«The Kingdom of God Is Within You». Christianity Not as a Mystic Religion but as a New Theory of Life

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 - Here, for example, is a characteristic view of that kind from the American journal the Arena (October, 1890): "New Basis of Church Life." Treating of the significance of the Sermon on the Mount and non-resistance to evil in particular, the author, being under no necessity, like the Churchmen, to hide its significance, says:"Christ in fact preached complete communism and anarchy; but one must learn to regard Christ always in his historical and psychological significance. Like every advocate of the love of humanity, Christ went to the furthest extreme in his teaching. Every step forward toward the moral perfection of humanity is always guided by men who see nothing but their vocation. Christ, in no disparaging sense be it said, had the typical temperament of such a reformer. And therefore we must remember that his precepts cannot be understood literally as a complete philosophy of life. We ought to analyze his words with respect for them, but in the spirit of criticism, accepting what is true," etc.Christ would have been happy to say what he ought, but he was not able to express himself as exactly and clearly as we can in the spirit of criticism, and therefore let us correct him. All that he said about meekness, sacrifice, lowliness, not caring for the morrow, was said by accident, through lack of knowing how to express himself scientifically.]

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.

The first misconception in regard to the impossibility of following the principle is the result of men of the state conception of life unconsciously taking that conception as the standard by which the Christian religion directs men, and taking the Christian principle of perfection as the rule by which that life is to be ordered; they think and say that to follow Christ's teaching is impossible, because the complete fulfilment of all that is required by this teaching would put an end to life. "If a man were to carry out all that Christ teaches, he would destroy his own life; and if all men carried it out, then the human race would come to an end," they say.

"If we take no thought for the morrow, what we shall eat and what we shall drink, and wherewithal we shall be clothed, do not defend our life, nor resist evil by force, lay down our life for others, and observe perfect chastity, the human race cannot exist," they say.

And they are perfectly right if they take the principle of perfection given by Christ's teaching as a rule which everyone is bound to fulfill, just as in the state principles of life everyone is bound to carry out the rule of paying taxes, supporting the law, and so on.

The misconception is based precisely on the fact that the teaching of Christ guides men differently from the way in which the precepts founded on the lower conception of life guide men. The precepts of the state conception of life only guide men by requiring of them an exact fulfillment of rules or laws. Christ's teaching guides men by pointing them to the infinite perfection of their heavenly Father, to which every man independently and voluntarily struggles, whatever the degree of his imperfection in the present.

The misunderstanding of men who judge of the Christian principle from the point of view of the state principle, consists in the fact that on the supposition that the perfection which Christ points to, can be fully attained, they ask themselves (just as they ask the same question on the supposition that state laws will be carried out) what will be the result of all this being carried out? This supposition cannot be made, because the perfection held up to Christians is infinite and can never be attained; and Christ lays down his principle, having in view the fact that absolute perfection can never be attained, but that striving toward absolute, infinite perfection will continually increase the blessedness of men, and that this blessedness may be increased to infinity thereby.

Christ is teaching not angels, but men, living and moving in the animal life. And so to this animal force of movement Christ, as it were, applies the new force – the recognition of Divine perfection – and thereby directs the movement by the resultant of these two forces.

To suppose that human life is going in the direction to which Christ pointed it, is just like supposing that a little boat afloat on a rapid river, and directing its course almost exactly against the current, will progress in that direction.

Christ recognizes the existence of both sides of the parallelogram, of both eternal indestructible forces of which the life of man is compounded: the force of his animal nature and the force of the consciousness of kinship to God. Saying nothing of the animal force which asserts itself, remains always the same, and is therefore independent of human will, Christ speaks only of the Divine force, calling upon a man to know it more closely, to set it more free from all that retards it, and to carry it to a higher degree of intensity.

In the process of liberating, of strengthening this force, the true life of man, according to Christ's teaching, consists. The true life, according to preceding religions, consists in carrying out rules, the law; according to Christ's teaching it consists in an ever closer approximation to the divine perfection held up before every man, and recognized within himself by every man, in an ever closer and closer approach to the perfect fusion of his will in the will of God, that fusion toward which man strives, and the attainment of which would be the destruction of the life we know.

The divine perfection is the asymptote of human life to which it is always striving, and always approaching, though it can only be reached in infinity.

The Christian religion seems to exclude the possibility of life only when men mistake the pointing to an ideal as the laying down of a rule. It is only then that the principles presented in Christ's teaching appear to be destructive of life. These principles, on the contrary, are the only ones that make true life possible. Without these principles true life could not be possible.

"One ought not to expect so much," is what people usually say in discussing the requirements of the Christian religion. "One cannot expect to take absolutely no thought for the morrow, as is said in the Gospel, but only not to take too much thought for it; one cannot give away all to the poor, but one must give away a certain definite part; one need not aim at virginity, but one must avoid debauchery; one need not forsake wife and children, but one must not give too great a place to them in one's heart," and so on.

But to speak like this is just like telling a man who is struggling on a swift river and is directing his course against the current, that it is impossible to cross the river rowing against the current, and that to cross it he must float in the direction of the point he wants to reach.

In reality, in order to reach the place to which he wants to go, he must row with all his strength toward a point much higher up.

To let go the requirements of the ideal means not only to diminish the possibility of perfection, but to make an end of the ideal itself. The ideal that has power over men is not an ideal invented by someone, but the ideal that every man carries within his soul. Only this ideal of complete infinite perfection has power over men, and stimulates them to action. A moderate perfection loses its power of influencing men's hearts.

Christ's teaching only has power when it demands absolute perfection – that is, the fusion of the divine nature which exists in every man's soul with the will of God – the union of the Son with the Father. Life according to Christ's teaching consists of nothing but this setting free of the Son of God, existing in every man, from the animal, and in bringing him closer to the Father.

The animal existence of a man does not constitute human life alone. Life, according to the will of God only, is also not human life. Human life is a combination of the animal life and the divine life. And the more this combination approaches to the divine life, the more life there is in it.

Life, according to the Christian religion, is a progress toward the divine perfection. No one condition, according to this doctrine, can be higher or lower than another. Every condition, according to this doctrine, is only a particular stage, of no consequence in itself, on the way toward unattainable perfection, and therefore in itself it does not imply a greater or lesser degree of life. Increase of life, according to this, consists in nothing but the quickening of the progress toward perfection. And therefore the progress toward perfection of the publican Zaccheus, of the woman that was a sinner, and of the robber on the cross, implies a higher degree of life than the stagnant righteousness of the Pharisee. And therefore for this religion there cannot be rules which it is obligatory to obey. The man who is at a lower level but is moving onward toward perfection is living a more moral, a better life, is more fully carrying out Christ's teaching, than the man on a much higher level of morality who is not moving onward toward perfection.

It is in this sense that the lost sheep is dearer to the Father than those that were not lost. The prodigal son, the piece of money lost and found again, were more precious than those that were not lost.

The fulfillment of Christ's teaching consists in moving away from self toward God. It is obvious that there cannot be definite laws and rules for this fulfillment of the teaching. Every degree of perfection and every degree of imperfection are equal in it; no obedience to laws constitutes a fulfillment of this doctrine, and therefore for it there can be no binding rules and laws.

From this fundamental distinction between the religion of Christ and all preceding religions based on the state conception of life, follows a corresponding difference in the special precepts of the state theory and the Christian precepts. The precepts of the state theory of life insist for the most part on certain practical prescribed acts, by which men are justified and secure of being right. The Christian precepts (the commandment of love is not a precept in the strict sense of the word, but the expression of the very essence of the religion) are the five commandments of the Sermon on the Mount – all negative in character. They show only what at a certain stage of development of humanity men may not do.

These commandments are, as it were, signposts on the endless road to perfection, toward which humanity is moving, showing the point of perfection which is possible at a certain period in the development of humanity.

Christ has given expression in the Sermon on the Mount to the eternal ideal toward which men are spontaneously struggling, and also the degree of attainment of it to which men may reach in our times.

The ideal is not to desire to do ill to anyone, not to provoke ill will, to love all men. The precept, showing the level below which we cannot fall in the attainment of this ideal, is the prohibition of evil speaking. And that is the first command.

The ideal is perfect chastity, even in thought. The precept, showing the level below which we cannot fall in the attainment of this ideal, is that of purity of married life, avoidance of debauchery. That is the second command.

The ideal is to take no thought for the future, to live in the present moment. The precept, showing the level below which we cannot fall, is the prohibition of swearing, of promising anything in the future. And that is the third command.

The ideal is never for any purpose to use force. The precept, showing the level below which we cannot fall is that of returning good for evil, being patient under wrong, giving the cloak also. That is the fourth command.

The ideal is to love the enemies who hate us. The precept, showing the level below which we cannot fall, is not to do evil to our enemies, to speak well of them, and to make no difference between them and our neighbors.

All these precepts are indications of what, on our journey to perfection, we are already fully able to avoid, and what we must labor to attain now, and what we ought by degrees to translate into instinctive and unconscious habits. But these precepts, far from constituting the whole of Christ's teaching and exhausting it, are simply stages on the way to perfection. These precepts must and will be followed by higher and higher precepts on the way to the perfection held up by the religion.

And therefore it is essentially a part of the Christian religion to make demands higher than those expressed in its precepts; and by no means to diminish the demands either of the ideal itself, or of the precepts, as people imagine who judge it from the standpoint of the social conception of life.

So much for one misunderstanding of the scientific men, in relation to the import and aim of Christ's teaching. Another misunderstanding arising from the same source consists in substituting love for men, the service of humanity, for the Christian principles of love for God and his service.

The Christian doctrine to love God and serve him, and only as a result of that love to love and serve one's neighbor, seems to scientific men obscure, mystic, and arbitrary. And they would absolutely exclude the obligation of love and service of God, holding that the doctrine of love for men, for humanity alone, is far more clear, tangible, and reasonable.

Scientific men teach in theory that the only good and rational life is that which is devoted to the service of the whole of humanity. That is for them the import of the Christian doctrine, and to that they reduce Christ's teaching. They seek confirmation of their own doctrine in the Gospel, on the supposition that the two doctrines are really the same.

This idea is an absolutely mistaken one. The Christian doctrine has nothing in common with the doctrine of the Positivists, Communists, and all the apostles of the universal brotherhood of mankind, based on the general advantage of such a brotherhood. They differ from one another especially in Christianity's having a firm and clear basis in the human soul, while love for humanity is only a theoretical deduction from analogy.

The doctrine of love for humanity alone is based on the social conception of life.