that had arisen as to whether the uncircumcised and those who abstained not from the meat offered to idols should be baptized.
The very manner of asking the question showed that those who discussed it misconceived the doctrine of Christ, who rejected all external rites, such as the washing of the feet, purification, fasts, and the Sabbath. It is said distinctly: "Not that which goeth into the mouth defileth a man; but those things which proceed out of the mouth come forth from the heart; and they defile the man." And therefore the question in regard to the baptism of those not circumcised could only arise among men who, loving their Teacher and with the intuitive perception of the grandeur of his doctrine, could not as yet comprehend its exact meaning. And so it was.
And in proportion as the members of the assembly failed to comprehend the doctrine, did they stand in need of an outward affirmation of their incomplete conception. And in order to decide the question, whose very proposal proves the misconception of the doctrine, it was that in this assembly for the first time, according to the description given in the Acts, were uttered those awful words, productive of so much harm, by which the truth of certain propositions has been for the first time confirmed: "For it seemed good to the Holy Ghost, and to us;" that is to say, it was a declaration that the truth of what they said was witnessed by a miraculous participation of the Holy Ghost, that is – of God.
But the assertion that the Holy Ghost – that is to say, God – had spoken through the apostles, in its turn required proof. And therefore it became necessary to declare that on the fiftieth day the Holy Ghost, in the shape of fiery tongues, descended on those who had made this assertion. [In the description the descent of the Holy Ghost precedes the council, but the Acts were written much later than either.] But the descent of the Holy Ghost must also be proved, though it would be difficult to say why a fiery tongue hovering over a man's head should be a proof of the truth of what he says any more than the miracles, the cures, the resurrections, the martyrdoms, and all the rest of those persuasive miracles with which the Acts are filled, and which serve rather to repel than to convince one of the truth of the Christian dogmas. The results of these methods were such that the more pains they took to confirm their statements, accumulating stories of miracles, the more the doctrine itself deviated from its original meaning, and the less intelligible it became.
Thus it was from the beginning of the Christian era, and thus it continued to increase, until in its own time it has reached its logical consummation in the dogma of transubstantiation, the infallibility of the Pope, the bishops, and Scriptures, which is something utterly incomprehensible and nonsensical, requiring a blind faith, not in God or Christ, nor even in the doctrine, but a faith either in one person, as in Catholicism, or in many persons, as in Orthodoxy, or in a book, as in Protestantism. The more widely spread Christianity became, and the larger the number of uninstructed men it received, the less it was understood, the more the infallibility of its conceptions was insisted upon, and the more slender grew the possibility of understanding its true meaning. Already, about the time of Constantine, the entire conception of the doctrine amounted to the résumé formulated by the temporal power, – the outcome of discussions that took place in the council, – to the Credo, in which it is said: I believe in this and that, etc., and at the end, "in the one holy, Apostolic and Œcumenical Church," that is, in the infallibility of the persons who constitute it; so that it all amounted to this, that a man believed not in God, nor in Christ, as they revealed themselves to him, but in that which was believed by the Church.
But the Church is holy, and was founded by Christ. God could not allow men to interpret His doctrine as they chose, and therefore He established the Church. All these propositions are so unjust and unfounded, that one is actually ashamed to refute them. In no place, and in no manner whatsoever, save in the assertion of the Church, is it seen that either God or Christ can ever have founded anything like the Church in its ecclesiastical sense. There is a distinct and evident warning in the New Testament against the Church, as an outside authority, in the passage which bids the disciples of Christ call no man father or master. But nowhere is there a word in regard to the establishment of what the ecclesiastics call the Church. The word "church" is used in the New Testament twice, once in speaking of the assembly which is to decide a dispute; the second time in connection with the obscure words in regard to the rock, Peter, and the gates of hell. From these two references, where the word is used only in the sense of an assembly, men have derived the institution which we recognize at present under the same of the Church.
But Christ could by no means have founded a church, that is, what we understand by that word at the present time, because nothing like our Church, as we know it in these days, with the sacraments, the hierarchy, and above all the establishment of infallibility, was to be found either in the words of Christ, or in the ideas of the men of those times.
Because men have called something which has been established since, by the same word that Christ used in regard to another thing, by no means gives them a right to assert that Christ founded only one true Church.
Moreover, if Christ had it in his mind to establish a church which was to be the depository of the whole doctrine and faith, He would surely have expressed this so plainly and clearly, and would have given, apart from all stories of miracles which are repeated with every variety of superstition, such signs as would leave no doubt as to its authenticity; yet this was not the case, and now, as always, one finds different institutions, each one calling itself the only true Church.
The Catholic catechism says: "L'Eglise est la société des fidèles établie par N. – S. Jésus-Christ, répandue sur toute la terre et soumise à l'autorité de pasteurs légitimes, principalement notre S. – P. le pape," – meaning by "pasteurs légitimes,"4 a human institution made up of a number of men bound together by a certain organization of which the Pope is the head.
The Orthodox catechism says: "Our Church is a society established on earth by Jesus Christ, united by the divine doctrine and the sacraments under the government and direction of a hierarchy established by the Lord," – those words, "established by the Lord," signifying a Greek hierarchy, composed of certain men who are ordained to fill certain places.
The Lutheran catechism says: "Our Church is a holy Christian society of believers under Christ, our Master, in which the Holy Ghost, by means of the Bible and the sacraments, offers, communicates, and dispenses the divine salvation," – meaning by that, that the Catholic Church is in error, and has fallen away from grace, and that the genuine tradition has been preserved in Protestantism.
For Catholics the divine Church is identified with the Pope and the Roman hierarchy. For the Orthodox it is identified with the institution of the Eastern and Russian hierarchy.5 For Lutherans the divine Church signifies a congregation of men who acknowledge the Bible and the Lutheran catechism.
When those who belong to any one of the existing churches speak of the beginnings of Christianity, they generally use the word "church" in the singular, as though there had never been but one church. This is quite unfair. The Church, which as an institution declares itself to be the depository of infallible truth, did not arise until there were already two.
While the faithful still agreed among themselves, the congregation was united, and there was no occasion for calling itself a church. It was only when it separated into two hostile parties that each party felt obliged to assert its possession of the truth by claiming infallibility.
During the course of the controversies between the two parties, while each one claimed infallibility for itself and declared its opponent heretical, arose the idea of the one church.
We know that there was a church in the year 51, which granted the admission of the uncircumcised, and we know it only because there was another, the Jewish Church, which denied their right to membership.
If at the present time there is a Catholic
The Church is the society of the faithful, established by our Lord Jesus Christ, diffused throughout the world, subject to the authority of its lawful pastors and our holy father the Pope.
The definition of Homiakov, which had a certain success among the Russians, does not help the case, if one believes with him that the Orthodox is the only true Church. Homiakov asserts that a church is a society of men (without distinction between the ecclesiastics and the laity) united by love, and to whom the truth is revealed ("Let us love one another, that we may unanimously profess," etc.), and that such a church is, in the first place, one that professes the Nicene creed, and, secondly, one which, after the division of the churches, refused to recognize the authority of the Pope and the new dogmas. With such a definition as this, the difficulty of identifying a church which is united by love with a church professing the Nicene creed, and the accuracy of Photius, as Homiakov would have it, is still greater. Hence the statement of Homiakov that this church united by love, and therefore holy, is the same as that of the Greek hierarchy, is still more arbitrary than the assertions of the Catholics and the old Greek Orthodox believers. If we admit the existence of the Church according to the idea of Homiakov, that is, as a society of men united by love and truth, then all that any man can say in regard to it, is that it would be most desirable to be a member of that society, – if such an one exists, – that is, to live in the spirit of love and truth; but there are no outward manifestations by which one could either acknowledge one's self, or recognize others as members of this holy society, or exclude one's self from it, for there is no outward institution to be found which corresponds to that idea.