That is the essence of the fifth and most effective means of getting out of the contradictions in which Church Christianity has placed itself, by professing its faith in Christ's teaching in words, while it denies it in its life, and teaches people to do the same.
Those who justify themselves by the first method, directly, crudely asserting that Christ sanctioned violence, wars, and murder, repudiate Christ's doctrine directly; those who find their defense in the second, the third, or the fourth method are confused and can easily be convicted of error; but this last class, who do not argue, who do not condescend to argue about it, but take shelter behind their own grandeur, and make a show of all this having been decided by them or at least by someone long ago, and no longer offering possibility of doubt to anyone—they seem safe from attack, and will be beyond attack till men come to realize that they are under the narcotic influence exerted on them by governments and churches, and are no longer affected by it.
Such was the attitude of the spiritual critics —i. e., those professing faith in Christ—to my book. And their attitude could not have been different. They are bound to take up this attitude by the contradictory position in which they find themselves between belief in the divinity of their Master and disbelief in his clearest utterances, and they want to escape from this contradiction. So that one cannot expect from them free discussion of the very essence of the question— that is of the change in men's life which must result from applying Christ's teaching to the existing order of the world. Such free discussion I only expected from worldly, free thinking critics who are not bound to Christ's teaching in any way, and can therefore take an independent view of it. I had anticipated that freethinking writers would look at Christ, not merely, like the Churchmen, as the founder of a religion of personal salvation, but, to express in their language, as reformer who laid down new principles of life
