Christianity misunderstood by believers - Leo Tolstoy
“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'infame; 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, Fénelon, 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 â 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. ...
It is true that there is nowhere in Europe a government so despotic and so closely allied with the ruling Church. And therefore the share of the temporal power in the corruption of the people is greatest in Russia. But it is untrue that the Russian Church in its influence on the people is in any respect different from any other church.
The churches are everywhere the same, and if the Catholic, the Anglican, or the Lutheran Church has not at hand a government as compliant as the Russian, it is not due to any indisposition to profit by such a government.
The Church as a church, whatever it may be—Catholic, Anglican, Lutheran, Presbyterian—every church, in so far as it is a church, cannot but strive for the same object as the Russian Church. That object is to conceal the real meaning of Christ's teaching and to replace it by their own, which lays no obligation on them, excludes the possibility of understanding the true teaching of Christ, and what is the chief consideration, justifies the existence of priests supported at the people's expense.
What else has Catholicism done, what else is it doing in its prohibition of reading the Gospel, and in its demand for unreasoning submission to Church authorities and to an infallible Pope? Is the religion of Catholicism any other than that of the Russian Church? There is the same external ritual, the same relics, miracles, and wonder-working images of Notre Dame, and the same processions; the same loftily vague discussions of Christianity in books and sermons, and when it comes to practice, the same supporting of the present idolatry. And is not the same thing done in Anglicanism, Lutheranism, and every denomination of Protestantism which has been formed into a church? There is the same duty laid on their congregations to believe in the dogmas expressed in the fourth century, which have lost all meaning for men of our times, and the same duty of idolatrous worship, if not of relics and ikons, then of the Sabbath Day and the letter of the Bible. There is always the same activity directed to concealing the real duties of Christianity, and to putting in their place an external respectability and cant, as it is so well described by the English, who are peculiarly oppressed by it. In Protestantism this tendency is specially remarkable because it has not the excuse of antiquity. And does not exactly the same thing show itself even in contemporary revivalism—the revived Calvinism and Evangelicalism, to which the Salvation Army owes its origin?
Uniform is the attitude of all the churches to the teaching of Christ, whose name they assume for their own advantage.
The inconsistency of all church forms of religion with the teaching of Christ is, of course, the reason why special efforts are necessary to conceal this inconsistency from people. Truly, the need only imagine ourselves in the position of any grown-up man, not necessarily educated, even the simplest man of the present day, who has picked up the ideas that are everywhere in the air nowadays of geology, physics, chemistry, cosmography, or history, when he, for the first time, consciously compares them with the articles of belief instilled into him in childhood, and maintained by the churches—that God created the world in six days, and light before the sun; that Noah shut up all the animals in his ark, and so on; that Jesus is also God the Son, who created all before time was; that this God came down upon earth to atone for Adam's sin; that he rose again, ascended into heaven, and sitteth on the right hand of the Father, and will come in the clouds to judge the world, and so on. All these propositions, elaborated by men of the fourth century, had a certain meaning for men of that time, but for men of to-day they have no meaning whatever. Men of the present day can repeat these words with their lips, but believe them they cannot. For such sentences as that God lives in heaven, that the heavens opened and a voice from somewhere said something, that Christ rose again, and ascended somewhere in heaven, and again will come from somewhere on the clouds, and so on, have no meaning for us.
A man who regarded the heavens as a solid, finite vault could believe or disbelieve that God created the heavens, that the heavens opened, that Christ ascended into heaven, but for us all these phrases nave no sense whatever. Men of the present can only believe, as indeed they do, that they ought to believe in this; but believe it they cannot, because it has no meaning for them.
Even if all these phrases ought to be interpreted in a figurative sense and are allegories, we know that in the first place all Churchmen are not agreed about it, but, on the contrary, the majority stick to understanding the Holy Scripture in its literal sense; and secondly, that these allegorical interpretations are very varied and are not supported by any evidence.
But even if a man wants to force himself to believe in the doctrines of the Church just as they are taught to him, the universal diffusion of education and of the Gospel and of communication between people of different forms of religion presents a still more insurmountable obstacle to his doing so.
A man of the present day need only buy a Gospel for three copecks and read through the plain words, admitting of no misinterpretation, that Christ said to the Samaritan woman"that the Father seeketh not worshipers at Jerusalem, nor in this mountain nor in that, but worshipers in spirit and in truth," or the saying that"The Christian must not pray like the heathen, nor for show, but secretly, that is, in his closet," or that Christ's follower must call no man master or father—he need only read these words to be thoroughly convinced that the Church pastors, who call themselves teachers in opposition to Christ's precept, and dispute among themselves, constitute no kind of authority, and that what the Churchmen teach us is not Christianity. Less even than that is necessary. Even if a man nowadays did continue to believe in miracles and did not read the Gospel, mere association with people of different forms of religion and faith, which happens so easily in these days, compels him to doubt of the truth of his own faith. It was all very well when a man did not see men of any other form of religion than his own; he believed that his form of religion was the one true one. But a thinking man has only to come into contact—as constantly happens in these days— with people, equally good and bad, of different denominations, who condemn each other's beliefs, to doubt of the truth of the belief he professes himself. In these days only a man who is absolutely ignorant or absolutely indifferent to the vital questions with which religion deals, can remain in the faith of the Church.
What deceptions and what strenuous efforts the churches must employ to continue, in spite of all these tendencies subversive of the faith, to build churches, to perform masses, to preach, to teach, to convert, and, most of all, to receive for it all immense emoluments, as do all these priests, pastors, incumbents, superintendents, abbots, archdeacons, bishops, and archbishops. They need special supernatural efforts. And the churches do, with ever-increasing intensity and zeal, make such efforts. With us in Russia, besides other means, they employ, simple brute force, as there the temporal power is willing to obey the Church. Men who refuse an external assent to the faith, and say so openly, are either directly punished or deprived of their rights; men who strictly keep the external forms of religion are rewarded and given privileges.
That is how the Orthodox clergy proceed; but indeed all churches without exception avail themselves of every means for the purpose—one of the most important of which is what is now called hypnotism.
Every art, from architecture to poetry, is brought into requisition to work its effect on men's souls and to reduce them to a state of stupefaction, and this effect is constantly produced. This use of hypnotizing influence on men to bring them to a state of stupefaction is especially apparent in the proceedings of the Salvation Army, who employ new practices to which we are unaccustomed: trumpets, drums, songs, flags, costumes, marching, dancing, tears, and dramatic performances.
But this only displeases us because these are new practices. Were not the old practices in churches essentially the same, with their special lighting, gold, splendor, candles, choirs, organ, bells, vestments, intoning, etc.?
But however powerful this hypnotic influence may be, it is not the chief nor the most pernicious activity of the Church. The chief and most pernicious work of the Church is that which is directed to the deception of children—these very children of whom Christ said: "Woe to him that offendeth one of these little ones.”From the very first awakening of the consciousness of the child they begin to deceive him, to instill into him with the utmost solemnity what they do not themselves believe in, and they continue to instill it into him till the deception has by habit grown into the child's nature. They studiously deceive the child on the most important subject in life, and when the deception has so grown into his life that it would be difficult to uproot it, then they reveal to him the whole world of science and reality, which cannot by any means be reconciled with the beliefs that have been instilled into him, leaving it to him to find his way as best he can out of these contradictions.
If one set oneself the task of trying to confuse a man so that he could not think clearly nor free himself from the perplexity of two opposing theories of life which had been instilled into him from childhood, one could not invent any means more effectual than the treatment of every young man educated in our so-called Christian society.
It is terrible to think what the churches do to men. But if one imagines oneself in the position of the men who constitute the Church, we see they could not act differently. The churches are placed in a dilemma: the Sermon on the Mount or the Nicene Creed—the one excludes the other. If a man sincerely believes in the Sermon on the Mount, the Nicene Creed must inevitably lose all meaning and significance for him, and the Church and its representatives together with it. If a man believes in the Nicene Creed, that is, in the Church, that is, in those who call themselves its representatives, the Sermon on the Mount becomes superfluous for him. And therefore the churches cannot but make every possible effort to obscure the meaning of the Sermon on the Mount, and to attract men to themselves. It is only due to the intense zeal of the churches in this direction that the influence of the churches has lasted hitherto.
Let the Church stop its work of hypnotizing the masses, and deceiving children even for the briefest interval of time, and men would begin to understand Christ's teaching. But this understanding will be the end of the churches and all their influence. And therefore the churches will not for an instant relax their zeal in the business of hypnotizing grown-up people and deceiving children. This, then, is the work of the churches: to instill a false interpretation of Christ's teaching into men, and to prevent a true interpretation of it for the majority of so-called believers.”
Christianity misunderstood by believers - Leo Tolstoy
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