read the Gospel, mere association with people of different forms of religion and faith, which happens so easily in these days, compels him to doubt of the truth of his own faith. It was all very well when a man did not see men of any other form of religion than his own; he believed that his form of religion was the one true one. But a thinking man has only to come into contact—as constantly happens in these days—with people, equally good and bad, of different denominations, who condemn each other's beliefs, to doubt of the truth of the belief he professes himself. In these days only a man who is absolutely ignorant or absolutely indifferent to the vital questions with which religion deals, can remain in the faith of the Church.
What deceptions and what strenuous efforts the churches must employ to continue, in spite of all these tendencies subversive of the faith, to build churches, to perform masses, to preach, to teach, to convert, and, most of all, to receive for it all immense emoluments, as do all these priests, pastors, incumbents, superintendents, abbots, archdeacons, bishops, and archbishops. They need special supernatural efforts. And the churches do, with ever-increasing intensity and zeal, make such efforts. With us in Russia, besides other means, they employ simple brute force, as there the temporal power is willing to obey the Church. Men who refuse an external assent to the faith, and say so openly, are either directly punished or deprived of their rights; men who strictly keep the external forms of religion are rewarded and given privileges.
That is how the Orthodox clergy proceed; but indeed all churches without exception avail themselves of every means for the purpose—one of the most important of which is what is now called hypnotism.
Every art, from architecture to poetry, is brought into requisition to work its effect on men's souls and to reduce them to a state of stupefaction, and this effect is constantly produced. This use of hypnotizing influence on men to bring them to a state of stupefaction is especially apparent in the proceedings of the Salvation Army, who employ new practices to which we are unaccustomed: trumpets, drums, songs, flags, costumes, marching, dancing, tears, and dramatic performances.
But this only displeases us because these are new practices. Were not the old practices in churches essentially the same, with their special lighting, gold, splendor, candles, choirs, organ, bells, vestments, intoning, etc.?
But however powerful this hypnotic influence may be, it is not the chief nor the most pernicious activity of the Church. The chief and most pernicious work of the Church is that which is directed to the deception of children—these very children of whom Christ said: "Woe to him that offendeth one of these little ones." From the very first awakening of the consciousness of the child they begin to deceive him, to instill into him with the utmost solemnity what they do not themselves believe in, and they continue to instill it into him till the deception has by habit grown into the child's nature. They studiously deceive the child on the most important subject in life, and when the deception has so grown into his life that it would be difficult to uproot it, then they reveal to him the whole world of science and reality, which cannot by any means be reconciled with the beliefs that have been instilled into him, leaving it to him to find his way as best he can out of these contradictions.
If one set oneself the task of trying to confuse a man so that he could not think clearly nor free himself from the perplexity of two opposing theories of life which had been instilled into him from childhood, one could not invent any means more effectual than the treatment of every young man educated in our so-called Christian society.
It is terrible to think what the churches do to men. But if one imagines oneself in the position of the men who constitute the Church, we see they could not act differently. The churches are placed in a dilemma: the Sermon on the Mount or the Nicene Creed—the one excludes the other. If a man sincerely believes in the Sermon on the Mount, the Nicene Creed must inevitably lose all meaning and significance for him, and the Church and its representatives together with it. If a man believes in the Nicene Creed, that is, in the Church, that is, in those who call themselves its representatives, the Sermon on the Mount becomes superfluous for him. And therefore the churches cannot but make every possible effort to obscure the meaning of the Sermon on the Mount, and to attract men to themselves. It is only due to the intense zeal of the churches in this direction that the influence of the churches has lasted hitherto.
Let the Church stop its work of hypnotizing the masses, and deceiving children even for the briefest interval of time, and men would begin to understand Christ's teaching. But this understanding will be the end of the churches and all their influence. And therefore the churches will not for an instant relax their zeal in the business of hypnotizing grown-up people and deceiving children. This, then, is the work of the churches: to instill a false interpretation of Christ's teaching into men, and to prevent a true interpretation of it for the majority of so-called believers.
CHAPTER IV.
CHRISTIANITY MISUNDERSTOOD BY MEN OF SCIENCE.
Attitude of Men of Science to Religions in General—What Religion is, and What is its Significance for the Life of Humanity—Three Conceptions of Life—Christian Religion the Expression of the Divine Conception of Life—Misinterpretation of Christianity by Men of Science, who Study it in its External Manifestations Due to their Criticising it from Standpoint of Social Conception of Life—Opinion, Resulting from this Misinterpretation, that Christ's Moral Teaching is Exaggerated and Cannot be put into Practice—Expression of Divine Conception of Life in the Gospel—False Ideas of Men of Science on Christianity Proceed from their Conviction that they have an Infallible Method of Criticism—From which come Two Misconceptions in Regard to Christian Doctrine—First Misconception, that the Teaching Cannot be put into Practice, Due to the Christian Religion Directing Life in a Way Different from that of the Social Theory of Life—Christianity holds up Ideal, does not lay down Rules—To the Animal Force of Man Christ Adds the Consciousness of a Divine Force—Christianity Seems to Destroy Possibility of Life only when the Ideal held up is Mistaken for Rule—Ideal Must Not be Lowered—Life, According to Christ's Teaching, is Movement—The Ideal and the Precepts—Second Misconception Shown in Replacing Love and Service of God by Love and Service of Humanity—Men of Science Imagine their Doctrine of Service of Humanity and Christianity are Identical—Doctrine of Service of Humanity Based on Social Conception of Life—Love for Humanity, Logically Deduced from Love of Self, has No Meaning because Humanity is a Fiction—Christian Love Deduced from Love of God, Finds its Object in the whole World, not in Humanity Alone—Christianity Teaches Man to Live in Accordance with his Divine Nature—It Shows that the Essence of the Soul of Man is Love, and that his Happiness Ensues from Love of God, whom he Recognizes as Love within himself.
Now I will speak of the other view of Christianity which hinders the true understanding of it—the scientific view.
Churchmen substitute for Christianity the version they have framed of it for themselves, and this view of Christianity they regard as the one infallibly true one.
Men of science regard as Christianity only the tenets held by the different churches in the past and present; and finding that these tenets have lost all the significance of Christianity, they accept it as a religion which has outlived its age.
To see clearly how impossible it is to understand the Christian teaching from such a point of view, one must form for oneself an idea of the place actually held by religions in general, by the Christian religion in particular, in the life of mankind, and of the significance attributed to them by science.
Just as the individual man cannot live without having some theory of the meaning of his life, and is always, though often unconsciously, framing his conduct in accordance with the meaning he attributes to his life, so too associations of men living in similar conditions—nations—cannot but have theories
