The Kingdom of God is Within You; What is Art?. Лев Толстой

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СКАЧАТЬ was the principal cause of its misapprehension in the first place, and of its complete perversion in the second.

      The doctrine of Christ was supposed to be transmitted to mankind not like any other truth, but in a peculiar, supernatural manner; hence they propose to prove its authority, not because it satisfies the demands of reason and of human nature in general, but because of the miraculous character of its transmission, which is supposed to be an incontrovertible proof of the validity of its conception. This idea sprang from a misconception, and the result was that it became impossible to understand it.

      It originated at the very beginning, when the doctrine was so imperfectly understood and often so erroneously construed; as, for example, in the Gospels and the Acts. The less men understood it, the more mysterious it appeared, and the greater need was there for visible proof of its authenticity. The rule for doing unto others as you would wish them to do unto you, called for no miraculous proof, neither did it require faith, because the proposition is convincing in itself, both to reason and to human nature. But the proposition that Christ was God needed miraculous testimony.

      The more mystical grew the apprehension of Christ's teaching, the more the miraculous element entered into it; and the more miraculous it became, the farther it was from its original meaning; and the more complicated, mystical, and remote from its original meaning it came to be, the more necessary it was to declare its infallibility, and the less intelligible it became.

      From the very beginning of Christianity one could see from the Gospels, the Acts, and the Epistles how the misapprehension of the doctrine called forth the necessity of proofs—miraculous and beyond human intelligence.

      It dated from the time mentioned in the Acts, when the disciples went up to Jerusalem to consult with the elders in regard to the question that had arisen as to whether the uncircumcised and those who abstained not from the meat offered to idols should be baptized.

      The very manner of asking the question showed that those who discussed it misconceived the doctrine of Christ, who rejected all external rites, such as the washing of the feet, purification, fasts, and the Sabbath. It is said distinctly: "Not that which goeth into the mouth defileth a man; but those things which proceed out of the mouth come forth from the heart; and they defile the man." And therefore the question in regard to the baptism of those not circumcised could only arise among men who, loving their Teacher and with the intuitive perception of the grandeur of his doctrine, could not as yet comprehend its exact meaning. And so it was.

      And in proportion as the members of the assembly failed to comprehend the doctrine, did they stand in need of an outward affirmation of their incomplete conception. And in order to decide the question, whose very proposal proves the misconception of the doctrine, it was that in this assembly for the first time, according to the description given in the Acts, were uttered those awful words, productive of so much harm, by which the truth of certain propositions has been for the first time confirmed: "For it seemed good to the Holy Ghost, and to us;" that is to say, it was a declaration that the truth of what they said was witnessed by a miraculous participation of the Holy Ghost, that is—of God.

      But the assertion that the Holy Ghost—that is to say, God—had spoken through the apostles, in its turn required proof. And therefore it became necessary to declare that on the fiftieth day the Holy Ghost, in the shape of fiery tongues, descended on those who had made this assertion. [In the description the descent of the Holy Ghost precedes the council, but the Acts were written much later than either.] But the descent of the Holy Ghost must also be proved, though it would be difficult to say why a fiery tongue hovering over a man's head should be a proof of the truth of what he says any more than the miracles, the cures, the resurrections, the martyrdoms, and all the rest of those persuasive miracles with which the Acts are filled, and which serve rather to repel than to convince one of the truth of the Christian dogmas. The results of these methods were such that the more pains they took to confirm their statements, accumulating stories of miracles, the more the doctrine itself deviated from its original meaning, and the less intelligible it became.

      Thus it was from the beginning of the Christian era, and thus it continued to increase, until in its own time it has reached its logical consummation in the dogma of transubstantiation, the infallibility of the Pope, the bishops, and Scriptures, which is something utterly incomprehensible and nonsensical, requiring a blind faith, not in God or Christ, nor even in the doctrine, but a faith either in one person, as in Catholicism, or in many persons, as in Orthodoxy, or in a book, as in Protestantism. The more widely spread Christianity became, and the larger the number of uninstructed men it received, the less it was understood, the more the infallibility of its conceptions was insisted upon, and the more slender grew the possibility of understanding its true meaning. Already, about the time of Constantine, the entire conception of the doctrine amounted to the résumé formulated by the temporal power—the outcome of discussions that took place in the council—to the Credo, in which it is said: I believe in this and that, etc., and at the end, "in the one holy, Apostolic and Œcumenical Church," that is, in the infallibility of the persons who constitute it; so that it all amounted to this, that a man believed not in God, nor in Christ, as they revealed themselves to him, but in that which was believed by the Church.

      But the Church is holy, and was founded by Christ. God could not allow men to interpret His doctrine as they chose, and therefore He established the Church. All these propositions are so unjust and unfounded, that one is actually ashamed to refute them. In no place, and in no manner whatsoever, save in the assertion of the Church, is it seen that either God or Christ can ever have founded anything like the Church in its ecclesiastical sense. There is a distinct and evident warning in the New Testament against the Church, as an outside authority, in the passage which bids the disciples of Christ call no man father or master. But nowhere is there a word in regard to the establishment of what the ecclesiastics call the Church. The word "church" is used in the New Testament twice, once in speaking of the assembly which is to decide a dispute; the second time in connection with the obscure words in regard to the rock, Peter, and the gates of hell. From these two references, where the word is used only in the sense of an assembly, men have derived the institution which we recognize at present under the same of the Church.

      But Christ could by no means have founded a church, that is, what we understand by that word at the present time, because nothing like our Church, as we know it in these days, with the sacraments, the hierarchy, and above all the establishment of infallibility, was to be found either in the words of Christ, or in the ideas of the men of those times.

      Because men have called something which has been established since, by the same word that Christ used in regard to another thing, by no means gives them a right to assert that Christ founded only one true Church.

      Moreover, if Christ had it in his mind to establish a church which was to be the depository of the whole doctrine and faith, He would surely have expressed this so plainly and clearly, and would have given, apart from all stories of miracles which are repeated with every variety of superstition, such signs as would leave no doubt as to its authenticity; yet this was not the case, and now, as always, one finds different institutions, each one calling itself the only true Church.

      The Catholic catechism says: "L'Eglise est la société des fidèles établie par N.-S. Jésus-Christ, répandue sur toute la terre et soumise à l'autorité de pasteurs légitimes, principalement notre S.-P. le pape,"—meaning by "pasteurs légitimes,"[3] a human institution made up of a number of men bound together by a certain organization of which the Pope is the head.

      The Orthodox catechism says: "Our Church is a society established on earth by Jesus Christ, united by the divine doctrine and the sacraments under the government and direction of a hierarchy established by the Lord,"—those words, "established by the Lord," signifying a Greek hierarchy, composed of certain men who are ordained to fill certain places.

      The СКАЧАТЬ