I gained from a German book sent to me by the same professor in Prague. Besides that I learned something from Pipin's "History of Czech Literature." Pipin says: —
"'The Net of Faith' is the doctrine of Christ, wherewith man is to be raised from the gloomy depths of the social sea of iniquity. True faith is to believe the words of God; but we are living in times when men call the true faith heresy; hence it is upon our own reason that we must rely to discover the truth if we possess it not. Darkness has concealed it from men, and they no longer recognize the true law of Christ.
"As an illustration of the law, Helchitsky cites the original social organization of Christian society, which is considered by the Church of Rome of the present time as rank heresy.
"This primitive church was his own ideal of a social order founded upon equality, liberty, and fraternity. Christianity, according to Helchitsky, still preserves this foundation, and has but to return to its pure teaching to render any other social order, whose existence requires the authority of pope or king, quite superfluous. The law of love will suffice for all…
"Historically, Helchitsky assigns the decadence of Christianity to the time of Constantine the Great, whom the Pope Silvester received into the Church in spite of his pagan life and morals. Constantine, in return, rewarded the Pope by endowing him with riches and temporal power. Since then these two forces have played into each other's hands, seeking only outward glory. Doctors, men of learning, and the clergy, caring only to maintain their influence over the world, excited the nations one against the other, encouraging the crimes of murder and rapine, and thus destroying Christianity, both in faith and practice. Helchitsky totally denies the right of man to wage war or to exact the penalty of death. According to him, every soldier, even if he be a 'knight,' is only a transgressor, a criminal, and a murderer."
All this, with the addition of some biographical details and extracts from the correspondence of Helchitsky, is related in the German book.
Having thus become acquainted with the essence of Helchitsky's teachings, I waited with still greater impatience the appearance of "The Net of Faith" in the Academy's periodical. But one, two, three years passed, and the book was not forthcoming. It was only in 1888 that I learned that the printing had been suspended. I obtained the proof-sheets of what had been printed, and read them. In many respects it was a wonderful book.
Its contents have been accurately summarized by Pipin. Helchitsky's principal idea is that Christianity, in league with sovereignty during the reign of Constantine the Great, and continuing to develop under these conditions, became corrupted, and ceased to be Christianity. He called his book "The Net of Faith" because he had chosen for his motto that verse from the New Testament which speaks of the disciples as fishers of men. He carries on the simile thus: "Through His disciples, Christ caught the world in the net of His faith, but the larger fishes, breaking the net, escaped; then others followed through these same holes made by the large fishes, and the net was left almost empty." By the big fish he means the popes, emperors, and sovereigns who, without giving up their authority, accepted Christianity, not in its reality, but in its semblance.
Helchitsky teaches the same doctrine that is now taught by the non-resistant Mennonites and Quakers, and in former times by the Bogomiles, the Paulicians, and other sects. He teaches that Christianity, requiring, as it does from its followers, humility, gentleness, a forgiving spirit, the turning of the other cheek when one is struck, and the love of one's enemies, is not compatible with that violence which is an essential element of authority. A Christian, according to Helchitsky, should not only refuse to be a commander or a soldier, but he should take no part in government, neither should he become a tradesman, nor even a landowner. He might be an artisan or a farmer. This book is among the few which have been saved from the flame into which books denouncing official Christianity were commonly cast. As all such so-called heretical works were usually burned with their authors, very few of those which denounce official Christianity have been preserved – and for this reason the book of which we speak has a special interest.
But apart from its interest, concerning which there may be differences of opinion, it is one of the most remarkable results of human thought, both on account of its profundity and the wonderful power and beauty of its language, not to mention its antiquity. And yet this book has remained unprinted for centuries, and continues to be unknown except to a few specialists.2
One would think that works like these of the Quakers, of Garrison, of Ballou, and of Helchitsky, – which affirm and prove by the authority of the Bible that the world misinterprets the teaching of Christ, – would arouse an interest, would make a sensation, would give rise to discussions between the clergy and their flocks.
One might suppose that works which deal with the very essence of the Christian doctrine would be reviewed, and either acknowledged to be just, or else refuted and condemned.
Not at all. Every one of these works suffers the same fate. Men of widely differing opinions, believers, and, what is still more surprising, unbelieving liberals, as though by common consent, preserve an obstinate silence in regard to them. Thus every attempt to explain the true meaning of Christ's doctrine goes for nothing.
And more astonishing still is the ignorance concerning two works whose existence was made known to me after the publication of my own book. One is a work by Dymond, "On War," printed for the first time in London in 1824, and the other by Daniel Musser, entitled "Non-resistance Asserted," was written in 1864.
The ignorance in regard to these books is amazing; the more so, that apart from their merit, both treat, not so much of the theory as of its practical application to life; of the relations of Christianity to military service, which is particularly interesting in view of the system of conscription. It may be asked, perhaps, what action is befitting for a subject who believes that war is incompatible with religion when his government calls upon him for military service?
One would take this to be a vital question, whose answer, in view of our present system of conscription, becomes one of serious importance. All men, or the majority of mankind, are Christians, and every male is required to do military duty. How man, in his Christian character, is to meet this demand, Dymond gives the following reply: —
"It is his duty, mildly and temperately, yet firmly, to refuse to serve.
"There are some persons who, without any determinate process of reasoning, appear to conclude that responsibility for national measures attaches solely to those who direct them; that it is the business of governments to consider what is good for the community, and that, in these cases, the duty of the subject is merged in the will of the sovereign. Considerations like these are, I believe, often voluntarily permitted to become opiates of the conscience. I have no part, it is said, in the councils of the government, and am not, therefore, responsible for its crimes. We are, indeed, not responsible for the crimes of our rulers, but we are responsible for our own; and the crimes of our rulers are our own, if, whilst we believe them to be crimes, we promote them by our coöperation…
"Those who suppose that obedience in all things is required, or that responsibility in political affairs is transferred from the subject to the sovereign, reduce themselves to a great dilemma. It is to say that we must resign our conduct and our consciences to the will of others, and act wickedly, or well, as their good or evil may preponderate, without merit for virtue or responsibility for crime."
It is worthy of notice that the same is expressed in a maxim to soldiers, which they are required to memorize. Dymond says that only a commander answers for the consequences of his order. But this is unjust. A man cannot remove the responsibility for his actions from himself. And this is evident from the following: "If your superior orders you to kill your child, your neighbor, your father, or your mother, will you obey? If you will not, there is an end of the argument; for if you may reject his authority in one instance, where is the limit to rejection? There is no rational limit but that which
"The publication of this book ('The Net of Faith') was ended [completed] by the Academy in the last months of the present year (1893)." —
