The Kingdom of God is Within You; What is Art?

Humanity? Where is its limit? Where does it end and where does it begin? Does it exclude the savage, the idiot, the inebriate, the insane? If one were to draw a line of demarcation so as to exclude the lower representatives of the human race, where ought it to be drawn? Ought it to exclude the Negro, as they do in the United States, or the Hindoos, as some Englishmen do, or the Jews, as does another nation? But if we include all humanity without exception, why should we restrict ourselves to men? Why should we exclude the higher animals, some of whom are superior to the lowest representatives of the human race?

We do not know humanity in the concrete, nor can we fix its limits. Humanity is a fiction, and therefore it cannot be loved. Indeed, it would be advantageous if men could love humanity as they love the family. It would be very useful, as the communists say, to substitute a community of interests for individual competition, or the universal for the personal; in a word, to make the whole world a mutual benefit society, – only that there are no motives to bring about such a result. The Positivists, communists, and all the exponents of the scientific fraternity exhort us to extend the love which men feel for themselves, their families, their fellow-countrymen, over humanity at large, forgetting that the love of which they speak is a personal love, which may be kindled for the family, and even extend to include one's native country, but which expires altogether when it is appealed to in behalf of an artificial state, such as Austria, England, or Turkey; and when claimed for that mystical object, humanity in general, one cannot even grasp the idea.

"A man loves himself, his physical personality, he loves his family, he even loves his country. Why should he not also love mankind? It would seem such a happy consummation! And it so happens that Christianity inculcates the same precept." These are the opinions of the Positivist, the communist, and the socialist fraternities.

It would indeed be fortunate, but it is impossible, because love founded on a personal and social life-conception can go no further than the love of country.

The flaw in the argument arises from the fact that the social life-conception, the basis of family love and of patriotism, is itself an individual love, and such a love, in its transference from a person to a family, a race, a nation, and a State, gradually loses its efficiency, and in the State has reached its final limit, and can go no further.

The necessity for widening the sphere of love is not to be denied, and yet it is the very attempt to satisfy this requirement that destroys its possibility, and proves the inadequacy of personal human love.

And here it is that the advocates of the Positivist, communist, and socialist brotherhood offer as a prop to the humanitarianism that has proved its inefficiency, a Christian love, not in its essence, but only in its results; in other words, not the love of God, but the love of man.

But there can be no such love; it has no raison d'étre. Christian love comes only from a Christian life-conception, whose sole manifestation is the love and service of God.

By a natural sequence in the extension of love from the individual to the family, and thence to the race, the nation, and the State, the social life-conception has brought men not to the consciousness of love for humanity, – which is illimitable – the unification of every living creature, – but to a condition which evokes no feeling in man, to a contradiction for which it provides no reconciliation.

It is only the Christian doctrine which, by lending to human life a new significance, is able to solve the difficulty. Christianity presents the love of self and the love of the family, as well as patriotism and the love of humanity, but it is not to be restricted to humanity alone; it is to be given to every living creature; it recognizes the possibility of an indefinite expansion of the kingdom of love, but its object is not to be found outside itself, in the aggregate of individuals, neither in the family, nor in the race, nor in the State, nor in mankind, nor all the wide world, but in itself, in its personality, – a divine personality, whose essence is the very love which needed a wider sphere.

The distinction between the Christian doctrine and those which preceded it may be thus defined. The social doctrine says: Curb thy nature (meaning the animal nature alone); subject it to the visible law of the family, of society, and of the State. Christianity says: Live up to thy nature (meaning the divine nature); make it subject to nothing; neither to thine own animal nature, nor to that of another, and then thou shalt attain what thou seekest by subjecting thine outward personality to visible laws. The Christian doctrine restores to man his original consciousness of self, not the animal self, but the godlike self, the spark of divinity, as the son of God, like unto the Father, but clothed in a human form. This consciousness of one's self as a son of God, whose essence is love, satisfies at once all those demands made by the man who professes the social life-conception for a broader sphere of love. Again, in the social life-conception the enlargement of the domain of love was a necessity for the salvation of the individual; it was attached to certain objects, to one's self, to one's family, to society, and to humanity. With the Christian world-conception love is not a necessity, neither is it attached to any special object; it is the inherent quality of a man's soul; he loves because he cannot help loving.

The Christian doctrine teaches to man that the essence of his soul is love; that his well-being may be traced, not to the fact that he loves this object or that one, but to the fact that he loves the principle of all things – God, whom he recognizes in himself through love, and will by the love of God love all men and all things.

This is the essential difference between the Christian doctrine and that of the Positivists, and all other non-Christian theorists of a universal brotherhood.

Such are the two chief misapprehensions in regard to the Christian doctrine, and from those most of the false arguments on the subject have originated.

One is, that the doctrine of Christ, like the doctrines which preceded it, promulgates rules which men must obey, and that these rules are impracticable. The other, that the whole meaning of Christianity is contained in the doctrine of a coöperative union of mankind, in one family, to attain which, leaving aside the question of love of God, one should obey only the rule of love of one's fellow-men.

Finally, the mistake of scientists, in supposing that the doctrine of the supernatural contains the essence of Christianity, that its life-teaching is not practicable, together with the general misapprehensions that result from such a misconception, further explains why men of our time have so misunderstood Christianity.

CHAPTER V

CONTRADICTION OF OUR LIFE AND CHRISTIAN CONSCIOUSNESS

Men consider that they may accept Christianity without changing their life – The pagan life-conception no longer corresponds to the present age of humanity, which the Christian life-conception alone can satisfy – The Christian life-conception is still misunderstood by men, but our life itself necessitates its acceptance – The requirements of a new life-conception always seem unintelligible, mystical, and supernatural – Such, for the majority of men, seem the requirements of the Christian life-conception – The acceptance of a Christian life-conception will inevitably be accomplished both through spiritual and material agencies – The fact that men, conscious of a higher life-conception, continue to entertain the lower forms of life, causes contradiction and suffering, which embitter life and require its alteration – Contradictions of our life – The economical contradiction, and the suffering it causes to the working-men and to the rich – The contradiction of State, and the sufferings that arise from obedience to State laws – The international contradiction, and its acknowledgment by contemporary writers: Komarvosky, Ferri, Booth, Passy, Lawson, Wilson, Bartlett, Defourny, Moneta – The military contradiction the extreme.

Many causes have contributed toward the misunderstanding of the teaching of Christ. One of these is that men assumed to understand the doctrine, when, like the faithful of the Church, they accepted the statement that it had been transmitted in a supernatural manner; or, like the scientists, after having investigated certain of its outward manifestations. Another reason may be found in the conviction that it is impracticable, and that it may be replaced by the doctrine of love of humanity. But the principal reason of all such misconceptions is that men look upon the doctrine of Christ as one that may be accepted or rejected without any special change in one's life.

Men, attached by habit to the existing order, shrink from attempting to change it, hence they agree to consider this doctrine as a mass of revelations and laws that may be accepted without making any change in one's life: whereas the doctrine of Christ is not a doctrine of rules for man to obey, but unfolds a new life-conception, meant as a guide for men who are now entering upon a new period, one entirely different from the past.

The life of humanity continues its course and has its stages, like the life of an individual; each age has its own life-conception, which a man must adopt whether he will or no. Those who do not adopt it consciously, adopt it unconsciously. The same change that takes place in the views of the individual, as life goes on, occurs also in the existence of nations and of humanity in general.

If a father were to conduct his affairs like a child, his life would certainly become so unbearable that he would cast about for a different plan of life, and would eagerly grasp at one better suited to his years.

And the human race is at the present time passing through a similar experience, in its transition from a pagan to a Christian life-conception. A man of the society of the present day finds that the pagan life-conception is no longer suited to the times, hence he is induced to submit to the requirements of the Christian religion, whose truths, however misunderstood and falsely interpreted they may be, are yet familiar to his ears, and seem to offer the only practical solution of the contradictions that beset his path. If the demands of the Christian doctrine seem unintelligible, peculiar, and dangerous to a man who has hitherto held the social life-conception, the demands of the latter seemed none the less so to a savage of a previous age, who neither fully apprehended them, nor was able to foresee their consequences.

The savage reasoned thus: "It would be folly for me to sacrifice my peace or my life to defend an incomprehensible, intangible, and uncertain ideal, family, race, country, and, above all, it would be dangerous to deliver myself into the hands of an unknown power." But there came a time in the life of the savage when, on the one hand, he had begun, although vaguely, to understand the meaning of social life, as well as that of its chief incentive, – social approval or condemnation: glory, – while, on the other hand, the sufferings of his personal life had become so severe that it was no longer possible for him to go on believing in the truth of his former life-conception; whereupon he accepted the social and State doctrine and submitted to its laws.

And he who holds the social life-conception is now undergoing a similar experience.

"It is madness" – thus reasons the man holding such views – "to sacrifice one's interests or those of one's family and of one's country, in order to fulfil the requirements of a law that would compel one to renounce the most natural and praiseworthy feelings toward one's self, one's family, and one's country, and, above all, the guarantee of protection afforded by the State."

But there comes a time when, on the one hand, a vague awakening consciousness stirs the soul, the consciousness of the higher law, love of God and one's neighbor, and the sufferings a man endures from the contradictions of life, compel him to renounce the social life-conception and to adopt the new Christian life-conception which is offered him. And this time has now arrived.

To us, who underwent the transition from the individual to the social life-conception thousands of years ago, this transition appears to have been both natural and inevitable, just as the present transition, through which we have been passing these last 1800 years, seems arbitrary, unnatural, and overwhelming. But it seems so for the simple reason that the former change is a thing of the past, and has fixed in us certain habits, whereas we are still practically accomplishing the present transition, and have to accomplish it consciously.

It was centuries, indeed thousands of years, before the social life-conception was adopted by all mankind; it passed through various phases, and we ourselves possess it through heredity, education, and unconscious habit; hence it seems natural to us. But 5000 years ago it seemed as strange and unnatural to men as the Christian doctrine in its true meaning seems to them now.

The universal brotherhood of man, the equality of races, the abolition of property, the anomalous doctrine of non-resistance, all these requirements of the Christian religion seem to us impossibilities. But in olden times, thousands of years ago, not only the requirements of the State, but even those of the family, as, for instance, the obligation of parents to feed their children, of children to support their aged parents, and that of conjugal fidelity, seemed equally impossible. And still more unreasonable seemed the demands of the State, requiring citizens to submit to established authority, to pay taxes, to perform military duty in defense of their country, etc. We find no difficulty in comprehending these requirements now; they seem perfectly simple and natural, with nothing mystical or alarming in their aspect; but five or even three thousand years ago, such demands seemed intolerable.

Thus the social life-conception served as a foundation for religion, for at the time when it was first manifested to men it seemed to them to be utterly incomprehensible, mystical, and supernatural. Now that we have passed that phase of human life, we can understand the reasons for the aggregation of men into families, communities, and states. But in the early ages the demand for these aggregations was made in the name of the supernatural, and its fulfilment assured by the same authority.

The patriarchal religion deified the family, the race, the people. State religions deified the sovereigns and the State. Even at the present day the uneducated masses, the Russian peasants, for instance, who call the Czar a God upon earth, obey the laws from religious instinct, not because their reason counsels them to do so, nor because they have the least idea of a State.

And to those men of our own times who hold the social life-conception, the Christian doctrine seems to be a supernatural religion, whereas in reality there is nothing mystical or supernatural about it; it is only a doctrine concerning human life, corresponding with the degree of development which man has attained, and one which he cannot refuse to accept.

The time will come, and it is already near at hand, when the Christian foundations of life – equality, brotherly love, community of goods, non-resistance of evil by violence – will seem as natural and simple as the foundations of family, social, and State life appear to us at the present time.

There can be no retrogression for humanity. Men have outgrown the lower life-conception of the family and the State, and must press forward to embrace the next higher conception, as they have already begun to do.

This movement is accomplished in two ways: consciously, by moral causes; unconsciously, by material ones. It rarely happens that a man changes his mode of life at the dictates of reason; however conscious he may be of the new design and purpose revealed to him by his reason, he goes on in the old fashion until his life has become intolerably inconsistent, and therefore distressing. Likewise, the larger portion of mankind, after learning through its religious teachers a new conception of life and its objects, to which it has yet to adjust itself, will for a long time pursue its wonted course, and only make the change in the end because its former life has become impossible.

In spite of the necessity for a change of life, acknowledged and proclaimed by our religious guides and admitted by the wisest men, in spite of the religious respect entertained for these guides, the majority of men continue to be influenced in life, now additionally complicated, by their former views. It is as if the father of a family, knowing well enough how to conduct himself properly, should through force of habit or thoughtlessness continue to live as if he were still a child.

At this very moment we are experiencing one of these transitions. Humanity has outgrown its social, its civic age, and has entered upon a new epoch. It knows the doctrine that must underlie the foundations of life in this new epoch; but, yielding to inertia, it still clings to its former habits. From this inconsistency between the theory of life and its practice follow a series of contradictions and sufferings that embitter man's life and compel him to make a change.

One needs but to compare the practice of life with its theory to be horrified at the extraordinary contradictions between the conditions of life and our inner consciousness.

Man's whole life is a continual contradiction of what he knows to be his duty. This contradiction prevails in every department of life, in the economical, the political, and the international. As though his intelligence were forgotten and his faith temporarily eclipsed, – for he must have faith, else would his life have no permanence, – he acts in direct opposition to the dictates of his conscience and his common sense.

In our economical and international relations we are guided by the fundamental principles of bygone ages, – principles quite contradictory to our mental attitude and the conditions of our present life.

It was right for a man who believed in the divine origin of slavery, and in its necessity, to live in the relation of a master to his slaves. But is such a life possible in these days? A man of antiquity might believe himself justified in taking advantage of his fellow-man, oppressing him for generations, merely because he believed in diversity of origin, noble or base, descent from Ham or Japheth. Not only have the greatest philosophers of ancient times, the teachers of mankind, Plato and Aristotle, justified the existence of slavery and adduced proofs of its legality, but no longer than three centuries ago those who described an ideal state of society could not picture it without slaves.

In ancient times, and even in the Middle Ages, it was honestly thought that men were not born equal, that the men worthy of respect were only Persians, only Greeks, only Romans, or only Frenchmen; but no one believes it now. And the enthusiastic advocates of the principles of aristocracy and patriotism at this present day cannot believe in their own statements.

We all know, and cannot help knowing, even if we had never heard it defined and never attempted to define it ourselves, that we all possess an inherent conviction deep in our hearts of the truth of that fundamental doctrine of Christianity, that we are all children of one Father, yea, every one of us, wheresoever we may live, whatsoever language we may speak; that we are all brothers, subject only to the law of love implanted in our hearts by our common Father.

Whatever may be the habits of thought or the degree of education of a man of our time, whether he be an educated liberal, whatsoever his shade of opinion, a philosopher, whatsoever may be his system, a scientist, an economist of any of the various schools, an uneducated adherent of any religious faith, – every man in these days knows that in the matter of life and worldly goods all men have equal rights; that no man is either better or worse than his fellow-men, but that all men are born free and equal. Every man has an instinctive assurance of this fact, and yet he sees his fellow-beings divided into two classes, the one in poverty and distress, which labors and is oppressed, the other idle, tyrannical, luxurious; and not only does he see all this, but, whether voluntarily or otherwise, he falls in line with one or the other of these divisions, – a course repugnant to his reason. Hence he must suffer both from his sense of the incongruity and his own share in it.

Whether he be master or slave, a man in these days is forever haunted by this distressing inconsistency between his ideal and the actual fact, nor can he fail to perceive the suffering that springs therefrom.

The masses – that is to say, the majority of mankind, who suffer and toil, their lives dull and uninteresting, never enlivened by a ray of brightness, enduring numberless privations – are those who recognize most clearly the sharp contrasts between what is and what ought to be, between the professions of mankind and their actions.

They know that they work like slaves, that they are perishing in want and in darkness, that they may minister to the pleasures of the minority. And it is this very consciousness that enhances its bitterness; indeed, it constitutes the essence of their suffering.

A slave in old times knew that he was a slave by birth, whereas the working-man of our day, while he feels himself to be a slave, knows that he ought not to be one, and suffers the tortures of Tantalus from his unsatisfied yearning for that which not only could be granted him, but which is really his due. The sufferings of the working-classes that spring from the contradictions of their fate are magnified tenfold by the envy and hatred which are the natural fruits of the sense of these contradictions.

A working-man in our period, even though his work may be less fatiguing than the labor of the ancient slave, and even were he to succeed in obtaining the eight-hour system and twelve-and-sixpence a day, still has the worst of it, because he manufactures objects which he will never use or enjoy; – he is not working for himself; he works in order to gratify the luxurious and idle, to increase the wealth of the capitalist, the mill-owner, or manufacturer. He knows that all this goes on in a world where men acknowledge certain propositions such as the economic principle that labor is wealth, that it is an act of injustice to employ another man's labor for one's own benefit, that an illegal act is punishable by law, in a world, moreover, where the doctrine of Christ is professed, – that doctrine which teaches us that all men are brothers, and that it is the duty of a man to serve his neighbor and to take no unfair advantage of him.

He realizes all this, and must suffer keenly from the shocking contradiction between the world as it should be and the world as it is. "According to what I am told and what I hear men profess," says a working-man to himself, "I ought to be a free man equal to any other man, and loved; I am a slave, hated and despised." Then he in his turn is filled with hatred, and seeks to escape from his position, to overthrow the enemy that oppresses him, and to get the upper hand himself.

They say: "It is wrong for a workman to wish himself in the place of a capitalist, or for a poor man to envy the rich." But this is false. If this were a world where God had ordained masters and slaves, rich and poor, it would be wrong for the working-man or the poor man to wish himself in the place of the rich: but this is not so; he wishes it in a world which professes the doctrine of the gospel, whose first principle is embodied in the relation of the son to the Father, and consequently of fraternity and equality. And however reluctant men may be to acknowledge it, they cannot deny that one of the first conditions of Christian life is love, expressed, not in words, but in deeds.

The man of education suffers even more from these inconsistencies. If he has any faith whatever he believes, perhaps, in fraternity, – at least in the sentiment humanity; and if not in the sentiment humanity, then in justice; and if not in justice, then surely in science; and he cannot help knowing all the while that the conditions of his life are opposed to every principle of Christianity, humanity, justice, and science.