The Kingdom of God Is Within You, Leo Tolstoy [reading cloud ebooks .TXT] 📗

n’eut osé de couvrir de son nom une doctrine qui n’eut pas fait place à la théorie des idées, et l’on eut excité les justes moqueries de la Grèce, en voulant faire d’Epicure ou de Zénon un disciple de l’Académie. Reconnaissons donc que s’il existe une religion et une doctrine qui s’appelle le christianisme elle peut avoir ses hérésies.”18

The whole discussion of the author reduces itself to this, that every opinion which is not in agreement with a code of dogmas professed by us at a given time is a heresy; but at a given time and in a given place people profess something, and this profession of something in some place cannot be a criterion of the truth.

Everything reduces itself to this, that “Ubi Christum, ibi Ecclesia;” but Christ is where we are. Every so-called heresy, by recognizing as the truth what it professes, can in a similar manner find in the history of the churches a consistent explanation of what it professes, using for itself all the arguments of De Pressensé and calling only its own confession truly Christian, precisely what all the heresies have been doing.

The only definition of heresy (the word αἵρεσις means “part”) is the name given by an assembly of men to every judgment which rejects part of the teaching, as professed by the assembly. A more particular meaning, which more frequently than any other is ascribed to heresy, is that of an opinion which rejects the church doctrine, as established and supported by the worldly power.

There is a remarkable, little known, very large work (Unparteiische Kirchen- und Ketzer-historie,19 1729), by Gottfried Arnold, which treats directly on this subject and which shows all the illegality, arbitrariness, senselessness, and cruelty of using the word “heresy” in the sense of rejection. This book is an attempt at describing the history of Christianity in the form of a history of the heresies.

In the introduction the author puts a number of questions: 1. regarding those who make heretics (von den Ketzermachern selbst); 2. concerning those who were made heretics; 3. concerning the subjects of heresy; 4. concerning the method of making heretics; and 5. concerning the aims and consequences of making heretics.

In connection with each of these points he puts dozens of questions, answers to which he later gives from the works of well-known theologians, but he chiefly leaves it to the reader himself to make the deduction from the exposition of the whole book. I shall quote the following as samples of these questions, which partly contain the answers. In reference to the fourth point, as to how heretics are made, he says in one of his questions (the seventh): “Does not all history show that the greatest makers of heretics and the masters of this work were those same wise men from whom the Father has hidden His secrets, that is, the hypocrites, Pharisees, and lawyers, or entirely godless and corrupt people?” Questions 20 and 21: “And did not, in the most corrupt times of Christianity, the hypocrites and envious people reject those very men who were particularly endowed by God with great gifts, and who in the time of pure Christianity would have been highly esteemed? And, on the contrary, would not these men, who during the decadence of Christianity elevated themselves above everything and recognized themselves to be the teachers of the purest Christianity, have been recognized, in apostolic times, as the basest heretics and antichristians?”

Expressing in these questions this thought, among others, that the verbal expression of the essence of faith, which was demanded by the church, and a departure from which was considered a heresy, could never completely cover the world-conception of the believer, and that, therefore, the demand for an expression of faith by means of particular words was the cause of heresy, he says, in Questions 21 and 33:

“And if the divine acts and thoughts present themselves to a man as so great and profound that he does not find corresponding words in which to express them, must he be recognized as a heretic, if he is not able precisely to express his ideas? And is not this true, that in the early times there was no heresy, because the Christians did not judge one another according to verbal expressions, but according to the heart and acts, in connection with a complete liberty of expression, without fear of being recognized as a heretic? Was it not a very common and easy method with the church,” he says in Question 21, “when the clergy wanted to get rid of a person or ruin him, to make him suspected as regards his doctrine and to throw over him the cloak of heresy, and thus to condemn and remove him?

“Though it is true that amidst the so-called heretics there were errors and sins, yet it is not less true and obvious from the numberless examples here adduced” (that is, in the history of the church and of heresy), he says farther on, “that there has not been a single sincere and conscientious man with some standing who has not been ruined by the churchmen out of envy or for other causes.”

Thus, nearly two hundred years ago, was the significance of heresy understood, and yet this conception continues to exist until the present time. Nor can it fail to exist, so long as there is a concept of the church. Heresy is the flip-side of the church. Where there is the church, there is also heresy. The church is an assembly of men asserting that they are in possession of the indisputable truth. Heresy is the opinion of people who do not recognize the indisputableness of the church truth.

Heresy is a manifestation of motion in the church, an attempt at destroying the ossified assertion of the church, an attempt at a living comprehension of the teaching. Every step of moving forward, of comprehending and fulfilling the teaching has been