Villa Eden: The Country-House on the Rhine. Auerbach Berthold

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СКАЧАТЬ into the way, there came one running, and kneeled to him and asked him, Good Master, what shall I do that I may inherit eternal life? And Jesus said unto him. Why callest thou me good? there is none good but one, that is God. Thou knowest the commandments, – Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honor thy father and mother. And he answered and said unto him. Master, all these things have I observed from, my youth. Then Jesus beholding him loved him, and said unto him. One thing thou lackest; go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, take up the cross, and follow me. And he was sad at that saying, and went away grieved; for he had great possessions. And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were astonished at his words. But Jesus answereth again, and saith unto them. Children, how hard is it for them that trust in riches to enter into the kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God!"

      "And now stand up and tell me," said the priest, in a trembling voice, "tell me honestly, is not that the one and only method?"

      "Honestly, no: I love and revere him of whom this is told, perhaps more than many a church-believer, and it is particularly affecting to me, and at this moment wonderfully touching is that passage, where it is said here, – Then Jesus beholding him loved him. I see the handsome rich young man in the presence of the sublime Master; the young man is glowing and filled with a genuine ardor; then the Master dearly loves him as he looks into his countenance. However – "

      "That is incidental, that is incidental. Speak to the main subject," the priest interrupted.

      "According to my view of the subject," Eric replied, "I must own that I consider this teaching to have been given at a time when all actual might, the power of the State, riches, and all the good things of life, were contemned, and when they were obliged to reject everything which had no reference to their purely ideal view. That could alone maintain the uprightness of noble souls in a time of oppression under foreign rule; and this teaching could have been given at a time only, and by a soul, which sees all that is worth living for vanishing away, which builds up a new creation, and in which pure thought has entire sway. But if each one gives away, and gives away continually, who is there in that case to be the recipient? And why is it that this doctrine, that no one is to possess anything, has not become a command of the Church?"

      "I am glad," answered the ecclesiastic, "that you have touched the real point. Our Church has commands which are not universally binding, but are only so for him who wishes to be perfect, as, for instance, the law of chastity and of poverty. Only he who wishes to be perfect comes under it."

      "I ask," interposed Eric, "is the teaching of revelation, which is amply sufficient for the purely spiritual, sufficient also for the worldly? In the course of the development of humanity do not new social conditions establish themselves in the world, as out of nature new forces, steam, electricity – "

      "Man," replied the priest, "is always the same from eternity to eternity, the citizen only changes. But I see now, you are letting yourself be guided into the right path. I do not desire – the rich man himself did not desire it – that the boy shall be perfect, and therefore the command to sell his possessions is not applicable to him. I only say to you, you will not be able to educate this boy unless you give him positive religion. The brute does all he has power to do; with it there is no word 'ought;' but man does not do all that he has power to do. Simply to do that for which one has the strength, or, yet more properly, the inclination, and to do everything purely from inclination, that is not the human; the human begins there where one tramples his inclination under foot, and does what God's law commands. Were every one to act according to his inclination, then should we be sure, at no time, what would become of humanity. The law of God holds it together, and holds it erect. Here is the significance of the law of God, here begins the fall, which the gentlemen of natural science have never got over. The animal has urgent impulses; man can voluntarily awaken impulse, excite it, goad it, multiply it; where is there a limit here, except in God's law? I am not speaking of any Church. You have, so much I know, busied yourself chiefly with history?"

      "Not so particularly."

      "Well, you know this much: no people, no State, can be free, at least we have no historical instance to the contrary, no people, no State, can be free without a positive Church; there must be something immovably fixed, and at this very day the Americans are free, only because they subject themselves to religion."

      "Or, rather, enfranchise it," Eric interposed, without being heard.

      The priest continued: —

      "I think that you desire to make a free man of this youth. We also love free men, we want free men, but there can be no free men without a positive religion, and, in truth, without one requiring a strict, legal obedience. The highest result of education is equanimity – note it well – equanimity. Can your world-wisdom produce a harmony of all the tendencies and dispositions of the soul, a quietude of the spirit, a state of self-renunciation, because our whole life is one continual act of self-sacrifice? If you can produce the same result as religion, then, justified by the result, you agree with us. For my own part, I doubt whether you can; and we wait for the proof, which you have yet to give, while we have furnished it now for a thousand years, and still daily furnish it."

      "Religion," replied Eric, "is a concomitant of civilization; but it is not the whole of civilization, and this is the distinction between us and the ecclesiastics. But we are not to blame for the opposition between science and religion."

      "Science," interposed the priest, "has nothing to do with the eternal life. Although one has electric telegraphs and sewing machines, that has no relation to the eternal life. This eternal life is given only by religion, and its essence remains the same, no matter how many thousand, and thousand upon thousand, inventions he may devise in his finite existence."

      Eric inquired now in a diffident tone, —

      "But how can the Church itself possess riches?"

      "The Church does not possess, it only administers," the priest sharply answered.

      "I think that we are getting too far away from the point," Eric said, coming back to the subject. "As we cannot expect that Herr Sonnenkamp and his son Roland will give away all their property, the question returns, how shall we get the right hold?"

      "Precisely so," cried the ecclesiastic, suddenly standing up, and walking with long strides up and down the room. "Precisely so; now are we on the very point. Hear me attentively. Observe well, there is something new started in the world, a still more homeless condition yet in the higher moral order, and that is the moneyed aristocracy. You look at me in amazement."

      "Not amazed, but expecting what will come next."

      "Very right. This moneyed aristocracy stands between the nobility and the people, and I ask what it is to do? Must not a rich young man of the middle-class, like Roland, thrown into the whirlpool of life, be inevitably ingulfed?"

      "Why he," asked Eric, "any more than the noble youth in the civil or in the military service? Do you suppose that religion saves them from destruction?"

      "No, but something positive of a different kind; the historic traditions of the nobility save them. The man of the nobility has the good fortune to complete the preliminary period of youthful training, with the least amount of detriment. He afterwards retires to his estates, becomes a worthy husband, and respectably maintains his position; and, even in the city, in the midst of the mad whirl, his position in regard to the court, and to the higher class in the community, keeps him within prescribed limits. But what does the rich young man of the middle-class have? He has no honorable rank, no social obligation, at least none of any stringency."

      "Then СКАЧАТЬ