My Religion

"Resist not evil," knowing that you will meet with those who, when they have struck you on one cheek and met with no resistance, will strike you on the other; who, having taken away your coat, will take away your cloak also; who, having profited by your labor, will force you to labor still more without reward. And yet, though all this should happen to you, "Resist not evil"; do good to them that injure you. When I understood these words as they are written, all that had been obscure became clear to me, and what had seemed exaggerated I saw to be perfectly reasonable. For the first time I grasped the pivotal idea in the words "Resist not evil"; I saw that what followed was only a development of this command; I saw that Jesus did not exhort us to turn the other cheek that we might endure suffering, but that his exhortation was, "Resist not evil," and that he afterward declared suffering to be the possible consequence of the practice of this maxim.

A father, when his son is about to set out on a far journey, commands him not to tarry by the way; he does not tell him to pass his nights without shelter, to deprive himself of food, to expose himself to rain and cold. He says, "Go thy way, and tarry not, though thou should'st be wet or cold." So Jesus does not say, "Turn the other cheek and suffer." He says, "Resist not evil"; no matter what happens, "Resist not."

These words, "Resist not evil," when I understood their significance, were to me the key that opened all the rest. Then I was astonished that I had failed to comprehend words so clear and precise.

"Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil."

Whatever injury the evil-disposed may inflict upon you, bear it, give all that you have, but resist not. Could anything be more clear, more definite, more intelligible than that? I had only to grasp the simple and exact meaning of these words, just as they were spoken, when the whole doctrine of Jesus, not only as set forth in the Sermon on the Mount, but in the entire Gospels, became clear to me; what had seemed contradictory was now in harmony; above all, what had seemed superfluous was now indispensable. Each portion fell into harmonious unison and filled its proper part, like the fragments of a broken statue when adjusted in harmony with the sculptor's design. In the Sermon on the Mount, as well as throughout the whole Gospel, I found everywhere affirmation of the same doctrine, "Resist not evil."

In the Sermon on the Mount, as well as in many other places, Jesus represents his disciples, those who observe the rule of non-resistance to evil, as turning the other cheek, giving up their cloaks, persecuted, used despitefully, and in want. Everywhere Jesus says that he who taketh not up his cross, he who does not renounce worldly advantage, he who is not ready to bear all the consequences of the commandment, "Resist not evil," cannot become his disciple.

To his disciples Jesus says, Choose to be poor; bear all things without resistance to evil, even though you thereby bring upon yourself persecution, suffering, and death.

Prepared to suffer death rather than resist evil, he reproved the resentment of Peter, and died exhorting his followers not to resist and to remain always faithful to his doctrine. The early disciples observed this rule, and passed their lives in misery and persecution, without rendering evil for evil.

It seems, then, that Jesus meant precisely what he said. We may declare the practice of such a rule to be very difficult; we may deny that he who follows it will find happiness; we may say with the unbelievers that Jesus was a dreamer, an idealist who propounded impracticable maxims; but it is impossible not to admit that he expressed in a manner at once clear and precise what he wished to say; that is, that according to his doctrine a man must not resist evil, and, consequently, that whoever adopts his doctrine will not resist evil. And yet neither believers nor unbelievers will admit this simple and clear interpretation of Jesus' words.

CHAPTER II

When I apprehended clearly the words "Resist not evil," my conception of the doctrine of Jesus was entirely changed; and I was astounded, not that I had failed to understand it before, but that I had misunderstood it so strangely. I knew, as we all know, that the true significance of the doctrine of Jesus was comprised in the injunction to love one's neighbor. When we say, "Turn the other cheek," "Love your enemies," we express the very essence of Christianity. I knew all that from my childhood; but why had I failed to understand aright these simple words? Why had I always sought for some ulterior meaning? "Resist not evil" means, never resist, never oppose violence; or, in other words, never do anything contrary to the law of love. If any one takes advantage of this disposition and affronts you, bear the affront, and do not, above all, have recourse to violence. This Jesus said in words so clear and simple that it would be impossible to express the idea more clearly. How was it then, that believing or trying to believe these to be the words of God, I still maintained the impossibility of obeying them? If my master says to me, "Go; cut some wood," and I reply, "It is beyond my strength," I say one of two things: either I do not believe what my master says, or I do not wish to obey his commands. Should I then say of God's commandment that I could not obey it without the aid of a supernatural power? Should I say this without having made the slightest effort of my own to obey? We are told that God descended to earth to save mankind; that salvation was secured by the second person of the Trinity, who suffered for men, thereby redeeming them from sin, and gave them the Church as the shrine for the transmission of grace to all believers; but aside from this, the Saviour gave to men a doctrine and the example of his own life for their salvation. How, then, could I say that the rules of life which Jesus has formulated so clearly and simply for every one – how could I say that these rules were difficult to obey, that it was impossible to obey them without the assistance of a supernatural power? Jesus saw no such impossibility; he distinctly declared that those who did not obey could not enter into the kingdom of God. Nowhere did he say that obedience would be difficult; on the contrary, he said in so many words, "My yoke is easy and my burden is light" (Matt. xi. 30). And John, the evangelist, says, "His commandments are not grievous" (1 John v. 3). Since God declared the practice of his law to be easy, and himself practised it in human form, as did also his disciples, how dared I speak of the impossibility of obedience without the aid of a supernatural power?

If one bent all his energies to overthrow any law, what could he say of greater force than that the law was essentially impracticable, and that the maker of the law knew it to be impracticable and unattainable without the aid of a supernatural power? Yet that is exactly what I had been thinking of the command, "Resist not evil." I endeavored to find out how it was that I got the idea that Jesus' law was divine, but that it could not be obeyed; and as I reviewed my past history, I perceived that the idea had not been communicated to me in all its crudeness (it would then have been revolting to me), but insensibly I had been imbued with it from childhood, and all my after life had only confirmed me in error.

From my childhood I had been taught that Jesus was God, and that his doctrine was divine, but at the same time I was taught to respect as sacred the institutions which protected me from violence and evil. I was taught to resist evil, that it was humiliating to submit to evil, and that resistance to it was praiseworthy. I was taught to judge, and to inflict punishment. Then I was taught the soldier's trade, that is, to resist evil by homicide; the army to which I belonged was called "The Christophile Army," and it was sent forth with a Christian benediction. From infancy to manhood I learned to venerate things that were in direct contradiction to the law of Jesus, – to meet an aggressor with his own weapons, to avenge myself by violence for all offences against my person, my family, or my race. Not only was I not blamed for this; I learned to regard it as not at all contrary to the law of Jesus. All that surrounded me, my personal security and that of my family and my property – depended then upon a law which Jesus reproved, – the law of "a tooth for a tooth." My spiritual instructors taught me that the law of Jesus was divine, but, because of human weakness, impossible of practice, and that the grace of Jesus Christ alone could aid us to follow its precepts. And this instruction agreed with what I received in secular institutions and from the social organization about me. I was so thoroughly possessed with this idea of the impracticability of the divine doctrine, and it harmonized so well with my desires, that not till the time of awakening did I realize its falsity. I did not see how impossible it was to confess Jesus and his doctrine, "Resist not evil," and at the same time deliberately assist in the organization of property, of tribunals, of governments, of armies; to contribute to the establishment of a polity entirely contrary to the doctrine of Jesus, and at the same time pray to Jesus to help us to obey his commands, to forgive our sins, and to aid us that we resist not evil. I did not see, what is very clear to me now, how much more simple it would be to organize a method of living conformable to the law of Jesus, and then to pray for tribunals, and massacres, and wars, and all other things indispensable to our happiness.

Thus I came to understand the source of error into which I had fallen. I had confessed Jesus with my lips, but my heart was still far from him. The command, "Resist not evil," is the central point of Jesus' doctrine; it is not a mere verbal affirmation; it is a rule whose practice is obligatory. It is verily the key to the whole mystery; but the key must be thrust to the bottom of the lock. When we regard it as a command impossible of performance, the value of the entire doctrine is lost. Why should not a doctrine seem impracticable, when we have suppressed its fundamental proposition? It is not strange that unbelievers look upon it as totally absurd. When we declare that one may be a Christian without observing the commandment, "Resist not evil," we simply leave out the connecting link which transmits the force of the doctrine of Jesus into action.

Some time ago I was reading in Hebrew, the fifth chapter of Matthew with a Jewish rabbi. At nearly every verse the rabbi said, "This is in the Bible," or "This is in the Talmud," and he showed me in the Bible and in the Talmud sentences very like the declarations of the Sermon on the Mount. When we reached the words, "Resist not evil," the rabbi did not say, "This is in the Talmud," but he asked me, with a smile, "Do the Christians obey this command? Do they turn the other cheek?" I had nothing to say in reply, especially as at that particular time, Christians, far from turning the other cheek, were smiting the Jews upon both cheeks. I asked him if there were anything similar in the Bible or in the Talmud. "No," he replied, "there is nothing like it; but tell me, do the Christians obey this law?" It was only another way of saying that the presence in the Christian doctrine of a commandment which no one observed, and which Christians themselves regarded as impracticable, is simply an avowal of the foolishness and nullity of that law. I could say nothing in reply to the rabbi.

Now that I understand the exact meaning of the doctrine, I see clearly the strangely contradictory position in which I was placed. Having recognized the divinity of Jesus and of his doctrine, and having at the same time organized a life wholly contrary to that doctrine, what remained for me but to look upon the doctrine as impracticable? In words I had recognized the doctrine of Jesus as sacred; in actions, I had professed a doctrine not at all Christian, and I had recognized and reverenced the anti-Christian customs which hampered my life upon every side. The persistent message of the Old Testament is that misfortunes came upon the Hebrew people because they believed in false gods and denied Jehovah. Samuel (I. viii. – xii.) accuses the people of adding to their other apostasies the choice of a man, upon whom they depended for deliverance instead of upon Jehovah, who was their true King. "Turn not aside after tohu, after vain things," Samuel says to the people (I. xii. 21); "turn not aside after vain things, which cannot profit nor deliver; for they are tohu, are vain." "Fear Jehovah and serve him… But if ye shall still do wickedly, ye shall be consumed, both ye and your king" (I. xii. 24, 25). And so with me, faith in tohu, in vain things, in empty idols, had concealed the truth from me. Across the path which led to the truth, tohu, the idol of vain things, rose before me, cutting off the light, and I had not the strength to beat it down.

On a certain day, at this time, I was walking in Moscow towards the Borovitzky Gate, where was stationed an old lame beggar, with a dirty cloth wrapped about his head. I took out my purse to bestow an alms; but at the same moment I saw a young soldier emerging from the Kremlin at a rapid pace, head well up, red of face, wearing the State insignia of military dignity. The beggar, on perceiving the soldier, arose in fear, and ran with all his might towards the Alexander Garden. The soldier, after a vain attempt to come up with the fugitive, stopped, shouting forth an imprecation upon the poor wretch who had established himself under the gateway contrary to regulations. I waited for the soldier. When he approached me, I asked him if he knew how to read.

"Yes; why do you ask?"

"Have you read the New Testament?"

"Yes."

"And do you remember the words, 'If thine enemy hunger, feed him…'?"

I repeated the passage. He remembered it, and heard me to the end. I saw that he was uneasy. Two passers-by stopped and listened. The soldier seemed to be troubled that he should be condemned for doing his duty in driving persons away from a place where they had been forbidden to linger. He thought himself at fault, and sought for an excuse. Suddenly his eye brightened; he looked at me over his shoulder, as if he were about to move away.

"And the military regulation, do you know anything about that?" he demanded.

"No," I said.

"In that case, you have nothing to say to me," he retorted, with a triumphant wag of the head, and elevating his plume once more, he marched away to his post. He was the only man that I ever met who had solved, with an inflexible logic, the question which eternally confronted me in social relations, and which rises continually before every man who calls himself a Christian.

CHAPTER III

We are wrong when we say that the Christian doctrine is concerned only with the salvation of the individual, and has nothing to do with questions of State. Such an assertion is simply a bold affirmation of an untruth, which, when we examine it seriously, falls of itself to the ground. It is well (so I said); I will resist not evil; I will turn the other cheek in private life; but hither comes the enemy, or here is an oppressed nation, and I am called upon to do my part in the struggle against evil, to go forth and kill. I must decide the question, to serve God or tohu, to go to war or not to go. Perhaps I am a peasant; I am appointed mayor of a village, a judge, a juryman; I am obliged to take the oath of office, to judge, to condemn. What ought I to do? Again I must choose between the divine law and the human law. Perhaps I am a monk living in a monastery; the neighboring peasants trespass upon our pasturage, and I am appointed to resist evil, to plead for justice against the wrong-doers. Again I must choose. It is a dilemma from which no man can escape.

I do not speak of those whose entire lives are passed in resisting evil, as military authorities, judges, or governors. No one is so obscure that he is not obliged to choose between the service of God and the service of tohu, in his relation to the State. My very existence, entangled with that of the State and the social existence organized by the State, exacts from me an anti-Christian activity directly contrary to the commandments of Jesus. In fact, with conscription and compulsory jury service, this pitiless dilemma arises before every one. Every one is forced to take up murderous weapons; and even if he does not get as far as murder, his weapons must be ready, his carbine loaded, and his sword keen of edge, that he may declare himself ready for murder. Every one is forced into the service of the courts to take part in meting out judgment and sentence; that is, to deny the commandment of Jesus, "Resist not evil," in acts as well as in words.

The soldier's problem, the Gospel or military regulations, divine law or human law, is before mankind to-day as it was in the time of Samuel. It was forced upon Jesus and upon his disciples; it is forced in these times upon all who would be Christians; and it was forced upon me.

The law of Jesus, with its doctrine of love, humility, and self-denial, touched my heart more deeply than ever before. But everywhere, in the annals of history, in the events that were going on about me, in my individual life, I saw the law opposed in a manner revolting to sentiment, conscience, and reason, and encouraging to brute instincts. I felt that if I adopted the law of Jesus, I should be alone; I should pass many unhappy hours; I should be persecuted and afflicted as Jesus had said. But if I adopted the human law, everybody would approve; I should be in peace and safety, with all the resources of civilization at my command to put my conscience at ease. As Jesus said, I should laugh and be glad. I felt all this, and so I did not analyze the meaning of the doctrine of Jesus, but sought to understand it in such a way that it might not interfere with my life as an animal. That is, I did not wish to understand it at all. This determination not to understand led me into delusions which now astound me. As an instance in point, let me explain my former understanding of these words: —

"Judge not, that ye be not judged." (Matt. vii. 1.)

"Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned." (Luke vi. 37.)

The courts in which I served, and which insured the safety of my property and my person, seemed to be institutions so indubitably sacred and so entirely in accord with the divine law, it had never entered into my head that the words I have quoted could have any other meaning than an injunction not to speak ill of one's neighbor. It never occurred to me that Jesus spoke in these words of the courts of human law and justice. It was only when I understood the true meaning of the words, "Resist not evil," that the question arose as to Jesus' advice with regard to tribunals. When I understood that Jesus would denounce them, I asked myself, Is not this the real meaning: Not only do not judge your neighbor, do not speak ill of him, but do not judge him in the courts, do not judge him in any of the tribunals that you have instituted? Now in Luke (vi. 37-49) these words follow immediately the doctrine that exhorts us to resist not evil and to do good to our enemies. And after the injunction, "Be ye therefore merciful, as your Father also is merciful," Jesus says, "Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned." "Judge not;" does not this mean, Institute no tribunals for the judgment of your neighbor? I had only to bring this boldly before myself when heart and reason united in an affirmative reply.

To show how far I was before from the true interpretation, I shall confess a foolish pleasantry for which I still blush. When I was reading the New Testament as a divine book at the time that I had become a believer, I was in the habit of saying to my friends who were judges or attorneys, "And you still judge, although it is said, 'Judge not, and ye shall not be judged'?" I was so sure that these words could have no other meaning than a condemnation of evil-speaking that I did not comprehend the horrible blasphemy which I thus committed. I was so thoroughly convinced that these words did not mean what they did mean, that I quoted them in their true sense in the form of a pleasantry.

I shall relate in detail how it was that all doubt with regard to the true meaning of these words was effaced from my mind, and how I saw their purport to be that Jesus denounced the institution of all human tribunals, of whatever sort; that he meant to say so, and could not have expressed himself otherwise. When I understood the command, "Resist not evil," in its proper sense, the first thing that occurred to me was that tribunals, instead of conforming to this law, were directly opposed to it, and indeed to the entire doctrine; and therefore that if Jesus had thought of tribunals at all, he would have condemned them.

Jesus said, "Resist not evil"; the sole aim of tribunals is to resist evil. Jesus exhorted us to return good for evil; tribunals return evil for evil. Jesus said that we were to make no distinction between those who do good and those who do evil; tribunals do nothing else. Jesus said, Forgive, forgive not once or seven times, but without limit; love your enemies, do good to them that hate you – but tribunals do not forgive, they punish; they return not good but evil to those whom they regard as the enemies of society. It would seem, then, that Jesus denounced judicial institutions. Perhaps (I said) Jesus never had anything to do with courts of justice, and so did not think of them. But I saw that such a theory was not tenable. Jesus, from his childhood to his death, was concerned with the tribunals of Herod, of the Sanhedrim, and of the High Priests. I saw that Jesus must have regarded courts of justice as wrong. He told his disciples that they would be dragged before the judges, and gave them advice as to how they should comport themselves. He said of himself that he should be condemned by a tribunal, and he showed what the attitude toward judges ought to be. Jesus, then, must have thought of the judicial institutions which condemned him and his disciples; which have condemned and continue to condemn millions of men.

Jesus saw the wrong and faced it. When the sentence against the woman taken in adultery was about to be carried into execution, he absolutely denied the possibility of human justice, and demonstrated that man could not be the judge since man himself was guilty. And this idea he has propounded many times, as where it is declared that one with a beam in his eye cannot see the mote in another's eye, or that the blind cannot lead the blind. He even pointed out the consequences of such misconceptions, – the disciple would be above his Master.

Perhaps, however, after having denounced the incompetency of human justice as displayed in the case of the woman taken in adultery, or illustrated in the parable of the mote and the beam; perhaps, after all, Jesus would admit of an appeal to the justice of men where it was necessary for protection against evil; but I soon saw that this was inadmissible. In the Sermon on the Mount, he says, addressing the multitude,

"And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also." (Matt. v. 40.)

Once more, perhaps Jesus spoke only of the personal bearing which a man should have when brought before judicial institutions, and did not condemn justice, but admitted the necessity in a Christian society of individuals who judge others in properly constituted forms. But I saw that this view was also inadmissible. When he prayed, Jesus besought all men, without exception, to forgive others, that their own trespasses might be forgiven. This thought he often expresses. He who brings his gift to the altar with prayer must first grant forgiveness. How, then, could a man judge and condemn when his religion commanded him to forgive all trespasses, without limit? So I saw that according to the doctrine of Jesus no Christian judge could pass sentence of condemnation.