Page:The Complete Works of Lyof N. Tolstoi - 11 (Crowell, 1899).djvu/551

Rh Such is the difference between the Christian and the heathen teachings. Consequently the stages of virtue, as for instance temperance and manliness, which in heathenism constitute merit, constitute none whatever in Christianity. In this respect the teachings differ. But with regard to the fact that there can be no advance toward virtue—toward perfection, independently of the lowest steps in virtue, as well in paganism as in Christianity—here there can be no difference.

The Christian (no less than the heathen) must commence the work of perfecting himself from the beginning, i.e. with the step at which the heathen begins it, namely temperance, just as a man who wishes to ascend a flight of stairs cannot avoid beginning with the first step. The only difference is that, for the pagan, temperance itself constitutes a virtue; whereas for the Christian, it is only a part of that self-abnegation which is itself but an indispensable condition of all aspiration after perfection. Therefore the manifestation of true Christianity could not but follow the same path as had been indicated and followed by heathenism.

But not all men have understood Christianity as an aspiration toward the perfection of the Heavenly Father. The majority of people have regarded it as a teaching about salvation, i.e. deliverance from sin, by means of grace transmitted among Roman Catholics and Greek Orthodox through the Church, according to Protestants, the Reformed Church, and Calvinists, by means of faith in the redemption, and according to some by means of the two combined.

And precisely this teaching has destroyed the sincerity and seriousness of men's relation to the moral teaching of Christianity. However much the representatives of these faiths may preach about these means of salvation in hindering man in his aspiration after a right-eous life, but, on the contrary, contributing toward it,—still out of certain propositions, there necessarily ensue certain conclusions; and no arguments can prevent men from arriving at these conclusions, when once they have accepted the statements from