The Kingdom of God Is Within You

the elaborateness of the religious rules of Judaism, where, according to Isaiah, there was rule upon rule, and amidst the Roman legislation, which was worked out to a great degree of perfection, there appeared a teaching which not only denied all the divinities⁠—every fear of them, every divination and faith in them⁠—but also all human institutions and every necessity for them. In the place of all the rules of former faiths, this teaching advanced only the model of an inner perfection of truth and of love in the person of Christ, and the consequences of this inner perfection, attainable by men⁠—the external perfection, as predicted by the prophets⁠—the kingdom of God, in which all men will stop warring, and all will be taught by God and united in love, and the lion will lie with the lamb. In place of the threats of punishments for the noncompliance with the rules, which were made by the former laws, both religious and political, in place of the enticement of rewards for fulfilling them, this teaching called men to itself only by its being the truth. John 7:17: “If any man wants to know of this doctrine, whether it be of God, let him fulfil it.” John 8:46: “If I say the truth, why do ye not believe me?” Why do you seek to kill a man who has told you the truth? The truth alone will free you. God must be professed in truth only. The whole teaching will be revealed and will be made clear by the spirit of truth. Do what I say, and you will know whether what I say is true.

No proofs were given of the teaching, except the truth, except the correspondence of the teaching with the truth. The whole teaching consisted in the knowledge of the truth and in following it, in a greater and ever greater approximation to it, in matters of life. According to this teaching, there are no acts which can justify a man, make him righteous; there is only the model of truth which attracts all hearts, for the inner perfection⁠—in the person of Christ, and for the outer⁠—in the realization of the kingdom of God. The fulfilment of the teaching is only in the motion along a given path, in the approximation to perfection⁠—the inner⁠—the imitation of Christ, and the outer⁠—the establishment of the kingdom of God. A man’s greater or lesser good, according to this teaching, depends, not on the degree of perfection which he attains, but on the greater or lesser acceleration of motion.

The motion toward perfection of the publican, of Zacchæus, of the harlot, of the robber on the cross, is, according to this teaching, a greater good than the immovable righteousness of the Pharisee. A sheep gone astray is more precious than ninety-nine who have not. The prodigal son, the lost coin which is found again, is more precious, more loved by God than those who were not lost.

Every condition is, according to this teaching, only a certain step on the road toward the unattainable inner and outer perfection, and so has no meaning. The good is only in the motion toward perfection; but the stopping at any stage whatsoever is only a cessation of the good.

“Let not thy left hand know what thy right hand doeth,” and “No man, having put his hand to the plow, and looking back, is fit for the kingdom of God.” “Rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.” “Be ye perfect as your Father which is in Heaven is perfect.” “Seek the kingdom of God and His righteousness.”

The fulfilment of the teaching is only in unceasing motion⁠—in the attainment of a higher and ever higher truth, and in an ever greater realization of the same in oneself by means of an ever increasing love, and outside of oneself by an ever greater realization of the kingdom of God.

It is evident that, having appeared in the midst of the Jewish and the pagan world, this teaching could not have been accepted by the majority of men, who lived a life entirely different from the one which this teaching demanded; and that it could not even be comprehended in its full significance by those who accepted it, as it was diametrically opposed to their former views.

Only by a series of misconceptions, blunders, one-sided explanations, corrected and supplemented by generations of men, was the meaning of the Christian teaching made more and more clear to men. The Christian world-conception affected the Jewish and the pagan conceptions, and the Jewish and pagan conceptions affected the Christian world-conception. And the Christian, as being vital, penetrated the reviving Jewish and pagan conceptions more and more, and stood forth more and more clearly, freeing itself from the false admixture, which was imposed upon it. Men came to comprehend the meaning better and better, and more and more realized it in life.

The longer humanity lived, the more and more was the meaning of Christianity made clear to it, as indeed it could not and cannot be otherwise with any teaching about life.

The subsequent generations corrected the mistakes of their predecessors, and more and more approached the comprehension of its true meaning. Thus it has been since the earliest times of Christianity. And here, in the earliest times, there appeared men, who began to assert that the meaning which they ascribed to the teaching was the only true one, and that as a proof of it served the supernatural phenomena which confirmed the correctness of their comprehension.

It was this that was the chief cause, at first, of the failure to comprehend the teaching, and later, of its complete corruption.

It was assumed that Christ’s teaching was not transmitted to men like any other truth, but in a special, supernatural manner, so that the truth of the comprehension of the teaching was not proved by the correspondence of what was transmitted with the demands of reason and of the whole