The Kingdom of God Is Within You by Leo Nikoleyevich Tolstoy (reading diary .txt) đź“–
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side of the Church. Wherever there is a church, there must be the
conception of heresy. A church is a body of men who assert that
they are in possession of infallible truth. Heresy is the opinion
of the men who do not admit the infallibility of the Church’s
truth.
Heresy makes its appearance in the Church. It is the effort to
break through the petrified authority of the Church. All effort
after a living comprehension of the doctrine has been made by
heretics. Tertullian, Origen, Augustine, Luther, Huss,
Savonarola, Helchitsky, and the rest were heretics. It could not
be otherwise.
The follower of Christ, whose service means an ever-growing
understanding of his teaching, and an ever-closer fulfillment of
it, in progress toward perfection, cannot, just because he is a
follower, of Christ, claim for himself or any other that he
understands Christ’s teaching fully and fulfills it. Still less
can he claim this for any body of men.
To whatever degree of understanding and perfection the follower of
Christ may have attained, he always feels the insufficiency of his
understanding and fulfillment of it, and is always striving toward
a fuller understanding and fulfillment. And therefore, to assert
of one’s self or of any body of men, that one is or they are in
possession of perfect understanding and fulfillment of Christ’s
word, is to renounce the very spirit of Christ’s teaching.
Strange as it may seem, the churches as churches have always been,
and cannot but be, institutions not only alien in spirit to
Christ’s teaching, but even directly antagonistic to it. With
good reason Voltaire calls the Church l’inf�me; with good reason
have all or almost all so-called sects of Christians recognized
the Church as the scarlet woman foretold in the Apocalypse; with
good reason is the history of the Church the history of the
greatest cruelties and horrors.
The churches as churches are not, as many people suppose,
institutions which have Christian principles for their basis, even
though they may have strayed a little away from the straight path.
The churches as churches, as bodies which assert their own
infallibility, are institutions opposed to Christianity. There is
not only nothing in common between the churches as such and
Christianity, except the name, but they represent two principles
fundamentally opposed and antagonistic to one another. One
represents pride, violence, self-assertion, stagnation, and death;
the other, meekness, penitence, humility, progress, and life.
We cannot serve these two masters; we have to choose between
them.
The servants of the churches of all denominations, especially of
later times, try to show themselves champions of progress in
Christianity. They make concessions, wish to correct the abuses
that have slipped into the Church, and maintain that one cannot,
on account of these abuses, deny the principle itself of a
Christian church, which alone can bind all men together in unity
and be a mediator between men and God. But this is all a mistake.
Not only have churches never bound men together in unity; they
have always been one of the principal causes of division between
men, of their hatred of one another, of wars, battles,
inquisitions, massacres of St. Bartholomew, and so on. And the
churches have never served as mediators between men and God. Such
mediation is not wanted, and was directly forbidden by Christ, who
has revealed his teaching directly and immediately to each man.
But the churches set up dead forms in the place of God, and far
from revealing God, they obscure him from men’s sight. The
churches, which originated from misunderstanding of Christ’s
teaching and have maintained this misunderstanding by their
immovability, cannot but persecute and refuse to recognize all
true understanding of Christ’s words. They try to conceal this,
but in vain; for every step forward along the path pointed out for
us by Christ is a step toward their destruction.
To hear and to read the sermons and articles in which Church
writers of later times of all denominations speak of Christian
truths and virtues; to hear or read these skillful arguments that
have been elaborated during centuries, and exhortations and
professions, which sometimes seem like sincere professions, one is
ready to doubt whether the churches can be antagonistic to
Christianity. “It cannot be,” one says, “that these people who
can point to such men as Chrysostom, F�nelon, Butler, and others
professing the Christian faith, were antagonistic to
Christianity.” One is tempted to say, “The churches may have
strayed away from Christianity, they may be in error, but they
cannot be hostile to it.” But we must look to the fruit to judge
the tree, as Christ taught c us. And if we see that their fruits
were evil, that the results of their activity were antagonistic to
Christianity, we cannot but admit that however good the men were—
the work of the Church in which these men took part was not
Christian. The goodness and worth of these men who served the
churches was the goodness and worth of the men, and not of the
institution they served. All the good men, such as Francis of
Assisi, and Francis of Sales, our Tihon Zadonsky, Thomas ďż˝ Kempis,
and others, were good men in spite of their serving an institution
hostile to Christianity, and they would have been still better if
they had not been under the influence of the error which they were
serving.
But why should we speak of the past and judge from the past, which
may have been misrepresented and misunderstood by us? The
churches, with their principles and their practice, are not a
thing of the past. The churches are before us to-day, and we can
judge of them to some purpose by their practical activity, their
influence on men.
What is the practical work of the churches to-day? What is their
influence upon men? What is done by the churches among us, among
the Catholics and the Protestants of all denominations—what is
their practical work? and what are the results of their practical
work?
The practice of our Russian so-called Orthodox Church is plain to
all. It is an enormous fact which there is no possibility of
hiding and about which there can be no disputing.
What constitutes the practical work of this Russian Church, this
immense, intensely active institution, which consists of a
regiment of half a million men and costs the people tens of
millions of rubles?
The practical business of the Church consists in instilling by
every conceivable means into the mass of one hundred millions of
the Russian people those extinct relics of beliefs for which there
is nowadays no kind of justification, “in which scarcely anyone
now believes, and often not even those whose duty it is to diffuse
these false beliefs.” To instill into the people the formulas of
Byzantine theology, of the Trinity, of the Mother of God, of
Sacraments, of Grace, and so on, extinct conceptions, foreign to
us, and having no kind of meaning for men of our times,
forms only one part of the work of the Russian Church. Another
part of its practice consists in the maintenance of idol-worship
in the most literal meaning of the word; in the veneration of holy
relics, and of ikons, the offering of sacrifices to them, and the
expectation of their answers to prayer. I am not going to speak
of what is preached and what is written by clergy of scientific or
liberal tendencies in the theological journals. I am going to
speak of what is actually done by the clergy through the wide
expanse of the Russian land among a people of one hundred
millions. What do they, diligently, assiduously, everywhere
alike, without intermission, teach the people? What do they
demand from the people in virtue of their (so-called) Christian
faith?
I will begin from the beginning with the birth of a child. At the
birth of a child they teach them that they must recite a prayer
over the child and mother to purify them, as though without this
prayer the mother of a newborn child were unclean. To do this the
priest holds the child in his arms before the images of the saints
(called by the people plainly gods) and reads words of exorcizing
power, and this purifies the mother. Then it is suggested to the
parents, and even exacted of them, under fear of punishment for
non-fulfillment, that the child must be baptized; that is, be
dipped by the priest three times into the water, while certain
words, understood by no one, are read aloud, and certain actions,
still less understood, are performed; various parts of the body
are rubbed with oil, and the hair is cut, while the sponsors blow
and spit at an imaginary devil. All this is necessary to purify
the child and to make him a Christian. Then it is instilled into
the parents that they ought to administer the sacrament to the
child, that is, give him, in the guise of bread and wine, a
portion of Christ’s body to eat, as a result of which the child
receives the grace of God within it, and so on. Then it is
suggested that the child as it grows up must be taught to pray.
To pray means to place himself directly before the wooden boards
on which are painted the faces of Christ, the Mother of God, and
the saints, to bow his head and his whole body, and to touch his
forehead, his shoulders and his stomach with his right hand,
holding his fingers in a certain position, and to utter some words
of Slavonic, the most usual of which as taught to all children
are: Mother of God, virgin, rejoice thee, etc., etc.
Then it is instilled into the child as it is brought up that at
the sight of any church or ikon he must repeat the same action—i.
e., cross himself. Then it is instilled into him that on holidays
(holidays are the days on which Christ was born, though no one
knows when that was, on which he was circumcised, on which the
Mother of God died, on which the cross was carried in procession,
on which ikons have been set up, on which a lunatic saw a vision,
and so on)—on holidays he must dress himself in his best clothes
and go to church, and must buy candles and place them there before
the images of the saints. Then he must give offerings and prayers
for the dead, and little loaves to be cut up into three-cornered
pieces, and must pray many times for the health and prosperity of
the Tzar and the bishops, and for himself and his own affairs, and
then kiss the cross and the hand of the priest.
Besides these observances, it is instilled into him that at
least once a year he must confess. To confess means to go to the
church and to tell the priest his sins, on the theory that this
informing a stranger of his sins completely purifies him from
them. And after that he must eat with a little spoon a morsel of
bread with wine, which will purify him still more. Next it is
instilled into him that if a man and woman want their physical
union to be sanctified they must go to church, put on metal
crowns, drink certain potions, walk three times round a table to
the sound of singing, and that then the physical union of a man
and woman becomes sacred and altogether different from all other
such unions.
Further it is instilled into him in his life that he must observe
the following rules: not to eat butter or milk on certain days,
and on certain other days to sing Te Deums and requiems for the
dead, on holidays to entertain the priest and
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