LITMIR.BIZ

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on certain other days, to invite the priest to one's house on holidays and present him with money; to take from the church several times a year boards upon which are painted the images of the saints, and to carry them on towels through fields and houses. Before death a man must without fail receive a spoonful of bread and wine; and if there be time to be anointed with oil, that is still better, for it insures his welfare in the future life. After his death his relatives are told that, in order to save his soul, it is well to place in his hand a printed prayer; it is also a good thing to read a certain book over the dead, and for his name to be mentioned in church at stated times.

      This is what constitutes every man's religious obligation. But if any one wishes to take a special care of his soul, this creed teaches that the greatest amount of happiness may be secured in the next world by bequeathing money for churches and monasteries, thereby obliging the saints to pray for one. According to this faith it is also well to visit monasteries and kiss the miraculous ikons and the relics.

      These are believed to impart a peculiar holiness, strength, and grace; and to be near these objects, as one must be in kissing them, placing tapers before them, crawling under them, and repeating Te Deums before them, greatly promotes salvation.

      And this is the faith called Orthodox, this is the true faith, the one which, under the garb of a Christian religion, has been energetically taught to the people for many centuries, and is inculcated at the present time more vigorously than ever.

      Let it not be said that the Orthodox teachers look upon all this as an ancient form of faith which it was not considered worth while to abolish, and that the essence of the doctrine abides elsewhere. This is not the truth. Throughout Russia, and lately with increased energy, the entire Russian clergy teaches this faith, and this alone. Nothing else is taught. Men may write about other doctrines and discuss them in the capitals, but among the hundred million inhabitants this, and only this, is taught. The ecclesiastics may discuss other doctrines, but only this is what is taught.

      All this—the worship of relics and shrines—is included in theology and the catechism; the people are carefully instructed in all this, theoretically and practically, by every kind of solemnity, splendor, authority, and violence; the people are compelled to believe in it all; they are hypnotized, and the faith is jealously guarded against any attempt to deliver them from these foolish superstitions.

      As I said in my book, I have during the course of many years had frequent opportunities to remark the ridicule and rude jests that have been applied to Christ's words and doctrine, and the ecclesiastics not only failed to condemn it, they even encouraged this scoffing; but let a man venture to say one disrespectful word of the ugly idol called the Iverskaya,[7] sacrilegiously carried around Moscow by intoxicated men, and a groan of indignation will rise from these same Orthodox ecclesiastics. In fact, it is only an external worship in the form of idolatry that is propagated. And let it not be said that the one does not exclude the other, that "All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not" (Matthew xxiii. 3). This is said concerning the Pharisees, who fulfilled all the outward commands of the law, and therefore the words, "whatsoever they bid you observe, that observe and do," refer to acts of benevolence and charity; whereas the words, "do not ye after their works, for they say and do not," refer to their observances of the rites and their indifference to works of charity, and directly contradicts the clerical interpretation of this passage, which explains it as a commandment which has to do only with the rites. An external worship is hardly compatible with the service of charity and truth; one is apt to exclude the other. It was so with the Pharisees, and the same may be said of our professing Christians.

      If a man is to be saved by redemption, the sacraments, and prayer, good works are no longer of any value to him. It must be either the Sermon on the Mount or the Credo. No man can believe in both, and the ecclesiastics have chosen the latter. The Credo is taught and recited as a prayer in the churches, while the Sermon on the Mount is excluded even from selections from the Bible which are read in churches, so that the congregation never hear it, except on the days when the entire Bible is read. It is inevitable; the men who can believe that a cruel and unreasonable God had condemned humanity to eternal death and sacrificed his own Son, and who had destined a certain portion of mankind to everlasting torture, cannot believe in a God of love. A man who believes in God, in the Christ who is coming in his glory to judge and punish the dead and the living, cannot believe in a Christ who commands us to turn the other cheek to the offender, who forbids us to sit in judgment, and who bids us to forgive our enemies and to love them. A man who believes in the inspiration of the Old Testament and in the holiness of David, who on his deathbed ordered the murder of an old man who had offended him, and whom he could not kill himself because he was bound by an oath (1 Kings ii. 8,9), and many other horrors of a similar character, in which the Old Testament abounds, cannot believe in the moral law of Christ; a man who believes in the doctrine and sermons of the Church, wherein the practice of war and the penalty of death are reconciled with Christianity, cannot believe in the brotherhood of humanity.

      But, above all, a man who believes in salvation through faith, in redemption, and in the sacraments, cannot strive with all his might to live up to the moral precepts of Christ. A man who has been taught by the Church the sacrilegious doctrine that he is to be saved through a certain medium, and not by his own efforts, will surely have recourse to that medium; he will not trust to his own efforts, on which, he has been assured, it is sinful to rely. Every Church, with its doctrines of redemption and salvation, and above all, the Orthodox faith, with its idolatry, excludes the doctrine of Christ. But it is said, "This has always been the faith of the people, and that they will continue to hold it is proved by the whole history of the Russian nation. It would be wrong to deprive them of their traditions." Herein lies the fallacy. The people, it is true, did once upon a time profess something like what is at present professed by the Church; but besides this worship of images and relics, the people had always a profound moral conception of Christianity never possessed by the Church, and only met with in her noblest representatives; but the people, in the better class, and in spite of the obstacles raised by the State and the Church, have long since abandoned the cruder phase of belief, a fact that is proved by the rationalistic sects that are beginning to spring up on every side, sects that Russia is filled with at the present day, and against which the ecclesiastics wage so hopeless a warfare. The people are beginning to recognize the moral, vital side of Christianity more and more plainly. And now the Church appears, failing to give them a moral support, but forcibly teaching old-time paganism—the Church, with its immutable formulas, endeavoring to thrust men back into the gloom from which they are struggling so earnestly to escape.

      The ecclesiastics say: "We are teaching nothing new; it is the same faith which the people already hold, only we teach it in a more perfect manner." It is like binding a chicken and trying to put it back into the shell from which it came. I have often been struck by the spectacle, which would be simply absurd were not its results so terrible, of men traveling, so to speak, in a circle, deceived and deceiving, but wholly unable to escape from the charmed circle.

      The first question, the first doubt, that enters the head of every Russian when he begins to reason, is a suspicion of the miraculous ikons, and principally of the relics: is it true that they are incorruptible, and that they perform miracles? Hundreds and thousands of men ask these questions, and are at a loss for an answer, especially since bishops and metropolitans and other eminent persons kiss both the relics and the miraculous images. Ask the bishops and other personages of importance why they do this, and they will tell you that they do it in order to impress the masses, and the masses do it because the bishops and other magnates do it.

      The activity of the Russian Church, despite the veneer of modernity and the scientific and spiritual standards which its members have begun to establish by their essays, their religious reviews, and their sermons, consists not only in encouraging the people in a coarse and grotesque idolatry, but in strengthening and promulgating superstition and religious ignorance, and in endeavoring to destroy the vital conception of Christianity that exists in the people side by side with this idolatry.

      I remember being once in a book-shop of the monastery of Optinæ Desert while an old peasant was selecting spiritual reading for his educated grandson. The monk was offering him a description of relics, of holy

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