man dies hard, and for fifty years the doctrine of the world held in him the upper hand.
26. Hence though the essence of Tolstoy is the preacher, he was during these fifty years never the preacher alone; but this very struggle in his soul between the powers of Light on the one hand and the powers of Darkness on the other is also the reason why he never remained the artist alone. Like the thread of Theseus in the labyrinth of Minos, the preacher's vein is seldom, if ever, absent from Tolstoy. Hence his “Morning of a Proprietor,” written in 1852, at the age of twenty-four, is as faithful an account of his experience as a visitor among the poor as his “Census of Moscow,” written twenty-five years later; hence his “Lutzen,” written when he was yet under thirty, is as powerful a plea for the beggar as his “What to Do,” written at the end of his career. The final detaching of the preacher from the artist is not therefore a sudden resolve, but the outcome of the life-long struggle of his spirit. The detaching of the preacher from the artist took place therefore in Tolstoy as the detaching of the nourishing kernel takes place from the castaway shell. When he found his haven and saw that the only meaning of life can be found solely in love of man, and in living and in toiling for him, when the doctrine of the world, in short, was defeated by the soul, then the severance of the preacher from the artist becomes complete, the shell is burst, and in all its native nourishingness there at last lies before us what is eternal of Tolstoy,—the writings, not of the artist Tolstoy, but the writings of the preacher Tolstoy.
27. My hearers, my friends, I have now spoken unto ye for well-nigh six hours. From the manner in which you have listened unto me, I judge that ye have been entertained, perhaps even instructed. And yet I should feel that I have spoken unto ye to but little purpose, if my words have merely entertained, merely instructed you; for mere entertainment you can find already in abundance elsewhere,—in the circus, in the play-house, in the concert-room, in the magazine, in the wit of the diner-out, and not unto me is it given to compete with these. And mere instruction likewise you can find already in abundance elsewhere,—in the cyclopædias, in the universities, in the libraries, in the Browning-reader; and neither is it given wholly unto me to compete with these. Not, therefore, to amuse, not even wholly to instruct ye, have I come before ye these successive evenings, and asked you to lend me your ear. But I had hoped that on parting from me, as you will this evening, perhaps for aye, you might perhaps carry away with ye also that earnestness of purpose, the absence of which made so barren the muse of Pushkin; that sympathy for a soul struggling upward, the want of which made so cheerless the life of Gogol; that faith in God, the lack of which made so incomplete the life of Turgenef; and lastly, that faith in the commands of Christ, the living out of which makes so inspiring the life of Tolstoy.
28. Would to God, my friends, ye might carry away with ye all these things besides the entertainment, besides even the instruction you may have found here. In the days of old the great God was ready to save from perdition a whole city of sinners if only ten righteous men could be found within its walls; and so shall I feel amply repaid for my toil, if of the large number who have listened unto me at least ten leave me with the feeling that they have got from my words something more than mere entertainment, something more than mere instruction.
THE END.
The Kingdom of God Is within You
THE KINGDOM OF GOD IS WITHIN YOU
Or, Christianity Not as a Mystical Teaching but
as a New Concept of Life
1893
And ye shall know the truth, and the truth shall make you free (John viii. 23).
And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell (Matt. x. 28).
Ye are bought with a price; be not ye the servants of men (1. Cor. vii. 23).
In the year 1884 I wrote a book under the title, My Religion. In this book I really expounded what my religion is.
In expounding my belief in Christ's teaching, I could not help but express the reason why I do not believe in the ecclesiastic faith, which is generally called Christianity, and why I consider it to be a delusion.
Among the many deviations of this teaching of Christ, I pointed out the chief deviation, namely, the failure to acknowledge the commandment of non-resistance to evil, which more obviously than any other shows the distortion of Christ's teaching in the church doctrine.
I knew very little, like the rest of us, as to what had been done and preached and written in former days on this subject of non-resistance to evil. I knew what had been said on this subject by the fathers of the church, Origen, Tertullian, and others, and I knew also that there have existed certain so-called sects of the Mennonites, Herrnhuters, Quakers, who do not admit for a Christian the use of weapons and who do not enter military service, but what had been done by these so-called sects for the solution of this question was quite unknown to me.
My book, as I expected, was held back by the Russian censor, but, partly in consequence of my reputation as a writer, partly because it interested people, this book was disseminated in manuscripts and lithographic reprints in Russia and in translations abroad, and called forth, on the one hand, on the part of men who shared my views, a series of references to works written on the subject, and, on the other, a series of criticisms on the thoughts expressed in that book itself.
Both, together with the historical phenomena of recent times, have made many things clear to me and have brought me to new deductions and conclusions, which I wish to express.
First I shall tell of the information which I received concerning the history of the question of non-resistance to evil, then of the opinions on this subject which were expressed by ecclesiastic critics, that is, such as profess the Christian religion, and also by laymen, that is, such as do not profess the Christian religion; and finally, those deductions to which I was brought by both and by the historical events of recent times.
I.
Among the first answers to my book there came some letters from the American Quakers. In these letters, which express their sympathy with my views concerning the unlawfulness for Christianity of all violence and war, the Quakers informed me of the details of their so-called sect, which for