bour, for their enemies, for all living beings. Such reflections spring from the inability to distinguish between two rules of moral guidance.
Just as there are two ways for indicating the road to a traveller, even thus there are two ways for moral guidance in the case of a man who is seeking the truth. One way consists in indicating to the man the objects which he will come across, and then he is guided by these objects.
The other way consists in giving the man the direction by the compass, which he is carrying with him, and on which he observes the one immutable direction, and, consequently, every deflection from it.
The first way of moral guidance is the way of external definitions, of rules: man is given definite tokens of acts which he must perform and which not.
"Observe the Sabbath, be circumcised, do not steal, drink no intoxicating drink, kill no living being, give the tithe to the poor, make your ablutions, and pray five times a day," and so forth,—such are the injunctions of external religious teachings,—of the Brahmanical, Buddhistic, Mohammedan, Hebrew, and the ecclesiastic, falsely called Christian.
The other way is to indicate to man unattainable perfection, the striving after which man is cognizant of: man has pointed out to him the ideal, in relation to which he is at any time able to see the degree of his divergence from it.
"Love God with all thy heart, and with all thy soul, and with all thy mind, and thy neighbour as thyself.—Be ye perfect, even as your Father which is in Heaven is perfect."
Such is the teaching of Christ.
The verification of the execution of external religious tenets is the coincidence of the acts with the injunctions of these tenets, and this coincidence is possible.
