The Kingdom of God Is Within You

there are conditions, situations, when directly the opposite should be done, that is, that we should judge, wage war, execute. Thus, in reference to the commandment about nonresistance to evil, they in the majority of cases preach how not to fulfil it. The fulfilment of this commandment, they say, is very difficult and is characteristic only of perfection. But how can it help but be difficult, when its breach is not only not prohibited, but is also directly encouraged, when they directly bless the courts, prisons, guns, cannon, armies, battles? Consequently it is not true that this commandment is recognized by the church preachers as of equal significance with the other commandments. The church preachers simply do not recognize it, and only because they do not dare to confess it, try to conceal their failure to recognize it.

Such is the fourth method of answers.

The fifth method, the most refined, most popular, and most powerful one, consists in begging the question, in making it appear as though the question had long ago been decided by someone in an absolutely clear and satisfactory manner, and as though it were not worth while to speak of it. This method is employed by more or less cultivated ecclesiastic writers, that is, such as feel the laws of logic to be obligatory for them. Knowing that the contradiction which exists between Christ’s teaching, which we profess in words, and the whole structure of our life cannot be solved with words, and that, by touching it, we can only make it more obvious, they with greater or lesser agility get around it, making it appear that the question about the connection of Christianity with violence has been decided or does not exist at all.8

The majority of the ecclesiastic critics of my book employ this method. I could adduce dozens of such criticisms, in which without exception one and the same thing is repeated: they speak of everything but the chief subject of the book. As a characteristic example of such criticisms, I shall quote an article by the famous, refined English writer and preacher, Farrar, a great master, like many learned theologians, of evasions and reticence. This article was printed in the American periodical, Forum, in October, 1888.

Having conscientiously given a short review of my book, Farrar says:

“Tolstoy came to the conclusion that a coarse deceit had been palmed upon the world when these words were held by civil society to be compatible with war, courts of justice, capital punishment, divorce, oaths, national prejudice, and indeed with most of the institutions of civil and social life. He now believes that the Kingdom of God would come if all men kept these five commandments,⁠ ⁠… 1. Live in peace with all men; 2. Be pure; 3. Take no oaths; 4. Never resist evil; 5. Renounce national distinctions.⁠ ⁠…

“Most of the Bible does not seem to him to reflect the spirit of Christ at all, though it has been brought into artificial and unwarrantable connection with it. Hence he rejects the chief doctrines of the church: that of the Atonement by blood, that of the Trinity, that of the descent of the Holy Ghost upon the Apostles⁠ ⁠… and believes himself to be the immediate disciple of Christ alone.

“Is this interpretation of Christ a true one?” he asks. “Are all men bound, or is any man bound, to act as this great writer has done?”

One just hopes that in reply to this essential question, which alone could have urged the man to write an article on the book, he will say that this interpretation of Christ’s teaching is correct, or that it is not correct, and so will prove why, and will give another, a correct interpretation to the words which I interpret incorrectly. But nothing of the kind is done. Farrar only expresses his conviction that, “though actuated by the noblest sincerity, Count Tolstoy has been misled by partial and one-sided interpretations of the meaning of the Gospel and the mind and will of Christ.”

No explanation is given as to what this error consists in, but all there is said, is: “To enter into the proof of this is impossible in this article, for I have already exceeded the space at my command.”

And he concludes with an easy mind:

“Meanwhile the reader who feels troubled lest it should be his duty also to forsake all conditions of his life, and to take up the position and work of a common laborer, may rest for the present on the principle, Securus judicat orbis terrarum.9 With few and rare exceptions, the whole of Christendom, from the days of the apostles down to our own, has come to the firm conclusion that it was the object of Christ to lay down great eternal principles, but not disturb the bases and revolutionize the institutions of all human society, which themselves rest on divine sanction as well as on inevitable conditions. Were it my object to prove how untenable is the doctrine of communism, based by Tolstoy upon the divine paradoxes (sic!), which can be interpreted on only historical principles in accordance with the whole method of the teaching of Jesus, it would require an ampler canvas than I have here at my disposal.”

What a misfortune⁠—he has not any space! And, strange to say, space has been lacking for fifteen centuries, to prove that Christ, whom we profess, said something different from what He said. They could prove it, if they only wanted to. However, it does not pay to prove what everybody knows. It is enough to say: “Securus judicat orbis terrarum.”

And such are, without exception, all the criticisms of the cultivated believers, who, therefore, do not understand the perilousness of their position. The only way out for them is the hope that, by using the authority of the church, of antiquity, of holiness, they may be able to confuse the reader and draw him away from the thought of reading the Gospel for