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

themselves to it, and execute it. Others⁠—the majority⁠—are led only through a long path of errors, experiences, and sufferings to the recognition of the truth of the teaching and the necessity of acquiring it.

It is to this necessity of acquiring the teaching in an experimental external way that the whole mass of the men of the Christian world have now been brought.

Sometimes we think: what need was there for that corruption of Christianity which even now more than anything else interferes with its adoption in its real sense? And yet this corruption of Christianity, having brought men to the condition in which they now are, was a necessary condition for the majority of men to be able to receive it in its real significance.

If Christianity had been offered to men in its real, and not its corrupted, form, it would not have been accepted by the majority of men, and the majority of men would have remained alien to it, as the nations of Asia are alien to it at the present time. But, having received it in its corrupted form, the nations who received it were subjected to its certain, though slow, action, and by a long experimental road of errors and of sufferings resulting therefrom are now brought to the necessity of acquiring it in its true sense.

The corruption of Christianity and its acceptance in its corrupted form by the majority of men was as indispensable as that a seed, to sprout, should be for a time concealed by the earth.

The Christian teaching is a teaching of the truth and at the same time a prophecy.

Eighteen hundred years ago the Christian teaching revealed to men the truth of how they should live, and at the same time predicted what human life would be if men would not live thus, but would continue to live by those principles by which they had lived heretofore, and what it would be if they should accept the Christian teaching and should carry it out in life.

In imparting in the Sermon on the Mount the teaching which was to guide the lives of men, Christ said:

“Therefore, whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And everyone that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.”

Matthew 7:24⁠–⁠27

Now, after eighteen hundred years, the prophecy has been fulfilled. By not following Christ’s teaching in general and its manifestation in public life as nonresistance to evil, men involuntarily came to that position of inevitable ruin which was promised by Christ to those who would not follow His teaching.

People frequently think that the question of nonresistance to evil is an invented question, a question which it is possible to circumvent. It is, however, a question which life itself puts before all men and before every thinking man, and which invariably demands a solution. For men in their public life this question has, ever since the Christian teaching has been preached, been the same as the question for a traveller which road to take, when he comes to a fork on the highway on which he has been walking. He must go on, and he cannot say, “I will not think, and I will continue to walk as before.” Before this there was one road, and now there are two of them, and it is impossible to walk as before, and one of the two roads must inevitably be chosen.

Even so it has been impossible to say, ever since Christ’s teaching was made known to men, “I will continue to live as I lived before, without solving the question as to resisting or not resisting evil by means of violence.” It is inevitably necessary at the appearance of every struggle to solve the question, “Shall I with violence resist that which I consider to be an evil and violence, or not?”

The question as to resisting or not resisting evil by means of violence appeared when there arose the first struggle among men, since every struggle is nothing but a resistance by means of violence to what each of the contending parties considers to be an evil. But the men before Christ did not see that the resistance by means of violence to what each considers to be an evil, only because he regards as an evil what another regards as a good, is only one of the means of solving the struggle, and that another means consists in not at all resisting evil by means of violence.

Previous to Christ’s teaching it appeared to men that there was but one way of solving a struggle, and that was by resisting evil with violence, and so they did, each of the contending parties trying to convince himself and others that what each of them considered to be an evil was a real, absolute evil.

And so since most remote times men have endeavored to discover such definitions of evil as would be obligatory for all men, and as such were given out the statutes of law which, it was assumed, were received in a supernatural manner, or the injunctions of men or of assemblies of men, to whom is ascribed the quality of infallibility. Men have employed violence against other men and have assured themselves and others that they have employed this violence against the evil which was acknowledged by all men.

This means has been employed since remote antiquity, especially by those men who usurped the power, and men for a long time did not see the irrationality of this means.

But the longer men lived, the