"And supposing that holy acts and thoughts appear to a man so high and so profound that he finds no adequate words wherewith to convey them, should he be considered a heretic if he is unable to formulate his conception? (33) And was not this the reason why there were no heresies in the early times of Christianity, because Christians judged each other, not by their words, but by their hearts and by their deeds, enjoying a perfect freedom of expression, without the fear of being called heretic?" "Was it not one of the convenient and easiest methods of the Church," he asks in the 31st question, "when the ecclesiastics wished to rid themselves of any one, or ruin his reputation, to excite suspicion in regard to the doctrine he held, and by investing him in the garment of heresy, condemn and cast him out?"

"Although it is true that among so-called heretics sins and errors have been committed, it is no less true, as the numerous examples here quoted bear testimony" (that is to say, in the history of the Church and of heresies), "that there has never been a sincere and conscientious man of any importance whose safety has not been endangered through the envy of the ecclesiastics."

This was the interpretation of heresy almost 200 years ago, and the same meaning is attached to it to-day, and so long as the idea of the Church shall exist it will never change. Where the Church exists there must also exist the idea of heresy. The Church is a body of men claiming possession of indisputable truth. A heresy is the opinion of men who do not acknowledge the truth of the Church to be indisputable.

Heresy is the manifestation of a movement in the Church; it is an attempt to destroy the immutable assertion of the Church, the attempt of a living apprehension of the doctrine. Each advance that has been made toward the comprehension and the practice of the doctrine has been accomplished by heretics: Tertullian, Origen, Augustine, and Luther, Huss, Savonarola, Helchitsky, and others were all heretics. It could not be otherwise.

A disciple of Christ, who possesses an ever growing sense of the doctrine and of its progressive fulfilment as it advances toward perfection, cannot, either for himself or others, affirm, simply because he is a disciple of Christ, that he understands and practises the doctrine of Christ to its fullest extent; still less could he affirm this in regard to any body of men. To whatsoever state of comprehension and perfection he may have arrived, he must always feel the inadequacy both of his conception and of its application, and must ever strive for something more satisfactory. And therefore to claim for one's self, or for any body of men whatsoever, the possession of a complete apprehension and practice of the doctrine of Christ is in direct contradiction to the spirit of Christ's doctrine itself.

However strange this statement may appear, every church, as a church, has always been, and always must be, an institution not only foreign, but absolutely hostile, to the doctrine of Christ. It is not without reason that Voltaire called it "l'infâme"; it is not without reason that all so-called Christian sects believe the Church to be the Scarlet Woman prophesied by the Revelation; it is not without reason that the history of the Church is the history of cruelties and horrors.

Churches in themselves are, as some persons believe, institutions based upon a Christian principle, from which they have deviated to a certain extent; but considered in the light of churches, of bodies of men claiming infallibility, they are anti-Christian institutions. Between churches in the ecclesiastical sense and Christianity, not only is there nothing in common except the name, but they are two utterly contradictory and hostile elements. One is pride, violence, self-assertion, inertia, and death. The other is meekness, repentance, submission, activity, and life.

No man can serve these two masters at the same time; he must choose either the one or the other.

The servants of the churches of every creed, especially in these modern times, strive to represent themselves as the partisans of progress in Christianity; they make concessions, they try to correct the abuses that have crept into the Church, and protest that it is wrong to deny the principle of the Christian Church on account of these abuses, because it is only through the medium of the Church that unity can be obtained, and that the Church is the only mediator between God and man. All this is untrue. So far from fostering the spirit of unity, the churches have ever been the fruitful source of human enmity, of hatred, wars, conflicts, inquisitions, Eves of St. Bartholomew, and so on; neither do the churches act as the mediators between God and man, – an office, moreover, quite unnecessary, and directly forbidden by Christ himself, who has revealed his doctrine unto each individual; it is but the dead formula, and not the living God, which the churches offer to man, and which serves rather to increase than diminish the distance between man and his Creator. The churches, which were founded upon a misconception, and which preserve this misconception by their immutability, must of necessity harass and persecute any new conception, because they know, however they may try to conceal it, that every advance along the road indicated by Christ is undermining their own existence.

Whenever one reads or listens to the essays and sermons in which ecclesiastical writers of modern times belonging to the various creeds discuss the Christian truths and virtues, when one hears and reads these artificial arguments, these exhortations, these professions of faith, elaborated through centuries, that now and then sound sincere, one is almost ready to doubt if the churches can be inimical to Christianity. "It cannot be possible that men like John Chrysostom, Fénelon, Butler, and other Christian preachers, could be inimical to it." One would like to say, "The churches may have gone astray from Christianity, may have committed errors, but they cannot have been hostile to it." But one must first see the fruit before he can know the tree, as Christ has taught, and one sees that their fruits were evil, that the result of their works has been the distortion of Christianity; and one cannot help concluding that, however virtuous the men may have been, the cause of the church in which these men served was not Christian. The goodness and virtue of certain individuals who served the churches were peculiar to themselves, and not to the cause which they served. All these excellent men, like Francis of Assisi and Francis de Sales, Tichon Zadònsky, Thomas à Kempis, and others, were good men, even though they served a cause hostile to Christianity; and they would have been still more charitable and more exemplary had they not yielded obedience to false doctrines.

But why do we speak of, or sit in judgment on, the past, which may be falsely represented, and is, in any event, but little known to us? The churches, with their principles and their works, are not of the past; we have them with us to-day, and can judge them by their works and by their influence over men.

What, then, constitutes their power? How do they influence men? What is their work in the Greek, the Catholic, and in all the Protestant denominations? and what are the consequences of such work?

The work of our Russian so-called Orthodox Church is visible to all. It is a factor of primary importance, which can neither be concealed nor disputed.

In what manner is the activity of the Russian Church displayed, – that vast institution which labors with so much zeal, that institution which numbers among its servants half a million of men, and costs the people tens of millions?

The activity of the Church consists in forcing, by every means in its power, upon the one hundred millions of Russian people, those antiquated, time-worn beliefs which have lost all significance, and which were formerly professed by foreigners, with whom we had nothing in common, beliefs in which nearly every man has lost his faith, even in some cases those very men whose duty it is to inculcate them.

The endeavor to force upon the people those formulas of the Byzantine clergy, marvelous to them and senseless to us, concerning the Trinity, the Virgin, the sacraments, grace, and so forth, embraces one province of the activity of the Russian Church; another function is the encouragement given to idolatry, in the literal sense of the word: the veneration of holy relics and holy images, the sacrifices offered to them in the faith that they will hear and grant prayers. I will pass over in silence what is written in the ecclesiastical magazines by the clergy who possess a semblance of learning and liberality, and will speak only of what is really done by the clergy throughout the immense extent of Russia, among its one hundred millions of inhabitants. What is it that is taught to the people with such unremitting pains and endeavor, and with so much earnestness? What is required of them for the sake of the so-called Christian religion?

I will start at the beginning, with the birth of the child. When a child is born, we are taught that a prayer must be read over the mother and child, in order to purify them, for without that prayer the mother remains unclean. For that purpose, and facing the ikons of the saints, whom the common people simply call gods, the priest takes the infant in his arms, reads the exhortation, and by that means he is supposed to cleanse the mother. Then the parents are instructed, nay, even ordered, under penalty of punishment in the event of non-compliance, to christen the child – that is, to let the priest immerse it three times in the water, while words unintelligible to all present are read, and still less intelligible ceremonies are performed, such as the application of oil to different parts of the body, the cutting of the hair, the blowing and spitting of the sponsors at the imaginary devil. All this is necessary to cleanse the child, and make a Christian of him. Then the parents are told that the child must receive the holy sacrament – that is, he is to swallow, in the form of bread and wine, a particle of the body of Christ, by which means the child will receive the blessing of Christ, and so on. Then they are told that as the child grows it must be taught to pray, which means that he is to stand in front of boards upon which the faces of Christ, the Virgin, and the saints are painted, bow his head and body, while with his right hand, his fingers being folded in a peculiar manner, he touches his forehead, his shoulders, and his stomach, and utters certain Slavonic words, the commonest of which, those which all children learn, are the following: "Mother of God, … Virgin, rejoice," etc. Then the child is taught that he must repeat this – that is, that he must make the sign of the cross whenever he sees a church or an ikon. Furthermore, he is taught that on a holiday (holidays are either the day on which Christ was born, although no one knows when that took place, or the day of his circumcision, or that on which the Virgin died, or when the cross or the ikon was brought, or when some fanatic beheld a vision, etc.) he should array himself in his best clothes, go to church, buy candles, and set them up before the ikons of the saints, give to the priest memoranda bearing the names of the dead who are to be prayed for, receive bread with triangular pieces cut out of it, pray repeatedly for the health and welfare of the Czar and bishops, as well as for himself and his own affairs, and then kiss the cross and the hand of the priest.

Thus is he taught to pray; and besides this, he is also taught that he must perform his devotions once a year. To perform one's devotions means to go to church and tell one's sins to the priest, it being assumed that this recital of one's sins to a stranger will have a purifying effect on a man; then he is to swallow a spoonful of bread and wine, which will purify him still more. Moreover, men are told that if a man and woman desire to have their sexual relation sanctified they must come to church, put crowns of metal upon their heads, swallow some wine, walk three times round a table, accompanied by the sound of singing, and this will make their sexual relation holy and entirely different from any others.

In daily life the observation of the following rules is enjoined: to eat no meat nor drink no milk on certain days, to say Te Deums and Requiems 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,⁸ 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.