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Tolstoy describes true Christianity as a non-hierarchical, nonviolent, non-coercive pursuit, and criticizes institutional Christianity as a deceptive corruption.

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Table of Contents

XI

from men the true meaning of some acts of violence, in order that this may happen and the growing Christian public opinion should get the better of the obsolescent pagan public opinion, which admitted and justified acts of violence. All that is needed is that men should feel as much ashamed of doing acts of violence, of taking part in them, and exploiting them, as it is now a disgrace to pass for a rascal, a thief, a coward, a beggar. And it is precisely this that is beginning to happen. We do not notice it, just as men do not notice any motion, when they move together with everything surrounding them.

It is true, the structure of life in its main features remains as violent in nature as it was one hundred years ago, and not only the same, but in some relations, especially in the preparations for war and in the wars themselves, it appears to be even more cruel; but the germinating Christian public opinion, which at a certain stage of its development is to change the whole pagan structure of life, is beginning to be active. The dried-up tree stands apparently as firm as before⁠—it even looks firmer, because it is rougher⁠—but it is already weakened at the pith and is getting ready to fall. The same is true of the present structure of life, which is based on violence. The external condition of men is the same: some are the violators, as before, and others are the violated; but the view of the violators and the violated upon the meaning and worth of the position of either has changed.

The violating people, that is, those who take part in the government, and those who make use of the violence, that is, the rich, no longer represent, as formerly, the flower of society and the ideal of human well-being and grandeur, toward which all the violated used to strive. Now very frequently it is not so much the violated who strive after the position of the violators and try to imitate them, as the violators, who frequently of their own free will renounce the advantages of their position, choose the condition of the violated, and try in simplicity of life to emulate the violated.

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