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

more complex their relations became, the more obvious did it become that it was irrational by means of violence to resist that which is by everyone regarded as an evil, that the struggle was not diminished by doing so, and that no human definitions could succeed in making that which was considered to be evil by one set of men considered such by others.

Even at the time of the appearance of Christianity, in the place where it made its appearance, in the Roman Empire, it was clear for the majority of men that what by Nero and Caligula was considered to be an evil which ought to be resisted with violence could not be considered an evil by other men. Even then men began to understand that human laws which were given out as being divine had been written by men, that men could not be infallible, no matter with what external grandeur they might be vested, and that erring men could not become infallible simply because they came together and called themselves a senate or some such name. This was even then felt and understood by many, and it was then that Christ preached His teaching, which did not consist simply in this, that evil ought not to be resisted by means of violence, but in the teaching of the new comprehension of life, a part, or rather an application of which to public life was the teaching about the means for abolishing the struggle among all men, not by obliging only one part of men without a struggle to submit to what would be prescribed to them by certain authorities, but by having no one, consequently even not those (and preeminently not those) who rule, employ violence against anyone, and under no consideration.

The teaching was at that time accepted by but a small number of disciples; but the majority of men, especially all those who ruled over men, continued after the nominal acceptance of Christianity to hold to the rule of violently resisting that which they considered to be evil. Thus it was in the time of the Roman and the Byzantine emperors, and so it continued even afterward.

The inadequacy of the principle of defining with authority what is evil and resisting it with violence, which was already obvious in the first centuries of Christianity, became even more obvious during the decomposition of the Roman Empire into many states of equal right, with their mutual hostilities and the inner struggles which took place in the separate states.

But men were not prepared to receive the solution which was given by Christ, and the former means for the definition of the evil, which had to be resisted by establishing laws which, being obligatory for all, were carried out by the use of force, continued to be applied. The arbiter of what was to be considered an evil and what was to be resisted by means of force was now the Pope, now the emperor, now the king, now an assembly of the elect, now the whole nation. But both inside and outside the state there always existed some men who did not recognize the obligatoriness for themselves either of the injunctions which were given out to be the commands of the divinity, or of the decrees of men who were vested with sanctity, or of the institutions which purported to represent the will of the people, and these men, who considered to be good what the existing powers regarded as evil, fought against the powers, using the same violence which was directed against themselves.

Men who were vested with sanctity regarded as evil what men and institutions that were vested with civil power considered to be good, and vice versa, and the struggle became ever more acute. And the more such people held to this method for solving their struggle, the more obvious did it become that this method was useless, because there is and there can be no such external authority for the definition of evil as would be recognized by all men.

Thus it lasted for eighteen hundred years, and it reached the present point⁠—the complete obviousness of the fact that there is and there can be no external definition of evil which would be obligatory for all men. It reached such a point that men ceased to believe in the possibility of finding this common definition which would be obligatory for all men, and even in the necessity of putting forward such a definition. It came to such a pass that the men in power stopped proving that that which they considered to be an evil was an evil, and said outright that they considered that an evil which did not please them; and the men who obeyed the power began to obey it, not because they believed that the definitions of evil given by this power were correct, but only because they could not help but obey. Nice is added to France, Lorraine to Germany, Bohemia to Austria; Poland is divided; Ireland and India are subjected to English rule; war is waged against China and the Africans; the Americans expel the Chinese, and the Russians oppress the Jews; the landowners use the land which they do not work, and the capitalists make use of the labors of others, not because this is good, useful, and needful to men and because the contrary is evil, but because those who are in power want it to be so. What has happened is what happens now: one set of men commit acts of violence, no longer in the name of resisting evil, but in the name of their advantage or whim, while another set submit to violence, not because they assume, as was the case formerly, that violence is exerted against them in the name of freeing them from evil and for their good, but only because they cannot free themselves from this violence.

If a Roman, a man of the Middle Ages, a Russian, as I remember him to have been