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1 " As long as there are slaughter houses there will always be battlefields. "
― Leo Tolstoy , What I Believe
2 " Our existence is now so entirely in contradiction with the doctrine of Jesus, that only with the greatest difficulty can we understand its meaning. We have been so deaf to the rules of life that he has given us, to his explanations,—not only when he commands us not to kill, but when he warns us against anger, when he commands us not to resist evil, to turn the other cheek, to love our enemies; we are so accustomed to speak of a body of men especially organized for murder, as a Christian army, we are so accustomed to prayers addressed to the Christ for the assurance of victory, we who have made the sword, that symbol of murder, an almost sacred object (so that a man deprived of this symbol, of his sword, is a dishonored man); we are so accustomed, I say, to this, that the words of Jesus seem to us compatible with war. We say, "If he had forbidden it, he would have said so plainly." We forget that Jesus did not foresee that men having faith in his doctrine of humility, love, and fraternity, could ever, with calmness and premeditation, organize themselves for the murder of their brethren. "
3 " What is the law of nature? Is it to know that my security and that of my family, all my amusements and pleasures, are purchased at the expense of misery, deprivation, and suffering to thousands of human beings—by the terror of the gallows; by the misfortune of thousands stifling within prison walls; by the fear inspired by millions of soldiers and guardians of civilization, torn from their homes and besotted by discipline, to protect our pleasures with loaded revolvers against the possible interference of the famishing? Is it to purchase every fragment of bread that I put in my mouth and the mouths of my children by the numberless privations that are necessary to procure my abundance? Or is it to be certain that my piece of bread only belongs to me when I know that every one else has a share, and that no one starves while I eat? "
4 " And yet our existence is so organized that every personal enjoyment is purchased at the price of human suffering contrary to human nature. "
5 " The doctrine of Christ, which teaches love, humility, and self-denial, had always attracted me. But Ifound a contrary law, both in the history of the past and in the present organization of our lives – a lawrepugnant to my heart, my conscience, and my reason, but one that flattered my animal instincts. I knewthat if I accepted the doctrine of Christ, I should be forsaken, miserable, persecuted, and sorrowing, asChrist tells us His followers will be. I knew that if I accepted that law of man, I should have theapprobation of my fellow-men; I should be at peace and in safety; all possible sophisms would be athand to quiet my conscience and I should ‘laugh and be merry,’ as Christ says. I felt this, and therefore Iavoided a closer examination of the law of Christ, and tried to comprehend it in a way that should notprevent my still leading my animal life. But, finding that impossible, I desisted from all attempts atcomprehension. "
6 " And the observance of his five commandments will bring peace upon the earth. They all have but one object,—the establishment of peace among men. If men will only believe in the doctrine of Jesus and practise it, the reign of peace will come upon earth,—not that peace which is the work of man, partial, precarious, and at the mercy of chance; but the peace that is all-pervading, inviolable, and eternal. The first commandment tells us to be at peace with every one and to consider none as foolish or unworthy. If peace is violated, we are to seek to re-establish it. The true religion is in the extinction of enmity among men. We are to be reconciled without delay, that we may not lose that inner peace which is the true life (Matt. v. 22-24). Everything is comprised in this commandment; but Jesus knew the worldly temptations that prevent peace among men. The first temptation perilous to peace is that of the sexual relation. We are not to consider the body as an instrument of lust; each man is to have one wife, and each woman one husband, and one is never to forsake the other under any pretext (Matt. v. 28-32). The second temptation is that of the oath, which draws men into sin; this is wrong, and we are not to be bound by any such promise (Matt. v. 34-37). The third temptation is that of vengeance, which we call human justice; this we are not to resort to under any pretext; we are to endure offences and never to return evil for evil (Matt. v. 38-42). The fourth temptation is that arising from difference in nationalities, from hostility between peoples and States; but we are to remember that all men are brothers, and children of the same Father, and thus take care that difference in nationality leads not to the destruction of peace (Matt. v. 43-48). "
7 " The objection that the doctrine of Jesus is excellent but impracticable, comes not only from believers, but from sceptics, from those who do not believe, or think that they do not believe, in the dogmas of the fall of man and the redemption; from men of science and philosophers who consider themselves free from all prejudice. They believe, or imagine that they believe, in nothing, and so consider themselves as above such a superstition as the dogma of the fall and the redemption. "
8 " Thus once more I found confirmed on all sides the simple, clear, important, and practical meaning of the words of Jesus. Once more, in place of an obscure sentence, I had found a clear, precise, important, and practical rule: To make no distinction between compatriots and foreigners, and to abstain from all the results of such distinction,—from hostility towards foreigners, from wars, from all participation in war, from all preparations for war; to establish with all men, of whatever nationality, the same relations granted to compatriots. All this was so simple and so clear, that I "
9 " And so in place of insignificant, vague, and uncertain phrases subject to arbitrary interpretation, I found in Matthew v. 21-26 the first commandment of Jesus: Live in peace with all men. Do not regard anger as justifiable under any circumstances. Never look upon a human being as worthless or as a fool. Not only refrain from anger yourself, but do not regard the anger of others toward you as vain. If any one is angry with you, even without reason, be reconciled to him, that all hostile feelings may be effaced. Agree quickly with those that have a grievance against you, lest animosity prevail to your loss. "
10 " Death, death, death attends us every second. Our lives are passed in the presence of death. Whileworking individually for your future, you well know that the future will give you nothing but death.And death will destroy all you worked for. Thus, it is clear that life for oneself can never have anymeaning. If there is a rational life, it must be some other kind of life; it must be one, the purpose ofwhich does not consist in securing one’s own future. To live rationally, we must live so that deathcannot destroy our life. "
11 " The commandments for peace given by Jesus,—those simple and clear commandments, foreseeing all possibilities of discussion, and anticipating all objections,—these commandments proclaimed the kingdom of God upon earth. Jesus, then, was, in truth, the Messiah. He fulfilled what had been promised. But we have not fulfilled the commands we must fulfil if the kingdom of God is to be established upon earth,—that kingdom which men in all ages have earnestly desired, and have sought for continually, all their days. "
12 " We have organized a social order which we cherish and look upon as sacred. Jesus, whom we recognize as God, comes and tells us that our social organization is wrong. We recognize him as God, but we are not willing to renounce our social institutions. What, then, are we to do? Add, if we can, the words "without a cause" to render void the command against anger; mutilate the sense of another law, as audacious prevaricators have done by substituting for the command absolutely forbidding divorce, phraseology which permits divorce; and if there is no possible way of deriving an equivocal meaning, as in the case of the commands, "Judge not, condemn not," and "Swear not at all," then with the utmost effrontery openly violate the rule while affirming that we obey it. "