"The Kingdom of God Is Within You". Лев Толстой

is, it was asserted that the correctness of what they had decided was guaranteed by the miraculous participation of the Holy Ghost, that is, of God, in their decision. But the assertion that the Holy Ghost, that is, God, spoke through the Apostles, in its turn wanted proof. And thus it was necessary, to confirm this, that the Holy Ghost should descend at Pentecost in tongues of fire upon those who made this assertion. (In the account of it, the descent of the Holy Ghost precedes the assembly, but the book of Acts was written much later than both events.) But the descent of the Holy Ghost too had to be proved for those who had not seen the tongues of fire (though it is not easy to understand why a tongue of fire burning above a man's head should prove that what that man is going to say will be infallibly the truth). And so arose the necessity for still more miracles and changes, raisings of the dead to life, and strikings of the living dead, and all those marvels which have been a stumbling-block to men, of which the Acts is full, and which, far from ever convincing one of the truth of the Christian doctrine, can only repel men from it. The result of such a means of confirming the truth was that the more these confirmations of truth by tales of miracles were heaped up one after another, the more the doctrine was distorted from its original meaning, and the more incomprehensible it became.

      Thus it was from the earliest times, and so it went on, constantly increasing, till it reached in our day the logical climax of the dogmas of transubstantiation and the infallibility of the Pope, or of the bishops, or of Scripture, and of requiring a blind faith rendered incomprehensible and utterly meaningless, not in God, but in Christ, not in a doctrine, but in a person, as in Catholicism, or in persons, as in Greek Orthodoxy, or in a book, as in Protestantism. The more widely Christianity was diffused, and the greater the number of people unprepared for it who were brought under its sway, the less it was understood, the more absolutely was its infallibility insisted on, and the less possible it became to understand the true meaning of the doctrine. In the times of Constantine the whole interpretation of the doctrine had been already reduced to a résumé—supported by the temporal authority—of the disputes that had taken place in the Council—to a creed which reckoned off—I believe in so and so, and so and so, and so and so to the end—to one holy, Apostolic Church, which means the infallibility of those persons who call themselves the Church. So that it all amounts to a man no longer believing in God nor Christ, as they are revealed to him, but believing in what the Church orders him to believe in.

      But the Church is holy; the Church was founded by Christ. God could not leave men to interpret his teaching at random—therefore he founded the Church. All those statements are so utterly untrue and unfounded that one is ashamed to refute them. Nowhere nor in anything, except in the assertion of the Church, can we find that God or Christ founded anything like what Churchmen understand by the Church. In the Gospels there is a warning against the Church, as it is an external authority, a warning most clear and obvious in the passage where it is said that Christ's followers should "call no man master." But nowhere is anything said of the foundation of what Churchmen call the Church.

      The word church is used twice in the Gospels—once in the sense of an assembly of men to decide a dispute, the other time in connection with the obscure utterance about a stone—Peter, and the gates of hell. From these two passages in which the word church is used, in the signification merely of an assembly, has been deduced all that we now understand by the Church.

      But Christ could not have founded the Church, that is, what we now understand by that word. For nothing like the idea of the Church as we know it now, with its sacraments, miracles, and above all its claim to infallibility, is to be found either in Christ's words or in the ideas of the men of that time.

      The fact that men called what was formed afterward by the same word as Christ used for something totally different, does not give them the right to assert that Christ founded the one, true Church.

      Besides, if Christ had really founded such an institution as the Church for the foundation of all his teaching and the whole faith, he would certainly have described this institution clearly and definitely, and would have given the only true Church, besides tales of miracles, which are used to support every kind of superstition, some tokens so unmistakable that no doubt of its genuineness could ever have arisen. But nothing of the sort was done by him. And there have been and still are different institutions, each calling itself the true Church.

      The Catholic catechism says: "L'Église est la société des fidéles établie par notre Seigneur Jésus Christ, répandue sur toute la terre et soumise à l'authorité des pasteurs légitimes, principalement notre Saint Père le Pape,"[2] understanding by the words "pasteurs légitimes" an association of men having the Pope at its head, and consisting of certain individuals bound together by a certain organization.

      The Greek Orthodox catechism says: "The Church is a society founded upon earth by Jesus Christ, which is united into one whole, by one divine doctrine and by sacraments, under the rule and guidance of a priesthood appointed by God," meaning by the "priesthood appointed by God" the Greek Orthodox priesthood, consisting of certain individuals who happen to be in such or such positions.

      The Lutheran catechism says: "The Church is holy Christianity, or the collection of all believers under Christ, their head, to whom the Holy Ghost through the Gospels and sacraments promises, communicates, and administers heavenly salvation," meaning that the Catholic Church is lost in error, and that the true means of salvation is in Lutheranism.

      For Catholics the Church of God coincides with the Roman priesthood and the Pope. For the Greek Orthodox believer the Church of God coincides with the establishment and priesthood of Russia.[3]

      For Lutherans the Church of God coincides with a body of men who recognize the authority of the Bible and Luther's catechism.

      Ordinarily, when speaking of the rise of Christianity, men belonging to one of the existing churches use the word church in the singular, as though there were and had been only one church. But this is absolutely incorrect. The Church, as an institution which asserted that it possessed infallible truth, did not make its appearance singly; there were at least two churches directly this claim was made.

      While believers were agreed among themselves and the body was one, it had no need to declare itself as a church. It was only when believers were split up into opposing parties, renouncing one another, that it seemed necessary to each party to confirm their own truth by ascribing to themselves infallibility. The conception of one church only arose when there were two sides divided and disputing, who each called the other side heresy, and recognized their own side only as the infallible church.

      If we knew that there was a church which decided in the year 51 to receive the uncircumcised, it is only so because there was another church—of the Judaists—who decided to keep the uncircumcised out.

      If there is a Catholic Church now which asserts its own infallibility, that is only because there are churches—Greco-Russian, Old Orthodox, and Lutheran—each asserting its own infallibility and denying that of all other churches. So that the one Church is only a fantastic imagination which has not the least trace of reality about it.

      As a real historical fact there has existed, and still exist, several bodies of men, each asserting that it is the one Church, founded by Christ, and that all the others who call themselves churches are only sects and heresies.

      The catechisms of the churches of the most world-wide influence—the Catholic, the Old Orthodox, and the Lutheran—openly assert this.

      In the Catholic catechism it is said: "Quels sont ceux qui sont hors de l'église? Les infidèles, les hérétiques, les schismatiques."[4] The so-called Greek Orthodox are regarded as schismatics, the Lutherans as heretics; so that according to the Catholic catechism the only people in the Church are Catholics.

      In the so-called Orthodox catechism it is said: By the one Christian Church is understood the Orthodox, which remains fully in accord with the Universal Church. As for the Roman Church and other sects (the Lutherans and the rest they do not even dignify by the name of church), they cannot be included in the one true Church, since they have themselves separated from it.

      According to this definition the Catholics and Lutherans are outside the Church, and there are only Orthodox in the Church.