id="id00138">The same account is given by the German book, with the addition of a few biographical details and some extracts from Helchitsky's writings.

Having learnt the drift of Helchitsky's teaching in this way, I awaited all the more impatiently the appearance of "The Net of Faith" in the journal of the Academy. But one year passed, then two and three, and still the book did not appear. It was only in 1888 that I learned that the printing of the book, which had been begun, was stopped. I obtained the proofs of what had been printed and read them through. It is a marvelous book from every point of view.

Its general tenor is given with perfect accuracy by Pypin. Helchitsky's fundamental idea is that Christianity, by allying itself with temporal power in the days of Constantine, and by continuing to develop in such conditions, has become completely distorted, and has ceased to be Christian altogether. Helchitsky gave the title "The Net of Faith" to his book, taking as his motto the verse of the Gospel about the calling of the disciples to be fishers of men; and, developing this metaphor, he says:

"Christ, by means of his disciples, would have caught all the world in his net of faith, but the greater fishes broke the net and escaped out of it, and all the rest have slipped through the holes made by the greater fishes, so that the net has remained quite empty. The greater fishes who broke the net are the rulers, emperors, popes, kings, who have not renounced power, and instead of true Christianity have put on what is simply a mask of it."

Helchitsky teaches precisely what has been and is taught in these days by the non-resistant Mennonites and Quakers, and in former tunes by the Bogomilites, Paulicians, and many others. He teaches that Christianity, expecting from its adherents gentleness, meekness, peaceableness, forgiveness of injuries, turning the other cheek when one is struck, and love for enemies, is inconsistent with the use of force, which is an indispensable condition of authority.

The Christian, according to Helchitsky's reasoning, not only cannot be a ruler or a soldier; he cannot take any part in government nor in trade, or even be a landowner; he can only be an artisan or a husbandman.

This book is one of the few works attacking official Christianity which has escaped being burned. All such so-called heretical works were burned at the stake, together with their authors, so that there are few ancient works exposing the errors of official Christianity. The book has a special interest for this reason alone. But apart from its interest from every point of view, it is one of the most remarkable products of thought for its depth of aim, for the astounding strength and beauty of the national language in which it is written, and for its antiquity. And yet for more than four centuries it has remained unprinted, and is still unknown, except to a few learned specialists.

One would have thought that all such works, whether of the Quakers, of Garrison, of Ballou, or of Helchitsky, asserting and proving as they do, on the principles of the Gospel, that our modern world takes a false view of Christ's teaching, would have awakened interest, excitement, talk, and discussion among spiritual teachers and their flocks alike.

Works of this kind, dealing with the very essence of Christian doctrine, ought, one would have thought, to have been examined and accepted as true, or refuted and rejected. But nothing of the kind has occurred, and the same fate has been repeated with all those works. Men of the most diverse views, believers, and, what is surprising, unbelieving liberals also, as though by agreement, all preserve the same persistent silence about them, and all that has been done by people to explain the true meaning of Christ's doctrine remains either ignored or forgotten.

But it is still more astonishing that two other books, of which I heard on the appearance of my book, should be so little known, I mean Dymond's book "On War," published for the first time in London in 1824, and Daniel Musser's book on "Non-resistance," written in 1864. It is particularly astonishing that these books should be unknown, because, apart from their intrinsic merits, both books treat not so much of the theory as of the practical application of the theory to life, of the attitude of Christianity to military service, which is especially important and interesting now in these clays of universal conscription.

People will ask, perhaps: How ought a subject to behave who believes that war is inconsistent with his religion while the government demands from him that he should enter military service?

This question is, I think, a most vital one, and the answer to it is specially important in these days of universal conscription. All—or at least the great majority of the people—are Christians, and all men are called upon for military service. How ought a man, as a Christian, to meet this demand? This is the gist of Dymond's answer:

"His duty is humbly but steadfastly to refuse to serve."

There are some people, who, without any definite reasoning about it, conclude straightway that the responsibility of government measures rests entirely on those who resolve on them, or that the governments and sovereigns decide the question of what is good or bad for their subjects, and the duty of the subjects is merely to obey. I think that arguments of this kind only obscure men's conscience. I cannot take part in the councils of government, and therefore I am not responsible for its misdeeds.. Indeed, but we are responsible for our own misdeeds. And the misdeeds of our rulers become our own, if we, knowing that they are misdeeds, assist in carrying, them out. Those who suppose that they are bound to obey the government, and that the responsibility for the misdeeds they commit is transferred from them to their rulers, deceive themselves. They say: "We give our acts up to the will of others, and our acts cannot be good or bad; there is no merit in what is good nor responsibility for what is evil in our actions, since they are not done of our own will."

It is remarkable that the very same thing is said in the instructions to soldiers which they make them learn—that is, that the officer is alone responsible for the consequences of his command. But this is not right. A man cannot get rid of the responsibility, for his own actions. And that is clear from the following example. If your officer commands you to kill your neighbor's child, to kill your father or your mother, would you obey? If you would not obey, the whole argument falls to the ground, for if you can disobey the governors in one case, where do you draw the line up to which you can obey them? There is no line other than that laid down by Christianity, and that line is both reasonable and practicable.

And therefore we consider it the duty of every man who thinks war inconsistent with Christianity, meekly but firmly to refuse to serve in the army. And let those whose lot it is to act thus, remember that the fulfillment of a great duty rests with them. The destiny of humanity in the world depends, so far as it depends on men at all, on their fidelity to their religion. Let them confess their conviction, and stand up for it, and not in words alone, but in sufferings too, if need be. If you believe that Christ forbade murder, pay no heed to the arguments nor to the commands of those who call on you to bear a hand in it. By such a steadfast refusal to make use of force, you call down on yourselves the blessing promised to those "who hear these sayings and do them," and the time will come when the world will recognize you as having aided in the reformation of mankind.

Musser's book is called