The Kingdom of God is Within You; What is Art?

It is true that the social organization seems for the most part as much under the influence of violence as it seemed a thousand years ago, and in respect of armaments and war seems even more; but the Christian view of life is already having its effect. The withered tree, to all appearance, stands as firmly as ever; it seems even firmer, because it has grown harder, but it is already rotten at the heart and preparing to fall. It is the same with the present mode of life based upon violence. The outward position of man appears the same. There are the same oppressors, the same oppressed, but the feeling of both classes in regard to their respective positions has undergone a change. The oppressors, that is, those who take part in the government, and those who are benefited by oppression, the wealthy classes, do not constitute, as formerly, the élite of society, nor does their condition suggest that ideal of human prosperity and greatness to which formerly all the oppressed aspired. Now, it often happens that the oppressors renounce of their own accord the advantages of their position, choosing the position of the oppressed, and endeavor, by the simplicity of their mode of life, to resemble them.

Not to speak of those offices and positions generally considered contemptible, such as that of the spy, the detective, the usurer, or the keeper of a tavern, a great many of the positions held by the oppressors, and formerly considered honorable, such as those of police officers, courtiers, judges, administrative functionaries, ecclesiastical or military, masters on a large scale, and bankers, are not only considered little enviable, but are already avoided by estimable men. Already there are men who choose to renounce such once envied positions, preferring others which, although less advantageous, are not associated with violence.

It is not merely such as these who renounce their privileges; men influenced, not by religious motives, as was the case in former ages, but by growing public opinion, refuse to accept fortunes fallen to them by inheritance, because they believe that a man ought to possess only the fruits of his own labor.

High-minded youths, not as yet depraved by life, when about to choose a career, prefer the professions of doctors, engineers, teachers, artists, writers, or even of farmers, who live by their daily toil, to the positions of judges, administrators, priests, soldiers in the pay of government; they decline even the position of living on their income.

Most of the monuments at the present day are no longer erected in honor of statesmen or generals, still less of men of wealth, but to scientists, artists, and inventors, to men who not only had nothing in common with government or authority, but who frequently opposed it. It is to their memory that the arts are thus consecrated.

The class of men who will govern, and of rich men, tends every day to grow less numerous, and so far as intellect, education, and especially morality, are concerned, rich men and men in power are not the most distinguished members of society, as was the case in olden times. In Russia and Turkey, as in France and America, notwithstanding the frequent changes of officials, the greater number are often covetous and venal, and so little to be commended from the point of view of morality that they do not satisfy even the elementary exigencies of honesty demanded in government posts. Thus one hears often the ingenuous complaints of those in government that the best men among us, strangely enough as it seems to them, are always found among those opposed to them. It is as if one complained that it is not the nice, good people who become hangmen.

Rich men of the present day, as a general thing, are mere vulgar amassers of wealth, for the most part having but little care beyond that of increasing their capital, and that most often by impure means; or are the degenerate inheritors, who, far from playing an important part in society, often incur general contempt.

Many positions have lost their ancient importance. Kings and emperors now hardly direct at all; they seldom effect internal changes or modify external policy, leaving the decision of such questions to the departments of State, or to public opinion. Their function is reduced to being the representatives of state unity and power. But even this duty they begin to neglect. Most of them not only fail to maintain themselves in their former unapproachable majesty, but they grow more and more democratic, they prefer even to be bourgeois; they lay down thus their last distinction, destroying precisely what they are expected to maintain.

The same may be said of the army. The high officers, instead of encouraging the roughness and cruelty of the soldiers, which befit their occupation, promote the diffusion of education among them, preach humanity, often sympathize with the socialistic ideas of the masses, and deny the utility of war. In the late conspiracies against the Russian government many of those concerned were military men. It often happens, as it did recently, that the troops, when called upon to establish order, refuse to fire on the people. The barrack code of ideas is frankly deprecated by military men themselves, who often enough make it the subject of derision.

The same may be said of judges and lawyers. Judges, whose duty it is to judge and condemn criminals, conduct their trials in such a fashion as to prove them innocent; thus the Russian government, when it desires the condemnation of those it wishes to punish, never confides them to the ordinary tribunals; it tries them by court-martial, which is but a parody of justice. The same may be said of lawyers, who often refuse to accuse, and, twisting round the law, defend those they should accuse. Learned jurists, whose duty it is to justify the violence of authority, deny more and more frequently the right of punishment, and in its place introduce theories of irresponsibility, often prescribing, not punishment, but medical treatment for so-called criminals.

Jailers and turnkeys in convict prisons often become the protectors of those it is a part of their business to torture. Policemen and detectives are constantly saving those they ought to arrest. Ecclesiastics preach tolerance; they often deny the right of violence, and the more educated among them attempt in their sermons to avoid the deception which constitutes all the meaning of their position, and which they are expected to preach. Executioners refuse to perform their duty; the result is that often in Russia death-warrants cannot be carried out for lack of executioners, for, notwithstanding all the advantages of the position, the candidates, who are chosen from convicts, diminish in number every year. Governors, commissioners, and tax-collectors, pitying the people, often try to find pretexts for remitting the taxes. Rich men no longer dare to use their wealth for themselves alone, but sacrifice a part of it to social charities. Landowners establish hospitals and schools on their estates, and some even renounce their estates and bestow them on the cultivators of the soil, or establish agricultural colonies upon them. Manufacturers and mill-owners found schools, hospitals, and savings-banks, institute pensions, and build houses for the workmen; some start associations of which the profits are equally divided among all. Capitalists expend a portion of their wealth on educational, artistic, and philanthropic institutions for the public benefit. Many men who are unwilling to part with their riches during their lifetime bequeath them to public institutions.

These facts might be deemed the result of chance were it not that they all originate from one source, as, when certain trees begin to bud in the spring of the year, we might believe it accidental, only we know the cause; and that if on some trees the buds begin to swell, we know that the same thing will happen to all of them.

Even so is it in regard to Christian public opinion and its manifestations. If this public opinion already influences some of the more sensitive men, and makes each one in his own sphere decline the advantages obtained by violence or its use, it will continue to influence men more and more, until it brings about a change in their mode of life and reconciles it with that Christian consciousness already possessed by the most advanced.

And if there are already rulers who do not venture on any undertaking on their own responsibility, and who try to be like ordinary men rather than monarchs, who declare themselves ready to give up their prerogatives and become the first citizens of their country, and soldiers who, realizing all the sin and evil of war, do not wish to kill either foreigners or their fellow-countrymen, judges and lawyers who do not wish to accuse and condemn criminals, priests who evade preaching lies, tax-gatherers who endeavor to fulfil as gently as possible what they are called upon to do, and rich men who give up their wealth, then surely it will ultimately come to pass that other rulers, soldiers, priests, and rich men will follow their example. And when there are no more men ready to occupy positions supported by violence, the positions themselves will cease to exist.

But this is not the only way by which public opinion leads toward the abolition of the existing system, and the substitution of a new one. As the positions supported by violence become by degrees less and less attractive, and there are fewer and fewer applicants to fill them, their uselessness becomes more and more apparent.

We have to-day the same rulers and governments, the same armies, courts of law, tax-gatherers, priests, wealthy landowners, manufacturers, and capitalists as formerly, but their relative positions are changed.

The same rulers go about to their various interviews, they have the same meetings, hunts, festivities, balls, and uniforms; the same diplomatists have the same conversations about alliances and armies; the same parliaments, in which Eastern and African questions are discussed, and questions in regard to alliances, ruptures, "Home Rule," the eight-hour day. Changes of ministry take place just as of old, accompanied by the same speeches and incidents. But to those who know how an article in a newspaper changes perhaps the position of affairs more than dozens of royal interviews and parliamentary sessions, it becomes more and more evident that it is not these meetings, interviews, and parliamentary discussions that control affairs, but something independent of all this, something which has no local habitation.

The same generals, officers, soldiers, cannon, fortresses, parades, and evolutions. But one year elapses, ten, twenty years elapse, and there is no war. And troops are less and less to be relied on to suppress insurrection, and it becomes more and more evident that generals, officers, and soldiers are only figure-heads in triumphal processions, the plaything of a sovereign, a sort of unwieldy and expensive corps-de-ballet.

The same lawyers and judges, and the same sessions, but it becomes more and more evident that as civil courts make decisions in a great variety of causes without anxiety about purely legal justice, and that criminal courts are useless, because the punishment does not produce the desired result, therefore these institutions have no other object than the maintenance of men incapable of doing other things more useful.

The same priests, bishops, churches, and synods, but it becomes more and more evident to all that these men themselves have long since ceased to believe what they preach, and are therefore unable to persuade any one of the necessity of believing what they no longer believe themselves.

The same tax-gatherers, but more and more incapable of extorting money from the people by force, and it becomes more and more evident that, without such collectors, it would be possible to obtain by voluntary contribution all that is required for social needs.

The same rich men, and yet it becomes more and more evident that they can be useful only when they cease to be personal administrators of their possessions, and surrender to society their wealth in whole or part.

When this becomes as plain to all men as it now is to a few, the question will naturally arise: Why should we feed and support all those emperors, kings, presidents, members of departments, and ministers, if all their interviews and conversations amount to nothing? Would it not be better, as some wit expressed it, to set up an india-rubber queen?

And of what use to us are armies, with their generals, their musicians, their horses, and drums? Of what use are they when there is no war, when no one wishes to conquer anybody else? And even if there were a war, other nations would prevent us from reaping its advantages; while upon their compatriots the troops would refuse to fire.

And what is the use of judges and attorneys whose decisions in civil cases are not according to the law, and who, in criminal ones, are aware that punishments are of no avail?

And of what use are tax-gatherers who are reluctant to collect the taxes, when all that is needed could be contributed without their assistance?

And where is the use of a clergy which has long ceased to believe what it preaches?

And of what use is capital in the hands of private individuals when it can be beneficial only when it becomes public property? Having once asked all these questions, men cannot but arrive at the conclusion that institutions which have lost their usefulness should no longer be supported.

And furthermore, men who themselves occupy positions of privilege come to see the necessity of abandoning them.

One day, in Moscow, I was present at a religious discussion which is usually held during St. Thomas's week, near the church in the Okhotny Ryad. A group of perhaps twenty men had gathered on the pavement, and a serious discussion concerning religion was in progress. Meanwhile, in the nobles' club near at hand, a concert was taking place, and a police-officer, having noticed the group of people gathered near the church, sent a mounted policeman to order them to disperse, – not that the police-officer cared in the least whether the group stayed where it was or dispersed. The twenty men who had gathered inconvenienced no one, but the officer had been on duty all the morning and felt obliged to do something. The young policeman, a smart-looking fellow, with his right arm akimbo and a clanking sword, rode up to us, calling out in an imperative tone: "Disperse, you fellows! What business have you to gather there?" Every one turned to look at him, while one of the speakers, a modest-looking man in a peasant's coat, replied calmly and pleasantly: "We are talking about business, and there is no reason why we should disperse; it might be better for you, my young friend, if you were to jump off from your horse and to listen to us. Very likely it would do you good;" and turning away he continued the conversation. The policeman turned his horse without a word and rode away.

Such scenes as this must be of frequent occurrence in countries where violence is employed. The officer was bored; he had nothing to do, and the poor fellow was placed in a position where he felt in duty bound to give orders. He was deprived of a rational human existence; he could do nothing but look on and give orders, give orders and look on, although both were works of supererogation. It will not be long before all those unfortunate rulers, ministers, members of parliaments, governors, generals, officers, bishops, priests, and even rich men, will find themselves – indeed they have already done so – in precisely the same position. Their sole occupation consists in issuing orders; they send out their subordinates, like the officer who sent the policeman to interfere with the people; and as the people with whom they interfere ask not to be interfered with, this seems to their official intelligence only to prove that they are very necessary.

But the time will surely come when it will be perfectly evident to every one that they are not only useless, but an actual impediment, and those whose course they obstruct will say gently and pleasantly, like the man in the peasant's coat: "We beg that you will let us alone." Then the subordinates as well as their instructors will find themselves compelled to take the good advice that is offered them, cease to prance about among men with their arms akimbo, and having discarded their glittering livery, listen to what is said among men, and unite with them to help to promote the serious work of the world.

Sooner or later the time will surely come when all the present institutions supported by violence will cease to be; their too evident uselessness, absurdity, and even unseemliness, will finally destroy them.

There must come a time when the same thing that happened to the king in Andersen's fairy tale, "The King's New Clothes," will happen to men occupying positions created by violence.

The tale tells of a king who cared enormously for new clothes, and to whom one day came two tailors who agreed to make him a suit woven from a wonderful stuff. The king engaged them and they set to work, saying that the stuff possessed the remarkable quality of becoming invisible to any one unfit for the office he holds. The courtiers came to inspect the work of the tailors, but could see nothing, because these men were drawing their needles through empty space. However, remembering the consequences, they all pretended to see the cloth and to be very much pleased with it. Even the king himself praised it. The hour appointed for the procession when he was to walk wearing his new garment arrived. The king took off his clothes and put on the new ones – that is, he remained naked all the while, and thus he went in procession. But remembering the consequences, no one had the courage to say that he was not dressed, until a little child, catching sight of the naked king, innocently exclaimed, "But he has nothing on!" Whereupon all the others who had known this before, but had not acknowledged it, could no longer conceal the fact.

Thus will it be with those who, through inertia, continue to fill offices that have long ceased to be of any consequence, until some chance observer, who happens not to be engaged, as the Russian proverb has it, in "washing one hand with the other," will ingenuously exclaim, "It is a long time since these men were good for anything!"

The position of the Christian world, with its fortresses, cannon, dynamite, guns, torpedoes, prisons, gallows, churches, factories, custom-houses, and palaces is monstrous. But neither fortresses nor cannon nor guns by themselves can make war, nor can the prisons lock their gates, nor the gallows hang, nor the churches themselves lead men astray, nor the custom-houses claim their dues, nor palaces and factories build and support themselves; all these operations are performed by men. And when men understand that they need not make them, then these things will cease to be.

And already men are beginning to understand this. If not yet understood by all, it is already understood by those whom the rest of the world eventually follows. And it is impossible to cease to understand what once has been understood, and the masses not only can, but inevitably must, follow where those who have understood have already led the way.

Hence the prophecy: that a time will come when all men will hearken unto the word of God, will forget the arts of war, will melt their swords into plowshares and their lances into reaping-hooks; – which, being translated, means when all the prisons, the fortresses, the barracks, the palaces, and the churches will remain empty, the gallows and the cannon will be useless. This is no longer a mere Utopia, but a new and definite system of life, toward which mankind is progressing with ever increasing rapidity.

But when will it come?

Eighteen hundred years ago Christ, in answer to this question, replied that the end of the present world – that is, of the pagan system – would come when the miseries of man had increased to their utmost limit; and when, at the same time, the good news of the Kingdom of Heaven – that is, of the possibility of a new system, one not founded upon violence – should be proclaimed throughout the earth.[21 - Matt. xxiv. 3-28.]

"But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only,"[22 - Matt. xxiv. 36.] said Christ. "Watch therefore: for ye know not what hour your Lord doth come."

When will the hour arrive? Christ said that we cannot know. And for that very reason we should hold ourselves in readiness to meet it, as the goodman should watch his house against thieves, or like the virgins who await with their lamps the coming of the bridegroom; and, moreover, we should work with all our might to hasten the coming of that hour, as the servants should use the talents they have received that they may increase.[23 - Matt. xxiv. 43; xxv. 1 – 13, 14-30.]

And there can be no other answer. The day and the hour of the advent of the Kingdom of God men cannot know, since the coming of that hour depends only on men themselves.

The reply is like that of the wise man who, when the traveler asked him how far he was from the city, answered, "Go on!"

How can we know if it is still far to the goal toward which humanity is aiming, when we do not know how it will move toward it; that it depends on humanity whether it moves steadily onward or pauses, whether it accelerates or retards its pace.

All that we can know is what we who form humanity should or should not do in order to bring about this Kingdom of God. And that we all know; for each one has but to begin to do his duty, each one has but to live according to the light that is within him, to bring about the immediate advent of the promised Kingdom of God, for which the heart of every man yearns.

CHAPTER XII

CONCLUSION

"REPENT, FOR THE KINGDOM OF HEAVEN IS AT HAND!"