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The Kingdom of God is within you

L >> Leo Tolstoy >> The Kingdom of God is within you




The Christian doctrine is presented to the men of our world to-day
as a doctrine which everyone has known so long and accepted so
unhesitatingly in all its minutest details that it cannot be
understood in any other way than it is understood now.

Christianity is understood now by all who profess the doctrines of
the Church as a supernatural miraculous revelation of everything
which is repeated in the Creed. By unbelievers it is regarded as
an illustration of man's craving for a belief in the supernatural,
which mankind has now outgrown, as an historical phenomenon which
has received full expression in Catholicism, Greek Orthodoxy, and
Protestantism, and has no longer any living significance for us.
The significance of the Gospel is hidden from believers by the
Church, from unbelievers by Science.

I will speak first of the former. Eighteen hundred years ago
there appeared in the midst of the heathen Roman world a strange
new doctrine, unlike any of the old religions, and attributed to a
man, Christ.

This new doctrine was in both form and content absolutely new to
the Jewish world in which it originated, and still more to the
Roman world in which it was preached and diffused.

In the midst of the elaborate religious observances of Judaism, in
which, in the words of Isaiah, law was laid upon law, and in the
midst of the Roman legal system worked out to the highest point of
perfection, a new doctrine appeared, which denied not only every
deity, and all fear and worship of them, but even all human
institutions and all necessity for them. In place of all the
rules of the old religions, this doctrine sets up only a type of
inward perfection, truth, and love in the person of Christ, and--
as a result of this inward perfection being attained by men--also
the outward perfection foretold by the Prophets--the kingdom of
God, when all men will cease to learn to make war, when all shall
be taught of God and united in love, and the lion will lie down
with the lamb. Instead of the threats of punishment which all the
old laws of religions and governments alike laid down for non-
fulfillment of their rules, instead of promises of rewards for
fulfillment of them, this doctrine called men to it only because
it was the truth. John vii. 17: "If any man will do His will, he
shad know of the doctrine whether it be of God." John viii. 46:
"If I say the truth, why do ye not believe me? But ye seek to
kill me, a man that hath told you the truth. Ye shall know the
truth, and the truth shall make you free. God is a spirit, and
they that worship him must worship him in spirit and in truth.
Keep my sayings, and ye shall know of my sayings whether they be
true." No proofs of this doctrine were offered except its truth,
the correspondence of the doctrine with the truth. The whole
teaching consisted in the recognition of truth and following it,
in a greater and greater attainment of truth, and a closer and
closer following of it in the acts of life. There are no acts in
this doctrine which could justify a man and make him saved. There
is only the image of truth to guide-him, for inward perfection in
the person of Christ, and for outward perfection in the
establishment of the kingdom of God. The fulfillment of this
teaching consists only in walking in the chosen way, in getting
nearer to inward perfection in the imitation of Christ, and
outward perfection in the establishment of the kingdom of God.
The greater or less blessedness of a man depends, according to
this doctrine, not on the degree of perfection to which he has
attained, but on the greater or less swiftness with which he
is pursuing it.

The progress toward perfection of the publican of the publican
Zaccheus, of the woman that was a sinner, of the robber on the
cross, is a greater state of blessedness, according to this
doctrine, than the stationary righteousness of the Pharisee. The
lost sheep is dearer than ninety-nine that were not lost. The
prodigal son, the piece of money that was lost and found again,
are dearer, more precious to God than those which have not been
lost.

Every condition, according to this doctrine, is only a particular
step in the attainment of inward and outward perfection, and
therefore has no significance of itself. Blessedness consists in
progress toward perfection; to stand still in any condition
whatever means the cessation of this blessedness.

"Let not thy left hand know what they right hand doeth." "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 to
you, but seek rather that your names be written in heaven." "Be
ye perfect even as your Father in heaven is perfect." "Seek ye
first the kingdom of heaven and its righteousness."

The fulfillment of this precept is only to be found in
uninterrupted progress toward the attainment of ever higher truth,
toward establishing more and more firmly an ever greater love
within oneself, and establishing more and more widely the kingdom
of God outside oneself.

It is obvious that, appearing as it did in the midst of the Jewish
and heathen world, such teaching could not be accepted by the
majority of men, who were living a life absolutely different from
what was required by it. It is obvious, too, that even for those
by whom it was accepted, it was so absolutely opposed to all their
old views that it could not be comprehensible in its full
significance.

It has been only by a succession of misunderstandings, errors,
partial explanations, and the corrections and additions of
generations that the meaning of the Christian doctrine has grown
continually more and more clear to men. The Christian view of
life has exerted an influence on the Jewish and heathen, and the
heathen and Jewish view of life has, too, exerted an influence on
the Christian. And Christianity, as the living force, has gained
more and more upon the extinct Judaism and heathenism, and has
grown continually clearer and clearer, as it freed itself from the
admixture of falsehood which had overlaid it. Men went further
and further in the attainment of the meaning of Christianity, and
realized it more and more in life.

The longer mankind lived, the clearer and clearer became the
meaning of Christianity, as must always be the case with every
theory of life.

Succeeding generations corrected the errors of their predecessors,
and grew ever nearer and nearer to a comprehension of the true
meaning. It was thus from the very earliest times of
Christianity. And so, too, from the earliest times of
Christianity there were men who began to assert on their own
authority that the meaning they attribute to the doctrine is the
only true one, and as proof bring forward supernatural occurrences
in support of the correctness of their interpretation.

This was the principal cause at first of the misunderstanding of
the doctrine, and afterward of the complete distortion of it.

It was supposed that Christ's teaching was transmitted to men not
like every other truth, but in a special miraculous way. Thus the
truth of the teaching was not proved by its correspondence with
the needs of the mind and the whole nature of man, but by the
miraculous manner of its transmission, which was advanced as an
irrefutable proof of the truth of the interpretation put on it.
This hypothesis originated from misunderstanding of the teaching,
and its result was to make it impossible to understand it rightly.

And this happened first in the earliest times, when the doctrine
was still not so fully understood and often interpreted wrongly,
as we see by the Gospels and the Acts. The less the doctrine was
understood, the more obscure it appeared and the more necessary
were external proofs of its truth. The proposition that we ought
not to do unto others as we would not they should do unto us, did
not need to be proved by miracles and needed no exercise of faith,
because this proposition is in itself convincing and in harmony
with man's mind and nature; but the proposition that Christ was
God had to be proved by miracles completely beyond our
comprehension.

The more the understanding of Christ's teaching was obscured, the
more the miraculous was introduced into it; and the more the
miraculous was introduced into it, the more the doctrine was
strained from its meaning and the more obscure it became; and the
more it was strained from its meaning and the more obscure it
became, the more strongly its infallibility had to be asserted,
and the less comprehensible the doctrine became.

One can see by the Gospels, the Acts, and the Epistles how from
the earliest times the non-comprehension of the doctrine called
forth the need for proofs through the miraculous and
incomprehensible.

The first example in the book of Acts is the assembly which
gathered together in Jerusalem to decide the question which had
arisen, whether to baptize or not the uncircumcised and those who
had eaten of food sacrificed to idols.

The very fact of this question being raised showed that
those who discussed it did not understand the teaching of Christ,
who rejected all outward observances--ablutions, purifications,
fasts, and sabbaths. It was plainly said, "Not that which goeth
into a man's mouth, but that which cometh out of a man's mouth,
defileth him," and therefore the question of baptizing the
uncircumcised could only have arisen among men who, though they
loved their Master and dimly felt the grandeur of his teaching,
still did not understand the teaching itself very clearly. And
this was the fact.

Just in proportion to the failure of the members of the assembly
to understand the doctrine was their need of external confirmation
of their incomplete interpretation of it. And then to settle this
question, the very asking of which proved their misunderstanding
of the doctrine, there was uttered in this assembly, as is
described in the Acts, that strange phrase, which was for the
first time found necessary to give external confirmation to
certain assertions, and which has been productive of so much evil.

That is, it was asserted that the correctness of what they had
decided was guaranteed by the miraculous participation of the Holy
Ghost, that is, of God, in their decision. But the assertion that
the Holy Ghost, that is, God, spoke through the Apostles, in its
turn wanted proof. And thus it was necessary, to confirm this,
that the Holy Ghost should descend at Pentecost in tongues of fire
upon those who made this assertion. (In the account of it, the
descent of the Holy Ghost precedes the assembly, but the book of
Acts was written much later than both events.) But the descent of
the Holy Ghost too had to be proved for those who had not seen the
tongues of fire (though it is not easy to understand why a tongue
of fire burning above a man's head should prove that what that man
is going to say will be infallibly the truth). And so arose the
necessity for still more miracles and changes, raisings of the
dead to life, and strikings of the living dead, and all those
marvels which have been a stumbling-block to men, of which the
Acts is full, and which, far from ever convincing one of the truth
of the Christian doctrine, can only repel men from it. The result
of such a means of confirming the truth was that the more these
confirmations of truth by tales of miracles were heaped up one
after another, the more the doctrine was distorted from its
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 RÉSUMÉ--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'Église est la société des fidéles
établie par notre Seigneur Jésus Christ, répandue sur toute la
terre et soumise à l'authorité des pasteurs légitimes,
principalement notre Saint Père le Pape," [see Footnote]
understanding by the words "pasteurs légitimes" 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'église? Les infidèles, les hérétiques, 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
Menschenzusätze 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
prove at all that each branch was the only one. It is precisely
the same with the Church. Every church presents exactly the same
proofs of the succession, and even the same miracles, in support
of its authenticity, as every other. So that there is but one
strict and exact definition of what is a church (not of something
fantastic which we would wish it to be, but of what it is and has
been in reality)--a church is a body of men who claim for
themselves that they are in complete and sole possession of the
truth. And these bodies, having in course of time, aided by the
support of the temporal authorities, developed into powerful
institutions, have been the principal obstacles to the diffusion
of a true comprehension of the teaching of Christ.

It could not be otherwise. The chief peculiarity which
distinguished Christ's teaching from previous religions consisted
in the fact that those who accepted it strove ever more and more
to comprehend and realize its teaching. But the Church doctrine
asserted its own complete and final comprehension and realization
of it.

Strange though it may seem to us who have been brought up in the
erroneous view of the Church as a Christian institution, and in
contempt for heresy, yet the fact is that only in what was called
heresy was there any true movement, that is, true Christianity,
and that it only ceased to be so when those heresies stopped short
in their movement and also petrified into the fixed forms of a
church.

And, indeed what is a heresy? Read all the theological works one
after another. In all of them heresy is the subject which first
presents itself for definition; since every theological work deals
with the true doctrine of Christ as distinguished from the
erroneous doctrines which surround it, that is, heresies. Yet you
will not find anywhere anything like a definition of heresy.

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