Leo Tolstoy Archive
Written: 1908
Source: From RevoltLib.com
Transcription/Markup: Andy Carloff
Online Source: RevoltLib.com; 2021
‘The Christian revelation was the teaching stating the equality of men, that God is the Father and that all men are brothers. It struck to the core of the monstrous tyranny which suffocated the civilized world; it shattered the slaves’ chains and annihilated the enormous injustice whereby a small group of people could live in luxury at the expense of the masses, and ill-treat the so-called working classes. This is why the first Christians were persecuted and why, once it became clear that they could not be suppressed, the privileged classes adopted it and perverted it. It ceased to be the celebration of the true Christianity of the first centuries and to a significant extent became the tool of the privileged classes.’ (Henry George)
‘The Church’s perversion of Christianity has distanced us from the realization of the Kingdom of God; but Christian truth, like fire on dry wood, has consumed its outer layer and burst forth. Everyone can see the significance of Christianity, and its influence is already stronger than the deceit which conceals it.
I can see a new religion based on trust in man, appealing to untouched depths within us, believing that we can love good without any recompense, and that the divine principle exists in man.’ (Solter)
‘Do not think that Church Christianity was an incomplete, one-sided, formal view of Christianity, but nevertheless Christianity. Do not think this, for Church Christianity is the enemy of true Christianity and stands in relation to true Christianity as a criminal caught in the act. It must either destroy itself, or continue to commit new crimes.’
What the recalcitrant soldier said at his trial has been said long ago, since the first appearance of Christianity. The most sincere and fervent Fathers of the Church said the very same thing about the incompatibility of Christianity with one of the fundamental and unavoidable conditions of the existing political structure: the army. For a Christian cannot be a soldier and cannot be prepared to murder anyone he is ordered to.
The Christian community of the first to the fifth centuries A.D. categorically declared, through its leaders, that Christianity forbids any murder, including murder in war.
In the second century the philosopher Tatian, a convert to Christianity, declared that killing in war was inadmissible for Christians, as was any kind of murder, and he regarded the honored military wreath as an obscenity for a Christian. In the same century Athinagoras of Athens stated that not only must Christians themselves not kill, but they must not be present at any scene of murder.
In the third century Clement of Alexandria contrasted the ‘warrior-like pagans’, with the ‘peaceful race of Christians’. But it was the renowned Origen who most clearly expressed the Christians’ dislike of war. Applying to the Christians the words of Isaiah, who said that a time would come when people would beat their swords into plowshares and their spears into pruning hooks, Origen says firmly: ‘We will not raise arms against any other nation, we will not practice the art of war, because through Jesus Christ we have become the children of peace.’ Replying to the accusation made by Celsus against the Christians who refused military service (for in the opinion of Celsus the Roman Empire would collapse if it became Christian), Origen says that Christians fight more than others for the sake of the Emperor, but they do it through good deeds, prayers, and by setting a good example to others. As for armed combat, Origen quite rightly says that a Christian will not fight in the Emperor’s armies, not even if the Emperor forced them to.
Tertullian, a contemporary of Origen, expressed himself equally decisively on the impossibility of Christians becoming soldiers. He said of military service: ‘It is not fitting to serve the emblem of Christ and the emblem of the devil, the fortress of light and the fortress of darkness. One soul cannot serve two masters. And how can one wage war without the sword which the Lord himself has taken away? How can it be possible to practice using the sword when the Lord has said that anyone who takes up his sword will perish by the sword? How can a son of peace participate in combat?’
The celebrated Cyprian said: ‘The world is going mad in mutual bloodshed. And murder, which is considered a crime when people commit it singly, is transformed into a virtue when they do it en masse. The offenders acquire impunity by increasing their ravaging.’
In the fourth century Lactancius said the same thing: ‘There must not be any exception to God’s commandment that it is always a sin to kill a person. It is not permitted to bear arms, for our only weapon is the truth.’
In the rules of the third century Egyptian Church, and in the so-called ‘Testament of Our Lord Jesus Christ’, it is absolutely forbidden for any Christian to enter military service, under pain of excommunication from the Church. In the lives of the Saints there are a number of examples of Christian martyrs of the early centuries who suffered on account of their refusal to enter military service.
Thus Maximillian, having been brought to the office of military conscription, answered the Proconsul’s first question as to what his name was, thus: ‘My name is Christian and therefore I cannot fight.’ Despite this statement he was enrolled as a soldier, but refused to serve. It was explained to him that he must choose between his duty to perform military duties and death. He said, ‘I had better die, for I cannot fight.’ He was handed over to the executioner.
Marcellus was a soldier in the Legion of Troy. Believing in the teaching of Christ and the fact that warfare is an anti-Christian activity, he took off his military decorations in front of the whole legion, threw them on the ground and explained that having become a Christian he could no longer serve. He was imprisoned, but while in prison he still said: ‘A Christian cannot bear arms.’ He was executed.
After Marcellus, Cessian, who belonged to the same regiment, refused to serve. He too was executed.
Under Julian the Apostate, Martin, who had been brought up in a military environment, refused to continue his service. Under examination from the Emperor he simply said: ‘I am a Christian and therefore I cannot fight.’
At the first Ecumenical Council in 325 it was clearly stated that there would be a severe penance for Christians who rejoined the army having left it. The original words of this resolution, in the translation recognized by the Orthodox Church, are as follows: ‘Called by grace to the profession of faith and expressing their first fit of anger by removing their military girdles, they then go back, like dogs to their vomit… and these people prostrate themselves before the Church for ten years, begging forgiveness as they listen to the readings of the Scriptures from the porch.’
Christians who remained in the army were instructed not to kill the enemy in time of war. Even in the fourth century Basil the Great recommended that soldiers guilty of breaking this decree be banned from communion for three years.
Thus, not only in the first three centuries at a time of Christian persecution, but even after Christianity had triumphed over paganism and was adopted as the prevailing State religion, the Christians still held the conviction that war is incompatible with Christianity. Ferrucius said this quite explicitly and decisively, and was executed for doing so: ‘Christians are not allowed to shed blood, even in a just war, or at the order of Christian rulers.’ In the fourth century Lucifer, Bishop of Calaris, taught that even the most precious blessing of the Christian – his faith – must be defended, ‘not by killing others, but by one’s own death’. Paulinus, Bishop of Nola, who died in 431, threatened with eternal torment those who served Cesar with weapons in their hands.
This is how it was during the first four centuries of Christianity. Under Constantine the cross had already appeared on the standard of the Roman Legions. In 416 a decree was issued forbidding pagans to join the army. All the soldiers became Christians: that is, all the Christians, with only a few exceptions, renounced Christ.
Over the course of the subsequent fifteen centuries, the simple, indubitable and evident truth, that the professing of Christianity is incompatible with readiness to commit any kind of violence, even murder, at the will of others, has been so concealed from people, and has so weakened the sincerity of the Christian religious sentiment, that for generation after generation people, nominally professing Christianity, have lived and died, permitting murders, participating in murders, committing them and profiting by them.
Thus the centuries went by. As if mocking Christianity the Crusades were embarked upon. The most dreadful crimes were performed in the name of Christianity and those few people who had clung on to the basic principles of Christianity and did not permit violence – the Manicheans, Montanists, Cathars and others – only incited the majority of people to despise and persecute them.
But the truth, like a flame, slowly burns through the wrappings concealing it, and from the beginning of the last century it has become ever more apparent to people, and whether they like it or not it has caught their attention.
This truth has manifested itself in many places, but especially noticeably in Russia at the beginning of the last century. There were probably very many examples that have occurred, leaving no trace.
Only some of them are known to us.