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 critics, in all of whom, without exception, we find the same thing repeated: everything is discussed except what constitutes the principal subject of the book. As a characteristic example of such criticisms, I will quote the article of a well-known and ingenious English writer and preacher—Farrar — who, like many learned theologians, is a great master of the art of circuitously evading a question. The article was published in an American journal, the Forum, in OcoberOctober [sic], 1888.

After conscientiously explaining in brief the contents of my book, Farrar says: "Tolstoy came to the conclusion that a coarse deceit had been palmed upon the world when these words, 'Resist not evil,' were held by civil society to be compatible with war, courts of justice, capital punishment, divorce, oaths, national prejudice, and, indeed, with most of the institutions of civil and social life. He now believes that the kingdom of God would come if all men kept these five commandments of Christ, viz.: 1. Live in peace with all men. 2. Be pure. 3. Take no oaths. 4. Resist not evil. 5. Renounce national distinctions.

"Tolstoy," he says, "rejects the inspiration of the Old Testament; hence he rejects the chief doctrines of the Church—that of the Atonement by blood, the Trinity, the descent of the Holy Ghost on the Apostles, and his trans mission through the priesthood." And he recognizes only the words and commands of Christ. "But is this interpretation of Christ a true one?" he says. "Are all men bound to act as Tolstoy teaches—i, e., to carry out these five com-