The Kingdom of God Is Within You Leo Tolstoy (great novels of all time txt) 📖

Christians at emancipating themselves from the power of state, must be maintained for the sake of the majority of men.” Thus speak the defenders of the state. “Without the state the evil men do violence to the good and rule over them, but the power of state makes it possible for the good to keep the evil in check,” they say.

But, in asserting this, the defenders of the existing order of things decide in advance the justice of the position which it is for them to prove. In saying that without the power of state the evil men would rule over the good, they take it for granted that the good are precisely those who at the present time have power, and the bad the same who are now subjugated. But it is precisely this that has to be proved. This would be true only if in our world took place what really does not take place, but is supposed to take place, in China, namely, that the good are always in power, and that, as soon as at the helm of the government stand men who are not better than those over whom they rule, the citizens are obliged to depose them. Thus it is supposed to be in China, but in reality this is not so, and cannot be so, because, in order to overthrow the power of the violating government, it is not enough to have the right to do so⁠—one must also have the force. Consequently this is only assumed to be so even in China; but in our Christian world this has never even been assumed. In our world there is not even any foundation for assuming that better men or the best should rule, and not those who have seized the power and retain it for themselves and for their descendants. Better men are absolutely unable to seize the power and to retain it.

In order to get the power and retain it, it is necessary to love power; but love of power is not connected with goodness, but with qualities which are the opposite of goodness, such as pride, cunning, cruelty.

Without self-aggrandizement and debasement of others, without hypocrisy, deceit, prisons, fortresses, executions, murders, a power can neither arise nor maintain itself.

“If the power of state be abolished, the more evil men will rule over the less evil ones,” say the defenders of the state. But if the Egyptians subjugated the Jews, the Persians the Egyptians, the Macedonians the Persians, the Romans the Greeks, the barbarians the Romans, is it possible that all those who have subjugated were better than those whom they subjugated?

And similarly, in the transference of the power in one state from one set of persons to another, has the power always passed into the hands of those who were better? When Louis XV was deposed, and Robespierre and later Napoleon ruled, who did rule? Better or worse men? And when did better men rule, when men from Versailles or from the Commune were in power? or when Charles I or Cromwell was at the head of the government? or when Peter III was Tsar or when he was killed, and the sovereign was Catherine for one part of Russia and Pugachév for the other? Who was then evil and who good?

All men in power assert that their power is necessary in order that the evil men may not do violence to the good, meaning by this that they are those same good men, who protect others against the evil men.

But to rule means to do violence, and to do violence means to do what the other man, on whom the violence is exerted, does not wish to have done to him, and what, no doubt, he who exerts the violence would not wish to have done to himself; consequently, to rule means to do to another what we do not wish to have done to ourselves, that is, to do evil.

To submit means to prefer suffering to violence. But to prefer suffering to violence means to be good, or at least less evil than those who do to another what they do not wish to have done to themselves.

And so all the probabilities are in favor of the fact that not those who are better than those over whom they rule, but, on the contrary, those who are worse, have always been and even now are in power. There may also be worse men among those who submit to the power, but it cannot be that better men should rule over worse men.

This was impossible to assume in case of the pagan inexact definition of goodness; but with the Christian lucid and exact definition of goodness and evil, it is impossible to think so. If more or less good men, more or less bad men, cannot be distinguished in the pagan world, the Christian conception of good and evil has so clearly defined the symptoms of the good and the evil, that they can no longer be mistaken. According to Christ’s teaching the good are those who humble themselves, suffer, do not resist evil with force, forgive offences, love their enemies; the evil are those who exalt themselves, rule, struggle, and do violence to people, and so, according to Christ’s teaching, there is no doubt as to where the good are among the ruling and the subjugated. It even sounds ridiculous to speak of ruling Christians.

The non-Christians, that is, those who base their lives on the worldly good, must always rule over Christians, over those who assume that their lives consist in the renunciation of this good.

Thus it has always been and it has become more and more definite, in proportion as the Christian teaching has been disseminated and elucidated.

The more the true Christianity spread and entered into the consciousness of men, the less it was possible for Christians to be among the rulers, and the easier it grew for non-Christians to rule over Christians.

“The abolition of the