CHAPTER IV.
Project Gutenberg EPUB3 edition
Tolstoy, Leo, graf and Garnett, Constance
CHRISTIANITY MISUNDERSTOOD BY MEN OF SCIENCE.
Attitude of Men of Science to Religions in General—What Religion is, and What is its Significance for the Life of Humanity—Three Conceptions of Life—Christian Religion the Expression of the Divine Conception of Life—Misinterpretation of Christianity by Men of Science, who Study it in its External Manifestations Due to their Criticising it from Standpoint of Social Conception of Life—Opinion, Resulting from this Misinterpretation, that Christ's Moral Teaching is Exaggerated and Cannot be put into Practice—Expression of Divine Conception of Life in the Gospel—False Ideas of Men of Science on Christianity Proceed from their Conviction that they have an Infallible Method of Criticism—From which come Two Misconceptions in Regard to Christian Doctrine—First Misconception, that the Teaching Cannot be put into Practice, Due to the Christian Religion Directing Life in a Way Different from that of the Social Theory of Life—Christianity holds up Ideal, does not lay down Rules—To the Animal Force of Man Christ Adds the Consciousness of a Divine Force—Christianity Seems to Destroy Possibility of Life only when the Ideal held up is Mistaken for Rule—Ideal Must Not be Lowered—Life, According to Christ's Teaching, is Movement—The Ideal and the Precepts—Second Misconception Shown in Replacing Love and Service of God by Love and Service of Humanity—Men of Science Imagine their Doctrine of Service of Humanity and Christianity are Identical—Doctrine of Service of Humanity Based on Social Conception of Life—Love for Humanity, Logically Deduced from Love of Self, has No Meaning because Humanity
is a Fiction—Christian Love Deduced from Love of God, Finds its Object in the whole World, not in Humanity Alone—Christianity Teaches Man to Live in Accordance with his Divine Nature—It Shows that the Essence of the Soul of Man is Love, and that his Happiness Ensues from Love of God, whom he Recognizes as Love within himself.
Now I will speak of the other view of Christianity which hinders the true understanding of it—the scientific view.
Churchmen substitute for Christianity the version they have framed of it for themselves, and this view of Christianity they regard as the one infallibly true one.
Men of science regard as Christianity only the tenets held by the different churches in the past and present; and finding that these tenets have lost all the significance of Christianity, they accept it as a religion which has outlived its age.
To see clearly how impossible it is to understand the Christian teaching from such a point of view, one must form for oneself an idea of the place actually held by religions in general, by the Christian religion in particular, in the life of mankind, and of the significance attributed to them by science.
Just as the individual man cannot live without having some theory of the meaning of his life, and is always, though often unconsciously, framing his conduct in accordance with the meaning he attributes to his life, so too associations of men living in similar conditions—nations—cannot but have theories of the meaning of their associated life and conduct ensuing from those theories. And as the individual man, when he attains a fresh stage of growth, inevitably changes his philosophy of life, and the grown-up man sees a different meaning in it from the child, so too associations of men—nations—are bound to change their philosophy of life and the conduct ensuing from their philosophy, to correspond with their development.
The difference, as regards this, between the individual man and humanity as a whole, lies in the fact that the individual, in forming the view of life proper to the new period of life on which he is entering and the conduct resulting from it, benefits by the experience of men who have lived before him, who have already passed through the stage of growth upon which he is entering. But humanity cannot have this aid, because it is always moving along a hitherto untrodden track, and has no one to ask how to understand life, and to act in the conditions on which it is entering and through which no one has ever passed before.
Nevertheless, just as a man with wife and children cannot continue to look at life as he looked at it when he was a child, so too in the face of the various changes that are taking place, the greater density of population, the establishment of communication between different peoples, the improvements of the methods of the struggle with nature, and the accumulation of knowledge, humanity cannot continue to look at life as of old, and it must frame a new theory of life, from which conduct may follow adapted to the new conditions on which it has entered and is entering.
To meet this need humanity has the special power of producing men who give a new meaning to the whole of human life—a theory of life from which follow new forms of activity quite different from all preceding them. The formation of this philosophy of life appropriate to humanity in the new conditions on which it is entering, and of the practice resulting from it, is what is called religion.
And therefore, in the first place, religion is not, as science imagines, a manifestation which at one time corresponded with the development of humanity, but is afterward outgrown by it. It is a manifestation always inherent in the life of humanity, and is as indispensable, as inherent in humanity at the present time as at any other. Secondly, religion is always the theory of the practice of the future and not of the past, and therefore it is clear that investigation of past manifestations cannot in any case grasp the essence of religion.
The essence of every religious teaching lies not in the desire for a symbolic expression of the forces of nature, nor in the dread of these forces, nor in the craving for the marvelous, nor in the external forms in which it is manifested, as men of science imagine; the essence of religion lies in the faculty of men of foreseeing and pointing out the path of life along which humanity must move in the discovery of a new theory of life, as a result of which the whole future conduct of humanity is changed and different from all that has been before.
This faculty of foreseeing the path along which humanity must move, is common in a greater or less degree to all men. But in all times there have been men in whom this faculty was especially strong, and these men have given clear and definite expression to what all men felt vaguely, and formed a new philosophy of life from which new lines of action followed for hundreds and thousands of years.
Of such philosophies of life we know three; two have already been passed through by humanity, and the third is that we are passing through now in Christianity. These philosophies of life are three in number, and only three, not because we have arbitrarily brought the various theories of life together under these three heads, but because all men's actions are always based on one of these three views of life—because we cannot view life otherwise than in these three ways.
These three views of life are as follows: First, embracing the individual, or the animal view of life; second, embracing the society, or the pagan view of life; third, embracing the whole world, or the divine view of life.
In the first theory of life a man's life is limited to his one individuality; the aim of life is the satisfaction of the will of this individuality. In the second theory of life a man's life is limited not to his own individuality, but to certain societies and classes of individuals: to the tribe, the family, the clan, the nation; the aim of life is limited to the satisfaction of the will of those associations of individuals. In the third theory of life a man's life is limited not to societies and classes of individuals, but extends to the principle and source of life—to God.
These three conceptions of life form the foundation of all the religions that exist or have existed.
The savage recognizes life only in himself and his personal desires. His interest in life is concentrated on himself alone. The highest happiness for him is the fullest satisfaction of his desires. The motive power of his life is personal enjoyment. His religion consists in propitiating his deity and in worshiping his gods, whom he imagines as persons living only for their personal aims.
The civilized pagan recognizes life not in himself alone, but in societies of men—in the tribe, the clan, the family, the kingdom—and sacrifices his personal good for these societies. The motive power of his life is glory. His religion consists in the exaltation of the glory of those who are allied to him—the founders of his family, his ancestors, his rulers—and in worshiping gods who are exclusively protectors of his clan, his family, his nation, his government.[8]
The man who holds the divine theory of life recognizes life not in his own individuality, and not in societies of individualities (in the family, the clan, the nation, the tribe, or the government), but in the eternal undying source of life—in God; and to fulfill the will of God he is ready to sacrifice his individual and family and social welfare. The motor power of his life is love. And his religion is the worship in deed and in truth of the principle of the whole—God.
The whole historic existence of mankind is nothing else than the gradual transition from the personal, animal conception of life to the social conception of life, and from the social conception of life to the divine conception of life. The whole history of the ancient peoples, lasting through thousands of years and ending with the history of Rome, is the history of the transition from the animal, personal view of life to the social view of life. The whole of history from the time of the Roman Empire and the appearance of Christianity is the history of the transition, through which we are still passing now, from the social view of life to the divine view of life.
This view of life is the last, and founded upon it is the Christian teaching, which is a guide for the whole of our life and lies at the root of all our activity, practical and theoretic. Yet men of what is falsely called science, pseudo-scientific men, looking at it only in its externals, regard it as something outgrown and having no value for us.
Reducing it to its dogmatic side only—to the doctrines of the Trinity, the redemption, the miracles, the Church, the sacraments, and so on—men of science regard it as only one of an immense number of religions which have arisen among mankind, and now, they say, having played out its part in history, it is outliving its own age and fading away before the light of science and of true enlightenment.
We come here upon what, in a large proportion of cases, forms the source of the grossest errors of mankind. Men on a lower level of understanding, when brought into contact with phenomena of a higher order, instead of making efforts to understand them, to raise themselves up to the point of view from which they must look at the subject, judge it from their lower standpoint, and the less they understand what they are talking about, the more confidently and unhesitatingly they pass judgment on it.
To the majority of learned men, looking at the living, moral teaching of Christ from the lower standpoint of the state conception of life, this doctrine appears as nothing but a very indefinite and incongruous combination of Indian asceticism, Stoic and Neoplatonic philosophy, and insubstantial anti-social visions, which have no serious significance for our times. Its whole meaning is concentrated for them in its external manifestations—in Catholicism, Protestantism, in certain dogmas, or in the conflict with the temporal power. Estimating the value of Christianity by these phenomena is like a deaf man's judging of the character and quality of music by seeing the movements of the musicians.
The result of this is that all these scientific men, from Kant, Strauss, Spencer, and Renan down, do not understand the meaning of Christ's sayings, do not understand the significance, the object, or the reason of their utterance, do not understand even the question to which they form the answer. Yet, without even taking the pains to enter into their meaning, they refuse, if unfavorably disposed, to recognize any reasonableness in his doctrines; or if they want to treat them indulgently, they condescend, from the height of their superiority, to correct them, on the supposition that Christ meant to express precisely their own ideas, but did not succeed in doing so. They behave to his teaching much as self-assertive people talk to those whom they consider beneath them, often supplying their companions' words: "Yes, you mean to say this and that." This correction is always with the aim of reducing the teaching of the higher, divine conception of life to the level of the lower, state conception of life.
They usually say that the moral teaching of Christianity is very fine, but overexaggerated; that to make it quite right we must reject all in it that is superfluous and unnecessary to our manner of life. "And the doctrine that asks too much, and requires what cannot be performed, is worse than that which requires of men what is possible and consistent with their powers," these learned interpreters of Christianity maintain, repeating what was long ago asserted, and could not but be asserted, by those who crucified the Teacher because they did not understand him—the Jews.
It seems that in the judgment of the learned men of our time the Hebrew law—a tooth for a tooth, and an eye for an eye—is a law of just retaliation, known to mankind five thousand years before the law of holiness which Christ taught in its place.
It seems that all that has been done by those men who understood Christ's teaching literally and lived in accordance with such an understanding of it, all that has been said and done by all true Christians, by all the Christian saints, all that is now reforming the world in the shape of socialism and communism—is simply exaggeration, not worth talking about.
After eighteen hundred years of education in Christianity the civilized world, as represented by its most advanced thinkers, holds the conviction that the Christian religion is a religion of dogmas; that its teaching in relation to life is unreasonable, and is an exaggeration, subversive of the real lawful obligations of morality consistent with the nature of man; and that very doctrine of retribution which Christ rejected, and in place of which he put his teaching, is more practically useful for us.
To learned men the doctrine of non-resistance to evil by force is exaggerated and even irrational. Christianity is much better without it, they think, not observing closely what Christianity, as represented by them, amounts to.
They do not see that to say that the doctrine of non-resistance to evil is an exaggeration in Christ's teaching is just like saying that the statement of the equality of the radii of a circle is an exaggeration in the definition of a circle. And those who speak thus are acting precisely like a man who, having no idea of what a circle is, should declare that this requirement, that every point of the circumference should be an equal distance from the center, is exaggerated. To advocate the rejection of Christ's command of non-resistance to evil, or its adaptation to the needs of life, implies a misunderstanding of the teaching of Christ.
And those who do so certainly do not understand it. They do not understand that this teaching is the institution of a new theory of life, corresponding to the new conditions on which men have entered now for eighteen hundred years, and also the definition of the new conduct of life which results from it. They do not believe that Christ meant to say what he said; or he seems to them to have said what he said in the Sermon on the Mount and in other places accidentally, or through his lack of intelligence or of cultivation.[9]
Matt. vi. 25-34: "Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air; for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field how they grow; they toil not, neither do they spin; and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Where-withal shall we be clothed? (For after all these things do the Gentiles seek), for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you. Take therefore no thought for the morrow; for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof." Luke xii. 33-34: "Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also."
Sell all thou hast and follow me; and he who will not leave father, or mother, or children, or brothers, or fields, or house, he cannot be my disciple. Deny thyself, take up thy cross each day and follow me. My meat is to do the will of him that sent me, and to perform his works. Not my will, but thine be done; not what I will, but as thou wilt. Life is to do not one's will, but the will of God.
All these principles appear to men who regard them from the standpoint of a lower conception of life as the expression of an impulsive enthusiasm, having no direct application to life. These principles, however, follow from the Christian theory of life, just as logically as the principles of paying a part of one's private gains to the commonwealth and of sacrificing one's life in defense of one's country follow from the state theory of life.
As the man of the state conception of life said to the savage: Reflect, bethink yourself! The life of your individuality cannot be true life, because that life is pitiful and passing. But the life of a society and succession of individuals, family, clan, tribe, or state, goes on living, and therefore a man must sacrifice his own individuality for the life of the family or the state. In exactly the same way the Christian doctrine says to the man of the social, state conception of life, Repent ye—μετανοσετε—i. e., bethink yourself, or you will be ruined. Understand that this casual, personal life which now comes into being and to-morrow is no more can have no permanence, that no external means, no construction of it can give it consecutiveness and permanence. Take thought and understand that the life you are living is not real life—the life of the family, of society, of the state will not save you from annihilation. The true, the rational life is only possible for man according to the measure in which he can participate, not in the family or the state, but in the source of life—the Father; according to the measure in which he can merge his life in the life of the Father. Such is undoubtedly the Christian conception of life, visible in every utterance of the Gospel.
One may not share this view of life, one may reject it, one may show its inaccuracy and its erroneousness, but we cannot judge of the Christian teaching without mastering this view of life. Still less can one criticise a subject on a higher plane from a lower point of view. From the basement one cannot judge of the effect of the spire. But this is just what the learned critics of the day try to do. For they share the erroneous idea of the orthodox believers that they are in possession of certain infallible means for investigating a subject. They fancy if they apply their so-called scientific methods of criticism, there can be no doubt of their conclusion being correct.
This testing the subject by the fancied infallible method of science is the principal obstacle to understanding the Christian religion for unbelievers, for so-called educated people. From this follow all the mistakes made by scientific men about the Christian religion, and especially two strange misconceptions which, more than everything else, hinder them from a correct understanding of it. One of these misconceptions is that the Christian moral teaching cannot be carried out, and that therefore it has either no force at all—that is, it should not be accepted as the rule of conduct—or it must be transformed, adapted to the limits within which its fulfillment is possible in our society. Another misconception is that the Christian doctrine of love of God, and therefore of his service, is an obscure, mystic principle, which gives no definite object for love, and should therefore be replaced by the more exact and comprehensible principles of love for men and the service of humanity.