The Kingdom of God Is Within You by Leo Nikoleyevich Tolstoy (reading diary .txt) đź“–
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original meaning, aid the more incomprehensible it became.
Thus it was from the earliest times, and so it went on, constantly
increasing, till it reached in our day the logical climax of the
dogmas of transubstantiation and the infallibility of the Pope, or
of the bishops, or of Scripture, and of requiring a blind faith
rendered incomprehensible and utterly meaningless, not in God, but
in Christ, not in a doctrine, but in a person, as in Catholicism,
or in persons, as in Greek Orthodoxy, or in a book, as in
Protestantism. The more widely Christianity was diffused, and the
greater the number of people unprepared for it who were brought
under its sway, the less it was understood, the more absolutely
was its infallibility insisted on, and the less possible it became
to understand the true meaning of the doctrine. In the times of
Constantine the whole interpretation of the doctrine had been
already reduced to a R�SUM�—supported by the temporal authority—
of the disputes that had taken place in the Council—to a creed
which reckoned off—I believe in so and so, and so and so, and so
and so to the end—to one holy, Apostolic Church, which means the
infallibility of those persons who call themselves the Church. So
that it all amounts to a man no longer believing in God nor
Christ, as they are revealed to him, but believing in what the
Church orders him to believe in.
But the Church is holy; the Church was founded by Christ. God
could not leave men to interpret his teaching at random—therefore
he founded the Church. All those statements are so utterly untrue
and unfounded that one is ashamed to refute them. Nowhere nor in
anything, except in the assertion of the Church, can we find that
God or Christ founded anything like what Churchmen understand by
the Church. In the Gospels there is a warning against the Church,
as it is an external authority, a warning most clear and obvious
in the passage where it is said that Christ’s followers should
“call no man master.” But nowhere is anything said of the
foundation of what Churchmen call the Church.
The word church is used twice in the Gospels—once in the sense of
an assembly of men to decide a dispute, the other time in
connection with the obscure utterance about a stone—Peter, and
the gates of hell. From these two passages in which the word
church is used, in the signification merely of an assembly, has
been deduced all that we now understand by the Church.
But Christ could not have founded the Church, that is, what we now
understand by that word. For nothing like the idea of the Church
as we know it now, with its sacraments, miracles, and above all
its claim to infallibility, is to be found either in Christ’s
words or in the ideas of the men of that time.
The fact that men called what was formed afterward by the same
word as Christ used for something totally different, does not give
them the right to assert that Christ founded the one, true Church.
Besides, if Christ had really founded such an institution as the
Church for the foundation of all his teaching and the whole faith,
he would certainly have described this institution clearly and
definitely, and would have given the only true Church, besides
tales of miracles, which are used to support every kind of
superstition, some tokens so unmistakable that no doubt of its
genuineness could ever have arisen. But nothing of the sort was
done by him. And there have been and still are different
institutions, each calling itself the true Church.
The Catholic catechism says: “L’�glise est la soci�t� des fid�les
�tablie par notre Seigneur J�sus Christ, r�pandue sur toute la
terre et soumise � l’authorit� des pasteurs l�gitimes,
principalement notre Saint P�re le Pape,” [see Footnote]
understanding by the words “pasteurs l�gitimes” an association of
men having the Pope at its head, and consisting of certain
individuals bound together by a certain organization.
[Footnote: “The Church is the society of the faithful,
established by our Lord Jesus Christ, spread over the
whole earth, and subject to the authority of its lawful
pastors, and chief of them our Holy Father the Pope.”
The Greek Orthodox catechism says: “The Church is a society
founded upon earth by Jesus Christ, which is united into one
whole, by one divine doctrine and by sacraments, under the rule
and guidance of a priesthood appointed by God,” meaning by the
“priesthood appointed by God” the Greek Orthodox priesthood,
consisting of certain individuals who happen to be in such or such
positions.
The Lutheran catechism says: “The Church is holy Christianity, or
the collection of all believers under Christ, their head, to whom
the Holy Ghost through the Gospels and sacraments promises,
communicates, and administers heavenly salvation,” meaning that
the Catholic Church is lost in error, and that the true means of
salvation is in Lutheranism.
For Catholics the Church of God coincides with the Roman
priesthood and the Pope. For the Greek Orthodox believer the
Church of God coincides with the establishment and priesthood of
Russia. [See Footnote]
[Footnote: Homyakov’s definition of the Church, which
was received with some favor among Russians, does not
improve matters, if we are to agree with Homyakov in
considering the Greek Orthodox Church as the one true
Church. Homyakov asserts that a church is a collection
of men (all without distinction of clergy and laymen)
united together by love, and that only to men united by
love is the truth revealed (let us love each other, that
in the unity of thought, etc.), and that such a church
is the church which, in the first place, recognizes the
Nicene Creed, and in the second place does not, after
the division of the churches, recognize the popes and
new dogmas. But with such a definition of the church,
there is still more difficulty in reconciling, as
Homyakov tries to do, the church united by love with
the church that recognizes the Nicene Creed and the
doctrine of Photius. So that Homyakov’s assertion that
this church, united by love, and consequently holy,
is the same church as the Greek Orthodox priesthood
profess faith in, is even more arbitrary than the
assertions of the Catholics or the Orthodox. If we
admit the idea of a church in the sense Homyakov
gives to it—that is, a body of men bound together
by love and truth—then all that any man can predicate
in regard to this body, if such an one exists, is
its love and truth, but there can be no outer signs
by which one could reckon oneself or another as a
member of this holy body, nor by which one could put
anyone outside it; so that no institution having
an external existence can correspond to this idea.
For Lutherans the Church of God coincides with a body of men who
recognize the authority of the Bible and Luther’s catechism.
Ordinarily, when speaking of the rise of Christianity, men
belonging to one of the existing churches use the word church in
the singular, as though there were and had been only one church.
But this is absolutely incorrect. The Church, as an institution
which asserted that it possessed infallible truth, did not make
its appearance singly; there were at least two churches directly
this claim was made.
While believers were agreed among themselves and the body was one,
it had no need to declare itself as a church. It was only when
believers were split up into opposing parties, renouncing one
another, that it seemed necessary to each party to confirm their
own truth by ascribing to themselves infallibility. The
conception of one church only arose when there were two sides
divided and disputing, who each called the other side heresy, and
recognized their own side only as the infallible church.
If we knew that there was a church which decided in the year 51 to
receive the uncircumcised, it is only so because there was another
church—of the Judaists—who decided to keep the uncircumcised
out.
If there is a Catholic Church now which asserts its own
infallibility, that is only because there are churches—Greco-Russian, Old Orthodox, and Lutheran—each asserting its own
infallibility and denying that of all other churches. So that the
one Church is only a fantastic imagination which has not the least
trace of reality about it.
As a real historical fact there has existed, and still exist,
several bodies of men, each asserting that it is the one Church,
founded by Christ, and that all the others who call themselves
churches are only sects and heresies.
The catechisms of the churches of the most world-wide influence—
the Catholic, the Old Orthodox, and the Lutheran—openly assert
this.
In the Catholic catechism it is said: “Quels sont ceux qui sont
hors de l’�glise? Les infid�les, les h�r�tiques, les
schismatiques.” [Footnote: “Who are those who are outside the
Church? Infidels, heretics, and schismatics.”] The so-called
Greek Orthodox are regarded as schismatics, the Lutherans as
heretics; so that according to the Catholic catechism the only
people in the Church are Catholics.
In the so-called Orthodox catechism it is said: By the one
Christian Church is understood the Orthodox, which remains fully
in accord with the Universal Church. As for the Roman Church and
other sects (the Lutherans and the rest they do not even dignify
by the name of church), they cannot be included in the one true
Church, since they have themselves separated from it.
According to this definition the Catholics and Lutherans are
outside the Church, and there are only Orthodox in the Church.
The Lutheran catechism says: “Die wahre kirche wird darein
erkannt, dass in ihr das Wort Gottes lauter und rein ohne
Menschenzus�tze gelehrt and die Sacramente treu nach Christi
Einsetzung gewahret werden.” [Footnote: “The true Church will be
known by the Word of God being studied clear and unmixed with
man’s additions and the sacraments being maintained faithful to
Christ’s teaching.”
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
there are only Protestants.
The Catholics assert that the Holy Ghost has been transmitted
without a break in their priesthood. The Orthodox assert that the
same Holy Ghost has been transmitted without a break in their
priesthood. The Arians asserted that the Holy Ghost was
transmitted in their priesthood (they asserted this with just as
much right as the churches in authority now). The Protestants of
every kind—Lutherans, Reformed Church, Presbyterians, Methodists,
Swedenborgians, Mormons—assert that the Holy Ghost is only
present in their communities. If the Catholics assert that the
Holy Ghost, at the time of the division of the Church into Arian
and Greek, left the Church that fell away and remained in the one
true Church, with precisely the same right the Protestants of
every denomination can assert that at the time of the separation
of their Church from the Catholic the Holy Ghost left the Catholic
and passed into the Church they professed. And this is just what
they do.
Every church traces its creed through an uninterrupted
transmission from Christ and the Apostles. And truly every
Christian creed that has been derived from Christ must have come
down to the present generation through a certain transmission.
But that does not prove that it alone of all that has been
transmuted, excluding all the rest, can be the sole truth,
admitting of no doubt.
Every branch in a tree comes from the root in unbroken connection;
but the fact that each branch comes from the one root, does not
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