"We must not give up force, by w^hich the existing order is maintained, and by relying on the vague and impalpable influence of public opinion expose Christians to the risk of being pillaged, murdered, and outraged in every way by the savages inside and outside of civilized society.
** Since, even supported by the use of force, we can hardly control the non-Christian elements which are always ready to pour down on us and to destroy all that has been gained by civilization, is it likely that public opinion could take the place of force and render us secure? And be- sides, how are we to find the moment when public opinion has become strong enough to be able to replace the use of force? To reject the use of force and trust to public opinion to defend us would be as insane as to remove all weapons of defense in a menagerie, and then to let loose all the lions and tigers, relying on the fact that the animals seemed peaceable when kept in their cages and held in check by red-hot irons. And therefore people in power, who have been put in positions of authority by fate or by God, have not the right to run the risk, ruining all that has been gained by civilization, just because they want to try IS WITHIN Your 255 IS WITHIN Your 255 an experiment to see whether public opinion is or is not able to replace the protection given by authority.** A French writer, forgotten now, Alphonse Karr, said somewhere, trying to show the impossibility of doing away with the death penalty: **Que messieurs les assassins com- mencent par nous donner Texemple." Often have I heard this bon mot repeated by men who thought that these words were a witty and convincing argument against the abolition of capital punishment. And yet all the erroneousness of the argument of those who consider that governments can- not give up the use of? force till all people are capable of doing the same, could not be more clearly expressed than it is in that epigram.
** Let the murderers,'* say the champions of state violence, " set us the example by giving up murder and then we will give it up.** But the murderers say just the same, only with much more right. They say: ^' Let those who have undertaken to teach us and guide us set us the example of giving up legal murder, and then we will imitate them.** And they say this, not as a jest, but seriously, because it is the actual state of the case.
" We cannot give up the use of violence, because we are surrounded by violent ruffians.** Nothing in our days hinders the progress of humanity and the establishment of the organization corresponding to its present develop- ment more than this false reasoning. Those in authority are convinced that men are only guided and only progress through the use of force, and therefore they confidently make use of it to support the existing organization. The ^ existing order is maintained, not by force, but by public / opinion, the action of which is disturbed by the use of// force. So that the effect of using force is to disturb and* to weaken the very thing it tries to maintain.
Violence, even in the most favorable case, when it is not used simply for some personal aims of those in power.
2S6 *' THE KINGDOM OF GOD always punishes under the one inelastic formula of the law what has long before been condemned by public opinion. But there is this difference, that while public opinion cen- sures and condemns all the acts opposed to the moral law, including the most varied cases in its reprobation, the law which rests on violence only condemns and punishes a cer- tain very limited range of acts, and by so doing seems to justify all other acts of the same kind which do not come under its scope.
Public opinion ever since the time of Moses has regarded covetousness, profligacy, and cruelty as wrong, and cen- sured them accordingly. And it condemns every kind of manifestation of covetousness, not only the appropriation of the property of others by force or fraud or trickery, but even the cruel abuse of wealth; it condemns every form of profligacy, whether with concubine, slave, divorced woman, or even one's own wife; it condemns every kind of cruelty, whether shown in blows, in ill-treatment, or in murder, not only of men, but even of animals. The law resting on force only punishes certain forms of covetousness, such as rob- bery and swindling, certain forms of profligacy and cruelty, such as conjugal infidelity, murder, and wounding. And in this way it seems to countenance all the manifestations of covetousness, profligacy, and cruelty which do not come under its narrow definition.
But besides corrupting public opinion, the use of force leads men to the fatal conviction that they progress, not through the spiritual impulse which impels them to the at- tainment of truth and its realization in life, and which con- / stitutes the only source of every progressive movement of humanity, but by means of violence, the very force which, far from leading men to truth, always carries them further awav from it. This is a fatal error, because it leads men to \ neglect the chief force underlying their life — their spiritual activity — and to turn all their attention and energy to the IS WITHIN Your 257 j/tise of violence, which is superficial, sluggish, and most ' generally pernicious in its action.
They make the same mistake as men who, trying to set a steam engine in motion, should turn its wheels round with their hands, not suspecting that the underlying cause of its movement was the expansion of the steam, and not the motion of the wheels. By turning the wheels by hand and by levers they could only produce a semblance of move- ment, and meantime they would be wrenching the wheels and so preventing their being fit for real movement.
That is just what people are doing who think to make men advance by means of external force.
They say that the Christian life cannot be established without the use of violence, because there are savage races outside the pale of Christian societies in Africa and in Asia (there are some who even represent the Chinese as a danger to civilization), and that in the midst of Christian societies there are savage, corrupt, and, according to the new theory of heredity, congenital criminals. And vio- lence, they say, is necessary to keep savages and criminals from annihilating our civilization.
But these savages within and without Christian society, who are such a terror to us, have never been subjugated by violence, and are not subjugated by it now. Nations have never subjugated other nations by violence alone. If a nation which subjugated another was on a lower level of civilization, it has never happened that it succeeded in introducing its organization of life by violence. On the contrary, it was always forced to adopt the organization of life existing in the conquered nation. If ever any of the nations conquered by force have been really subjugated, or even nearly so, it has always been by the action of public opinion, and never by violence, which only tends to drive a people to further rebellion.
When whole nations have been subjugated by a new 2S8 '' THE KINGDOM OF GOD religion, and have become Christian or Mohammedan, such a conversion has never been brought about because the authorities made it obligatory (on the contrary, violence has much oftener acted in the opposite direction), but because public opinion made such a change inevitable. Nations, on the contrary, who have been driven by force to accept the faith of their conquerors have always remained antagonistic to it.
It is just the same with the savage elements existing in the midst of our civilized societies. Neither the increased nor the diminished severity of punishment, nor the modifi- cations of prisons, nor the increase of police will increase or diminish the number of criminals. Their number will only be diminished by the change of the moral standard of society. No severities could put an end to duels and vendettas in certain districts. It spite of the number of Tcherkesses executed for robbery, they continue to be robbers from their youth up, for no maiden will marry a Tcherkess youth till he has given proof of his bravery by carrying off a horse, or at least a sheep. If men cease to fight duels, and the Tcherkesses cease to be robbers, it will not be from fear of punishment (indeed, that invests the crime with additional charm for youth), but through a i change in the moral standard of public opinion. It is the /same with all other crimes. Force can never suppress what / is sanctioned by public opinion. On the contrary, public^ opinion need only be in direct opposition to force to neutralize the whole effect of the use of force. It has always been so and always will be in every case of martyr, dom.
What would happen if force were not used against hostile nations and the criminal elements of society we do not know. But we do know by prolonged experience that neither enemies nor criminals have been successfully sup- pressed by force.
IS WITHIN Your 259 And indeed how could nations be subjugated by violence who are led by their whole education, their traditions, and even their religion to see the loftiest virtue in warring with their oppressors and fighting for freedom? And how are we to suppress by force acts committed in the midst of our society which are regarded as crimes by the government and as daring exploits by the people?
To exterminate such nations and such criminals by vio- lence is possible, and indeed is done, but to subdue them is impossible.
The sole guide which directs men and nations has always been and is the unseen, intangible, underlying force, the resultant of all the spiritual forces of a certain people, or of all humanity, which finds its outward expression in pub- lic opinion.
The use of violence only weakens this force, hinders it and corrupts it, and tries to replace it by another which, far from being conducive to the progress of humanity, is detri- mental to it.
To bring under the sway of Christianity all the savage nations outside the pale of the Christian world — all the Zulus, Mandchoos, and Chinese, whom many regard as savages — and the savages who live in our midst, there is only one means. That means is the propagation among these nations of the Christian ideal of society, which can only be realized by a Christian life, Christian actions, and Christian examples. And meanwhile, though this is the one only means of gaining a hold over the people who have remained non-Christian, the men of our day set to work in the directly opposite fashion to attain this result.
To bring under the sway of Christianity savage nations who do not attack us and whom we have therefore no excuse for oppressing, we ought before all things to leave them in peace, and in case we need or wish to enter into closer relations with them, we ought only to influence them by 26o *' THE KINGDOM OF GOD Christian manners and Christian teaching, setting them the example of the Christian virtues of patience, meekness, endurance, purity, brotherhood, and love. Instead of that we begin by establishing among them new markets for our commerce, with the sole aim of our own profit; then we appropriate their lands, /. ^., rob them; then we sell them spirits, tobacco, and opium, /. <?., corrupt them; then we establish our morals among them, teach them the use of violence and new methods of destruction, /. e., we teach them nothing but the animal law of strife, below which man can- not sink, and we do all we can to conceal from them all that is Christian in us. After this we send some dozens of missionaries prating to them of the hypocritical absurdities of the Church, and then quote the failure of our efforts to turn the heathen to Christianity as an incontrovertible proof of the impossibility of applying the truths of Christianity in practical life.
It is just the same with the so-called criminals living in our midst. To bring these people under the sway of Chris- tianity there is one only means, that is, the Christian social ideal, which can only be realized among them by true Christian teaching and supported by a true example of the Christian life. And to preach this Christian truth and to support it by Christian example we set up among them prisons, guillotines, gallows, preparations for murder; we diffuse among the common herd idolatrous superstitions to stupefy them; we sell them spirits, tobacco, and opium to brutalize them; we even organize legalized prostitution; we give land to those who do not need it; we make a dis- play of senseless luxury in the midst of suffering poverty; we destroy the possibility of anything like a Christian public opinion, and studiously try to suppress what Christian pub- lic opinion is existing. And then, after having ourselves assiduously corrupted men, we shut them up like wild beasts in places from which they cannot escape, and where they IS WITHIN Your 261 become still more brutalized, or else we kill them. And these very men whom we have corrupted and brutalized by every means, we bring forward as a proof that one cannot deal with criminals except by brute force.
We are just like ignorant doctors who put a man, recov- ering from illness by the force of nature, into the most unfavorable conditions of hygiene, and dose him with the most deleterious drugs, and then assert triumphantly that their hygiene and their drugs saved his life, when the patient would have been well long before if they had left him alone.
Violence, which is held up as the means of supporting the Christian organization of life, not only fails to produce that effect, it even hinders the social organization of life from being what it might and ought to be. The social organization is as good as it is not as a result of force, but in spite of it.
And therefore the champions of the existing order are mistaken in arguing that since, even with the aid of force, the bad and non-Christian elements of humanity can hardly be kept from attacking us, the abolition of the use of force and the substitution of public opinion for it would leave humanity quite unprotected.
They are mistaken, because force does not protect human- ity^ but, on the contrary, deprives it of the only possible means of really protecting itself, that is, the establishment and diffusion of a Christian public opinion. Only by the suppression of violence will a Christian public opinion cease to be corrupted, and be enabled to be diffused with- out hindrance, and men will then turn their efforts in the spiritual direction by which alone they can advance.
" But how are we to cast off the visible tangible pro- tection of an armed policeman, and trust to something so intangible as public opinion? Does it yet exist? More- over, the condition of things in which we are living now, 262 *< THE KINGDOM OF GOD we know, good or bad; we know its shortcomings and are used to it, we know what to do, and how to behave under present conditions. But what will happen when we give it up and trust ourselves to something invisible and intan- gible, and altogether unknown?"
The unknown world on which they are entering in renouncing their habitual ways of life appears itself as dreadful to them. It is all very well to dread the unknown when our habitual position is sound and secure. But our position is so far from being secure that we know, beyond all doubt, that we are standing on the brink of a precipice.
If we must be afraid let us be afraid of what is really alarming, and not what we imagine as alarming.
Fearing to make the effort to detach ourselves from our perilous position because the future is not fully clear to us, we are like passengers in a foundering- ship who, through being afraid to trust themselves to the boat which would carry them to the shore, shut themselves up in the cabin and refuse to come out of it; or like sheep, who, terrified by their barn being on fire, huddle in a corner and do not go out of the wide-open door.
We are standing on the threshold of the murderous war of social revolution, terrific in its miseries, beside which, as those who are preparing it tell us, the horrors of 1793 will be child's play. And can we talk of the danger threaten- ing us from the warriors of Dahomey, the Zulus, and such, who live so far away and are not dreaming of attacking us, and from some thousands of swindlers, thieves, and murderers, brutalized and corrupted by ourselves, whose number is in no way lessened by all our sentences, prisons, and executions?
Moreover this dread of the suppression of the visible protection of the policeman is essentially a sentiment of townspeople, that is, of people who are living in abnormal and artificial conditions. People living in natural condi- IS WITHIN you:* 263 tions of life, not in towns, but in the midst of nature, and carrying on the struggle with nature, live without this pro- tection and know how little force can protect us from the real dangers with which we are surrounded. There is something sickly in this dread, which is essentially depend- ent on the artificial conditions in which many of us live and have been brought up.
A doctor, a specialist in insanity, told a story that one summer day when he was leaving the asylum, the lunatics accompanied him to the street door. ^^Come for a walk in the town with me? '* the doctor suggested to them. The lunatics agreed, and a small band followed the doctor. But the further they proceeded along the street where healthy people were freely moving about, the more timid they became, and they pressed closer and closer to the doctor, hindering him from walking. At last they all be- gan to beg him to take them back to the asylum, to their meaningless but customary way of life, to their keepers, to blows, strait waistcoats, and solitary cells.
This is just how men of to-day huddle in terror and draw back to their irrational manner of life, their factories, law courts, prisons, executions, and wars, when Christianity calls them to liberty, to the free, rational life of the future com- ing age.
People ask, ** How will our security be guaranteed when the existing organization is suppressed? What precisely will the new organization be that is to replace it? So long as we do not know precisely how our life will be organized, we will not stir a step forward."
An explorer going to an unknown country might as well ask for a detailed map of the country before he would start.
If a man, before he passed from one stage to another, could know his future life in full detail, he would have nothing to live for. It is the same with the life of human- ity. If it had a programme of the life which awaited it 264 " THE KINGDOM OF GOD before entering a new stage, it would be the surest sign that it was not living, nor advancing, but simply rotating in the same place.
The conditions of the new order of life cannot be known by us because we have to create them by our own labors. That is all that life is, to learn the unknown, and to adapt our actions to this new knowledge.
That is the life of each individual man, and that is the life of human societies and of humanity.
CHAPTER XL THE CHRISTIAN CONCEPTION OF LIFE HAS ALREADY ARISEN IN OUR SOCIETY, AND WILL INFALLIBLY PUT AN END TO THE PRESENT ORGANIZATION OF OUR LIFE BASED ON FORCE — WHEN THAT WILL BE.
The Condition and Organization of our Society are Terrible, but they Rest only on Public Opinion, and can be Destroyed by it — Already Violence is Regarded from a Different Point of View; the Number of those who are Ready to Serve the Government is Diminishing; and even the Servants of Government are Ashamed of their Position, and so often Do Not Perform their Duties — These Facts are all Signs of the Rise of a Public Opinion, which Continually Growing will Lead to No One being Willing to Enter Government Service — Moreover, it Becomes More and More Evident that those Offices are of No Practical Use — Men already Begin to Understand the Futility of all Institutions Based on Violence, and if a Few already Understand it, All will One Day Understand it — The Day of Deliverance is Unknown, but it Depends on Men Themselves, on how far Each Man Lives According to the Light that is in Him.
The position of Christian humanity with its prisons, galleys, gibbets, its factories and accumulation of capital, its taxes, churches, gin-palaces, licensed brothels, its ever- increasing armament and its millions of brutalized men, ready, like chained dogs, to attack anyone against whom IS WITHIN Your 265 their master incites them, would be terrible indeed if it were the product of violence, but it is pre-eminently the product of public opinion. And what has been established by public opinion can be destroyed by public opinion — and, indeed, is being destroyed by public opinion.
Money lavished by hundreds of millions, tens of millions of disciplined troops, weapons of astounding destructive power, all organizations carried to the highest point of perfection, a whole army of men charged with the task of deluding and hypnotizing the people, and all this, by means of electricity which annihilates distance, under the direct control of men who regard such an organization of society not only as necessary for profit, but even for self-preserya-. tion, and therefore exert every effort of their ingenuity to preserve it — what an invincible power it would seem! And yet we need only imagine for a moment what will really inevitably come to pass, that is, the Christian social standard replacing the heathen social standard and estab- lished with the same power and universality, and the majority of men as much ashamed of taking any part in violence or in profiting by it, as they are to-day of thiev- ing, swindling, begging, and cowardice; and at once we see the whole of this complex, and seemingly powerful organization of society falls into ruins of itself without a struggle.
And to bring this to pass, nothing new need be brought before men's minds. Only let the mist, which veils from men's eyes the true meaning of certain acts of violence, pass away, and the Christian public opinion which is spring- ing up would overpower the extinct public opinion which permitted and justified acts of violence. People need only come to be as much ashamed to do deeds of violence, to assist in them or to profit by them, as they now are of being, or being reputed a swindler, a thief, a coward, or a beggar. And already this change is beginning to take 266 " THE KINGDOM OF GOD place. We do not notice it just as we do not notice the movement of the earth, because we are moved together with everything around us.
It is true that the organization of society remains in its principal features just as much an organization based on violence as it was one thousand years ago, and even in some respects, especially in the preparation for war and in war itself, it appears still more brutal. But the rising Christian ideal, which must at a certain stage of development replace the heathen ideal of life, already makes its influence felt. A dead tree stands apparently as firmly as ever — it may even seem firmer because it is harder — but it is rotten at the core, and soon must fall. It is just so with the present order of society, based on force. The external aspect is unchanged. There is the same division of oppressors and oppressed, but their view of the significance and dignity of their respective positions is no longer what it once was.
The oppressors, that is, those who take part in govern- ment, and those who profit by oppression, that is, the rich, no longer imagine, as they once did, that they are the elect of the world, and that they constitute the ideal of human happiness and greatness, to attain which was once the highest aim of the oppressed.
Very often now it is not the oppressed who strive to attain the position of the oppressors, and try to imitate them, but on the contrary the oppressors who voluntarily abandon the advantages of their position, prefer the con- dition of the oppressed, and try to resemble them in the simplicity of their life.
Not to speak of the duties and occupations now openly despised, such as that of spy, agent of secret police, money- lender, and publican, there are a great number of professions formerly regarded as honorable, such as those of police officials, courtiers, judges, and administrative functionaries, clergymen, military officers, speculators, and bankers, which IS WITHIN Your 267 IS WITHIN Your 267 are no longer considered desirable positions by everyone, and are even despised by a special circle of the most respected people. There are already men who voluntarily abandon these professions which were once reckoned irre- proachable, and prefer less lucrative callings which are in no way connected with the use of force.
And there are even rich men who, not through religious sentiment, but simply through special sensitiveness to the social standard that is springing up, relinquish their in- herited property, believing that a man can only justly con- sume what he has gained by his own labor.
The position of a government official or of a rich man is no longer, as it once was, and still is among non-Christian peoples, regarded as necessarily honorable and deserving of respect, and under the special blessing of God. The most delicate and moral people (they are generally also the most cultivated) avoid such positions and prefer more humble callings that are not dependent on the use of force.
The best of our young people, at the age when they are still uncorrupted by life and are choosing a career, prefer the calling of doctor, engineer, teacher, artist, writer, or even that of simple farmer living on his own labor, to legal, administrative, clerical, and military positions in the pay of government, or to an idle existence living on their incomes.
Monuments and memorials in these days are mostly not erected in honor of government dignitaries, or generals, or still less of rich men, but rather of artists, men of science, and inventors, persons who have nothing in common with the government, and often have even been in conflict with it. They are the men whose- praises are celebrated in poetry, who are honored by sculpture and received with triumphant jubilations.
The best men of our day are all striving for such places of honor. Consequently the class from which the wealthy and the government officials are drawn grows less in num- 268 *' THE KINGDOM OF GOD j\bev and lower in intelligence and education, and still more ' Mn moral qualities. So that nowadays the wealthy class and men at the head of government do not constitute, as they did in former days, the eVife of society; on the con- trary, they are inferior to the middle class.
In Russia and Turkey as in America and France, how- ever often the government change its officials, the majority of them are self-seeking and corrupt, of so low a moral standard that they do not even come up the elementary requirements of common honesty expected by the govern- ment. One may often nowadays hear from persons in authority the naive complaint that the best people are always, by some strange — as it seems to them — fatality, to be found in the camp of the opposition. As though men were to complain that those who accepted the office of hangman were — by some strange fatality — all persons of very little refinement or beauty of character.
The most cultivated and refined people of our society are not nowadays to be found among the very rich, as used formerly to be the rule. The rich are mostly coarse money grubbers, absorbed only, in increasing their hoard, generally by dishonest means, or else the degenerate heirs of such money grubbers, who, far from playing any prominent part in society, are mostly treated with general contempt.
And besides the fact that the class from which the servants of government and the wealthy are drawn grows less in number and lower in caliber, they no longer them- selves attach the same importance to their positions as they once did; often they are ashamed of the ignominy of their calling and do not perform the duties they are bound to perform in their position. Kings and emperors scarcely govern at all; they scarcely ever decide upon an internal reform or a new departure in foreign politics. They mostly leave the decision of such questions to government institu- tions or to public opinion. All their duties are reduced to IS WITHIN Your 269 representing the unity and majesty of government. And even this duty they perform less and less successfully. The majority of them do not keep up their old unapproach- able majesty, but become more and more democratized and even vulgarized, casting aside the external prestige that remained to them, and thereby destroying the very thing it was their function to maintain.
It is just the same with the army. Military officers of the highest rank, instead of encouraging in their soldiers the brutality and ferocity necessary for their work, diffuse education among the soldiers, inculcate humanity, and often even themselves share the socialistic ideas of the masses and denounce war. In the last plots against the Russian Government many of the conspirators were in the army. And the number of the disaffected in the army is always increasing. And it often happens (there was a case, indeed, within the last few days) that when called upon to quell /disturbances they refuse to fire upon the people. Military exploits are openly reprobated by the military themselves, and are often the subject of jests among them.