My Religion

I understand now that monogamy is the natural law of humanity, which cannot with impunity be violated. I now understand perfectly the words declaring that the man or woman who separates from a companion to seek another, forces the forsaken one to resort to debauchery, and thus introduces into the world an evil that returns upon those who cause it.

This I believe; and the faith I now have has transformed my opinions with regard to the right and important, and the wrong and despicable, things of life. What once seemed to me the most delightful existence in the world, an existence made up of dainty, æsthetic pleasures and passions, is now revolting to me. And a life of simplicity and indigence, which moderates the sexual desires, now seems to me good. The human institution of marriage, which gives a nominal sanction to the union of man and woman, I regard as of less grave importance than that the union, when accomplished, should be regarded as the will of God, and never be broken.

Now, when in moments of weakness I yield to the promptings of desire, I know the snare that would deliver me into evil, and so I cannot deliberately plan my method of existence as formerly I was accustomed to do. I no longer habitually cherish physical sloth and luxury, which excite to excessive sensuality. I can no longer pursue amusements which are oil to the fire of amorous sensuality, – the reading of romances and the most of poetry, listening to music, attendance at theatres and balls, – amusements that once seemed to me elevated and refining, but which I now see to be injurious. I can no longer abandon the woman with whom I have been united, for I know that by forsaking her, I set a snare for myself, for her, and for others. I can no longer encourage the gross and idle existence of others. I can no longer encourage or take part in licentious pastimes, romantic literature, plays, operas, balls, which are so many snares for myself and for others. I cannot favor the celibacy of persons fitted for the marriage relation. I cannot encourage the separation of wives from their husbands. I cannot make any distinction between unions that are called by the name of marriage, and those that are denied this name. I am obliged to consider as sacred and absolute the sole and unique union by which man is once for all indissolubly bound to the first woman with whom he has been united.

Jesus has shown me that the third temptation destructive to true happiness is the oath. I am obliged to believe his words; consequently, I cannot, as I once did, bind myself by oath to serve any one for any purpose, and I can no longer, as I did formerly, justify myself for having taken an oath because "it would harm no one," because everybody did the same, because it is necessary for the State, because the consequences might be bad for me or for some one else if I refuse to submit to this exaction. I know now that it is an evil for myself and for others, and I cannot conform to it.

Nor is this all. I now know the snare that led me into evil, and I can no longer act as an accomplice. I know that the snare is in the use of God's name to sanction an imposture, and that the imposture consists in promising in advance to obey the commands of one man, or of many men, while I ought to obey the commands of God alone. I know now that evils the most terrible of all in their result – war, imprisonments, capital punishment – exist only because of the oath, in virtue of which men make themselves instruments of evil, and believe that they free themselves from all responsibility. As I think now of the many evils that have impelled me to hostility and hatred, I see that they all originated with the the oath, the engagement to submit to the will of others. I understand now the meaning of the words: —

"But let your speech be, Yea, yea; nay, nay; and whatsoever is more than these is of evil." (Matt. v. 37.)

Understanding this, I am convinced that the oath is destructive of my true welfare and of that of others, and this belief changes my estimate of right and wrong, of the important and despicable. What once seemed to me right and important, – the promise of fidelity to the government supported by the oath, the exacting of oaths from others, and all acts contrary to conscience, done because of the oath, now seem to me wrong and despicable. Therefore I can no longer evade the commandment of Jesus forbidding the oath, I can no longer bind myself by oath to any one, I cannot exact an oath from another, I cannot encourage men to take an oath, or to cause others to take an oath; nor can I regard the oath as necessary, important, or even inoffensive.

Jesus has shown me that the fourth temptation destructive to my happiness is the resort to violence for the resistance of evil. I am obliged to believe that this is an evil for myself and for others; consequently, I cannot, as I did once, deliberately resort to violence, and seek to justify my action with the pretext that it is indispensable for the defence of my person and property, or of the persons and property of others. I can no longer yield to the first impulse to resort to violence; I am obliged to renounce it, and to abstain from it altogether.

But this is not all. I understand now the snare that caused me to fall into this evil. I know now that the snare consisted in the erroneous belief that my life could be made secure by violence, by the defence of my person and property against the encroachments of others. I know now that a great portion of the evils that afflict mankind are due to this, – that men, instead of giving their work for others, deprive themselves completely of the privilege of work, and forcibly appropriate the labor of their fellows. Every one regards a resort to violence as the best possible security for life and for property, and I now see that a great portion of the evil that I did myself, and saw others do, resulted from this practice. I understood now the meaning of the words: —

"Not to be ministered unto, but to minister." "The laborer is worthy of his food."

I believe now that my true welfare, and that of others, is possible only when I labor not for myself, but for another, and that I must not refuse to labor for another, but to give with joy that of which he has need. This faith has changed my estimate of what is right and important, and wrong and despicable. What once seemed to me right and important – riches, proprietary rights, the point of honor, the maintenance of personal dignity and personal privileges – have now become to me wrong and despicable. Labor for others, poverty, humility, the renunciation of property and of personal privileges, have become in my eyes right and important.

When, now, in a moment of forgetfulness, I yield to the impulse to resort to violence, for the defence of my person or property, or of the persons or property of others, I can no longer deliberately make use of this snare for my own destruction and the destruction of others. I can no longer acquire property. I can no longer resort to force in any form for my own defence or the defence of another. I can no longer co-operate with any power whose object is the defence of men and their property by violence. I can no longer act in a judicial capacity, or clothe myself with any authority, or take part in the exercise of any jurisdiction whatever. I can no longer encourage others in the support of tribunals, or in the exercise of authoritative administration.

Jesus has shown me that the fifth temptation that deprives me of well-being, is the distinction that we make between compatriots and foreigners. I must believe this; consequently, if, in a moment of forgetfulness, I have a feeling of hostility toward a man of another nationality, I am obliged, in moments of reflection, to regard this feeling as wrong. I can no longer, as I did formerly, justify my hostility by the superiority of my own people over others, or by the ignorance, the cruelty, or the barbarism of another race. I can no longer refrain from striving to be even more friendly with a foreigner than with one of my own countrymen.

I know now that the distinction I once made between my own people and those of other countries is destructive of my welfare; but, more than this, I now know the snare that led me into this evil, and I can no longer, as I did once, walk deliberately and calmly into this snare. I know now that this snare consists in the erroneous belief that my welfare is dependent only upon the welfare of my countrymen, and not upon the welfare of all mankind. I know now that my fellowship with others cannot be shut off by a frontier, or by a government decree which decides that I belong to some particular political organization. I know now that all men are everywhere brothers and equals. When I think now of all the evil that I have done, that I have endured, and that I have seen about me, arising from national enmities, I see clearly that it is all due to that gross imposture called patriotism, – love for one's native land. When I think now of my education, I see how these hateful feelings were grafted into my mind. I understand now the meaning of the words: —

"Love your enemies, and pray for them that persecute you; that ye may be sons of your Father that is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust."

I understand now that true welfare is possible for me only on condition that I recognize my fellowship with the whole world. I believe this, and the belief has changed my estimate of what is right and wrong, important and despicable. What once seemed to me right and important – love of country, love for those of my own race, for the organization called the State, services rendered at the expense of the welfare of other men, military exploits – now seem to me detestable and pitiable. What once seemed to me shameful and wrong – renunciation of nationality, and the cultivation of cosmopolitanism – now seem to me right and important. When, now, in a moment of forgetfulness, I sustain a Russian in preference to a foreigner, and desire the success of Russia or of the Russian people, I can no longer in lucid moments allow myself to be controlled by illusions so destructive to my welfare and the welfare of others. I can no longer recognize states or peoples; I can no longer take part in any difference between peoples or states, or any discussion between them either verbal or written, much less in any service in behalf of any particular state. I can no longer co-operate with measures maintained by divisions between states, – the collection of custom duties, taxes, the manufacture of arms and projectiles, or any act favoring armaments, military service, and, for a stronger reason, wars, – neither can I encourage others to take any part in them.

I understand in what my true welfare consists, I have faith in that, and consequently I cannot do what would inevitably be destructive of that welfare. I not only have faith that I ought to live thus, but I have faith that if I live thus, and only thus, my life will attain its only possible meaning, and be reasonable, pleasant, and indestructible by death. I believe that my reasonable life, the light I bear with me, was given to me only that it might shine before men, not in words only, but in good deeds, that men may thereby glorify the Father. I believe that my life and my consciousness of truth is the talent confided to me for a good purpose, and that this talent fulfils its mission only when it is of use to others. I believe that I am a Ninevite with regard to other Jonahs from whom I have learned and shall learn of the truth; but that I am a Jonah in regard to other Ninevites to whom I am bound to transmit the truth. I believe that the only meaning of my life is to be attained by living in accordance with the light that is within me, and that I must allow this light to shine forth to be seen of all men. This faith gives me renewed strength to fulfil the doctrine of Jesus, and to overcome the obstacles which still arise in my pathway. All that once caused me to doubt the possibility of practising the doctrine of Jesus, everything that once turned me aside, the possibility of privations, and of suffering, and death, inflicted by those who know not the doctrine of Jesus, now confirm its truth and draw me into its service. Jesus said, "When you have lifted up the son of man, then shall you know that I am he," – then shall you be drawn into my service, – and I feel that I am irresistibly drawn to him by the influence of his doctrine. "The truth," he says again, "The truth shall make you free," and I know that I am in perfect liberty.

I once thought that if a foreign invasion occurred, or even if evil-minded persons attacked me, and I did not defend myself, I should be robbed and beaten and tortured and killed with those whom I felt bound to protect, and this possibility troubled me. But this that once troubled me now seems desirable and in conformity with the truth. I know now that the foreign enemy and the malefactors or brigands are all men like myself; that, like myself, they love good and hate evil; that they live as I live, on the borders of death; and that, with me, they seek for salvation, and will find it in the doctrine of Jesus. The evil that they do to me will be evil to them, and so can be nothing but good for me. But if truth is unknown to them, and they do evil thinking that they do good, I, who know the truth, am bound to reveal it to them, and this I can do only by refusing to participate in evil, and thereby confessing the truth by my example.

"But hither come the enemy, – Germans, Turks, savages; if you do not make war on them, they will exterminate you!" They will do nothing of the sort. If there were a society of Christian men that did evil to none and gave of their labor for the good of others, such a society would have no enemies to kill or to torture them. The foreigners would take only what the members of this society voluntarily gave, making no distinction between Russians, or Turks, or Germans. But when Christians live in the midst of a non-Christian society which defends itself by force of arm, and calls upon the Christians to join in waging war, then the Christians have an opportunity for revealing the truth to them who know it not. A Christian knowing the truth bears witness of the truth before others, and this testimony can be made manifest only by example. He must renounce war and do good to all men, whether they are foreigners or compatriots.

"But there are wicked men among compatriots; they will attack a Christian, and if the latter do not defend himself, will pillage and massacre him and his family." No; they will not do so. If all the members of this family are Christians, and consequently hold their lives only for the service of others, no man will be found insane enough to deprive such people of the necessaries of life or to kill them. The famous Maclay lived among the most bloodthirsty of savages; they did not kill him, they reverenced him and followed his teachings, simply because he did not fear them, exacted nothing from them, and treated them always with kindness.

"But what if a Christian lives in a non-Christian family, accustomed to defend itself and its property by a resort to violence, and is called upon to take part in measures of defence?" This solicitation is simply an appeal to the Christian to fulfil the decrees of truth. A Christian knows the truth only that he may show it to others, more especially to his neighbors and to those who are bound to him by ties of blood and friendship, and a Christian can show the truth only by refusing to join in the errors of others, by taking part neither with aggressors or defenders, but by abandoning all that he has to those who will take it from him, thus showing by his acts that he has need of nothing save the fulfilment of the will of God, and that he fears nothing except disobedience to that will.

"But how, if the government will not permit a member of the society over which it has sway, to refuse to recognize the fundamental principles of governmental order or to decline to fulfil the duties of a citizen? The government exacts from a Christian the oath, jury service, military service, and his refusal to conform to these demands may be punished by exile, imprisonment, and even by death." Then, once more, the exactions of those in authority are only an appeal to the Christian to manifest the truth that is in him. The exactions of those in authority are to a Christian the exactions of those who do not know the truth. Consequently, a Christian who knows the truth must bear witness of the truth to those who know it not. Exile and imprisonment and death afford to the Christian the possibility of bearing witness of the truth, not in words, but in acts. Violence, war, brigandage, executions, are not accomplished through the forces of unconscious nature; they are accomplished by men who are blinded, and do not know the truth. Consequently, the more evil these men do to Christians, the further they are from the truth, the more unhappy they are, and the more necessary it is that they should have knowledge of the truth. Now a Christian cannot make known his knowledge of truth except by abstaining from the errors that lead men into evil; he must render good for evil. This is the life-work of a Christian, and if it is accomplished, death cannot harm him, for the meaning of his life can never be destroyed.

Men are united by error into a compact mass. The prevailing power of evil is the cohesive force that binds them together. The reasonable activity of humanity is to destroy the cohesive power of evil. Revolutions are attempts to shatter the power of evil by violence. Men think that by hammering upon the mass they will be able to break it in fragments, but they only make it more dense and impermeable than it was before. External violence is of no avail. The disruptive movement must come from within when molecule releases its hold upon molecule and the whole mass falls into disintegration. Error is the force that binds men together; truth alone can set them free. Now truth is truth only when it is in action, and then only can it be transmitted from man to man. Only truth in action, by introducing light into the conscience of each individual, can dissolve the homogeneity of error, and detach men one by one from its bonds.

This work has been going on for eighteen hundred years. It began when the commandments of Jesus were first given to humanity, and it will not cease till, as Jesus said, "all things be accomplished" (Matt. v. 18). The Church that sought to detach men from error and to weld them together again by the solemn affirmation that it alone was the truth, has long since fallen to decay. But the Church composed of men united, not by promises or sacraments, but by deeds of truth and love, has always lived and will live forever. Now, as eighteen hundred years ago, this Church is made up not of those who say "Lord, Lord," and bring forth iniquity, but of those who hear the words of truth and reveal them in their lives. The members of this Church know that life is to them a blessing as long as they maintain fraternity with others and dwell in the fellowship of the son of man; and that the blessing will be lost only to those who do not obey the commandments of Jesus. And so the members of this Church practise the commandments of Jesus and thereby teach them to others. Whether this Church be in numbers little or great, it is, nevertheless, the Church that shall never perish, the Church that shall finally unite within its bonds the hearts of all mankind.

"Fear not, little flock; for it is your Father's good purpose to give you the kingdom."

APPENDIX

When Count Tolstoi speaks of the Church and its dogmas, he refers especially, of course, to the Orthodox Greek Church, the national church of Russia. The following summary of the teachings of the Orthodox Greek Church is taken from Prof. T. M. Lindsay's article in the Encyclopædia Brittanica, ninth edition, volume xi. p. 158. Variations from the Roman Catholic doctrine are indicated by small capitals, and variations from Protestant doctrine by italics. [Tr.]

"Christianity is a divine revelation, communicated to mankind through Christ; its saving truths are to be learned from the Bible and tradition, the former having been written, and the latter maintained uncorrupted through the influence of the Holy Spirit; the interpretation of the Bible belongs to the Church, which is taught by the Holy Spirit, but every believer may read the Scriptures.

"According to the Christian revelation, God is a trinity, that is, the divine essence exists in three persons, perfectly equal in nature and dignity, the Father, the Son, and the Holy Ghost; the Holy Ghost proceeds from the Father only. Besides the triune God, there is no other object of divine worship, but homage (ὑπερδουλία) may be paid to the Virgin Mary, and reverence (δουλία) to the saints and to their pictures and relics.

"Man is born with a corrupt bias, which was not his at creation; the first man, when created, possessed IMMORTALITY, PERFECT WISDOM, AND A WILL REGULATED BY REASON. Through the first sin, Adam and his posterity lost IMMORTALITY, AND HIS WILL RECEIVED A BIAS TOWARDS EVIL. In this natural state, man, who, even before he actually sins, is a sinner before God by original or inherited sin, commits manifold actual transgressions; but he is not absolutely without power of will towards good, and is not always doing evil.

"Christ, the Son of God, became man in two natures, which internally and inseparably united make One Person, and, according to the eternal purpose of God, has obtained for man reconciliation with God and eternal life, inasmuch as he, by his vicarious death has made satisfaction to God for the world's sins; and this satisfaction was PERFECTLY COMMENSURATE WITH THE SINS OF THE WORLD. Man is made partaker of reconciliation in spiritual regeneration, which he attains to, being led and kept by the Holy Ghost. This divine help is offered to all men without distinction, and may be rejected. In order to attain to salvation, man is justified, and, when so justified, can do no more than the commands of God. He may fall from this state of grace through mortal sin.

"Regeneration is offered by the word of God and in the sacraments, which, under visible signs, communicate God's invisible grace to Christians when administered cum intentione. There are seven mysteries or sacraments. Baptism entirely destroys original sin. In the Eucharist, the true body and blood of Christ are substantially present, and the elements are changed into the substance of Christ, whose body and blood are corporeally partaken of by communicants. All Christians should receive the bread and the WINE. The Eucharist is also an expiatory sacrifice. The new birth when lost may be restored through repentance, which is not merely (1) sincere sorrow, but also (2) confession of each individual sin to the priest, and (3) the discharge of penances imposed by the priest for the removal of the temporal punishment, which may have been imposed by God and the Church. Penance, accompanied by the judicial absolution of the priest, makes a true sacrament.

"The Church of Christ is the fellowship of all those who accept and profess all the articles of faith transmitted by the apostles, and approved by General Synods Without this visible Church there is no salvation. It is under the abiding influence of the Holy Ghost, and therefore cannot err in matters of faith. Specially appointed persons are necessary in the service of the Church, and they form a threefold order, distinct jure divino from other Christians, of Bishops, Priests, and Deacons. The four Patriarchs of equal dignity have the HIGHEST RANK AMONG THE BISHOPS, AND THE BISHOPS united in a General Council represent the Church and infallibly decide, under the guidance of the Holy Ghost, all matters of faith and ecclesiastical life. All ministers of Christ must be regularly called and appointed to their office, and are consecrated by the sacrament of orders. Bishops must be unmarried, and PRIESTS AND DEACONS MUST NOT CONTRACT A SECOND MARRIAGE. To all priests in common belongs, besides the preaching of the word, the administration of the SIX SACRAMENTS, – BAPTISM, CONFIRMATION, PENANCE, EUCHARIST, MATRIMONY, UNCTION OF THE SICK. The bishops alone can administer the sacrament of orders.

"Ecclesiastical ceremonies are part of the divine service; most of them have apostolic origin; and those connected with the sacrament must not be omitted by priests under pain of mortal sin."

notes

1

Histoire de la littérature contemporaine en Russie.

2

Count Tolstoi's rendering.

3

More than this, as if to do away with all doubt about the law to which he referred, Jesus cites immediately, in connection with this passage, the most decisive instance of the negation of the law of Moses by the eternal law, the law of which not the smallest jot is to fail: "Whosoever putteth away his wife, and marrieth another, committeth adultery." (Luke xvi. 18.) That is, according to the written law divorce is permissible; according to the eternal law it is forbidden.

4

Matt. v. 21-48, especially 38

5

Deut. xxiv. 1.

6

Levit. xix. 12; Deut. xxiii. 21, 34.

7

This citation is taken from the Commentaries on the Gospel, by the Archbishop Michael, a work based upon the writings of the Fathers of the Church.

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