The comparative advantages of submission and of insubmission are these:
For him who has not refused, the advantages will consist in this, that, having submitted to all the humiliations and having executed all the cruelties demanded of him, he may, if he is not killed, receive red, golden, tin-foil decorations over his fool's garments, and he may at best command hundreds of thousands of just such bestialized men as himself, and be called a field-marshal, and receive a lot of money.
But the advantages of him who refuses will consist in this, that he will retain his human dignity, will earn the respect of good men, and, above all else, will know without fail that he is doing God's work, and so an incontestable good to men.
Such are the advantages and the disadvantages on both sides for a man from the wealthy classes, for an oppressor; for a man of the poor, working classes the advantages and disadvantages will be the same, but with an important addition of disadvantages. The disadvantages for a man of the labouring classes, who has not refused to do military service, will also consist in this, that, by entering upon military service, he by his participation and seeming consent confirms the very oppression under which he is suffering.
But it is not the reflections as to how much the state which men are called upon to support by their participation in the military service is necessary and useful to men, much less the reflections as to the advantages or disadvantages accruing to each man from his submission or insubmission to the demands of the government, that decide the question as to the necessity of the existence or the abolition of the state. What irrevocably and without appeal decides this question is the religious consciousness or conscience of every individual man, before whom, in connection with the universal military service, involuntarily rises the question as to the existence or non-existence of the state.
VIII.
People frequently say that if Christianity is a truth, it ought to have been accepted by all men at its very appearance, and ought at that very moment to have changed the lives of men and made them better. But to say this is the same as saying that if the seed is fertile, it must immediately produce a sprout, a flower, and a fruit.
The Christian teaching is no legislation which, being introduced by violence, can at once change the lives of men. Christianity is another, newer, higher concept of life, which is different from the previous one. But the new concept of life cannot be prescribed; it can only be freely adopted.
Now the new life-conception can be acquired only in two ways: in a spiritual (internal) and an experimental (external) way.
Some people—the minority—immediately, at once, by a prophetic feeling divine the truth of the teaching, abandon themselves to it, and execute it. Others—the majority—are led only through a long path of errors, experiences, and sufferings to the recognition of the truth of the teaching and the necessity of acquiring it.
It is to this necessity of acquiring the teaching in an experimental external way that the whole mass of the men of the Christian world have now been brought.
Sometimes we think: what need was there for that corruption of Christianity which even now more than anything else interferes with its adoption in its real sense? And yet this corruption of Christianity, having brought men to the condition in which they now are, was a necessary condition for the majority of men to be able to receive it in its real significance.
If Christianity had been offered to men in its real, and not its corrupted, form, it would not have been accepted by the majority of men, and the majority of men would have remained alien to it, as the nations of Asia are alien to it at the present time. But, having received it in its corrupted form, the nations who received it were subjected to its certain, though slow, action, and by a long experimental road of errors and of sufferings resulting therefrom are now brought to the necessity of acquiring it in its true sense.
The corruption of Christianity and its acceptance in its corrupted form by the majority of men was as indispensable as that a seed, to sprout, should be for a time concealed by the earth.
The Christian teaching is a teaching of the truth and at the same time a prophecy.
Eighteen hundred years ago the Christian teaching revealed to men the truth of how they should live, and at the same time predicted what human life would be if men would not live thus, but would continue to live by those principles by which they had lived heretofore, and what it would be if they should accept the Christian teaching and should carry it out in life.
In imparting in the Sermon on the Mount the teaching which was to guide the lives of men, Christ said:
"Therefore, whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it" (Matt. vii. 24-27).
Now, after eighteen hundred years, the prophecy has been fulfilled. By not following Christ's teaching in general and its manifestation in public life as non-resistance to evil, men involuntarily came to that position of inevitable ruin which was promised by Christ to those who would not follow His teaching.
People frequently think that the question of non-resistance to evil is an invented question, a question which it is possible to circumvent. It is, however, a question which life itself puts before all men and before every thinking man, and which invariably demands a solution. For men in their public life this question has, ever since the Christian teaching has been preached, been the same as the question for a traveller which road to take, when he comes to a fork on the highway on which he has been walking. He must go on, and he cannot say, "I will not think, and I will continue to walk as before." Before this there was one road, and now there are two of them, and it is impossible to walk as before, and one of the two roads must inevitably be chosen.
Even so it has been impossible to say, ever since Christ's teaching was made known to men, "I will continue to live as I lived before, without solving the question as to resisting or not resisting evil by means of violence." It is inevitably necessary at the appearance of every struggle to solve the question, "Shall I with violence resist that which I consider to be an evil and violence, or not?"
The question as to resisting or not resisting evil by means of violence appeared when there arose the first struggle among men, since every struggle is nothing but a resistance by means of violence to what each of the contending parties considers to be an evil. But the men before Christ did not see that the resistance by means of violence to what each considers to be an evil, only because he regards as an evil what another regards as a good, is only one of the means of solving the struggle, and that another means consists in not at all resisting evil by means of violence.
Previous to Christ's teaching it appeared to men that there was but one way of solving a struggle, and that was by resisting evil with violence, and so they did, each of the contending parties trying to convince himself and others that what each of them considered to be an evil was a real, absolute evil.
And so since most remote times men have endeavoured to discover such definitions of evil as would be obligatory for all men, and as such were given out the statutes of law which, it was assumed, were received