incomparably more firmly rooted than with the so-called Christians.
They have definite concubinage, and polygamy, and polyandry, limited by certain restrictions. But with us there is complete looseness,—there is concubinage, and polygamy, and polyandry, not subject to any limitations, and concealed under the aspect of supposed monogamy.
Only because over a small part of the persons united the clergy performs a certain ceremony, called church marriage, people of our world naïvely or hypocritically imagine that they are living in matrimony.
There cannot be and never has been such a thing as Christian marriage, just as there has not been and cannot be a Christian divine service (Matt. vi. 5-12; John iv. 21), nor any Christian teachers and fathers (Matt. xxiii. 8–10), nor Christian property, nor army, nor courts, nor state.
Thus the early Christians always understood it.
The Christian's ideal is love of God and his neighbour, self-renunciation in order to serve God and his neighbour; carnal love, marriage, means serving oneself, and therefore is, in any case, a hindrance in the service of God and men, and, consequently, from the Christian point of view, a fall, a sin.
Entering into matrimony cannot coöperate with the service of God and men even in that case when those who enter into marriage have in view the continuation of the human race. Rather than enter into marriage in order to procreate children, it would be much simpler for such people to sustain and save the lives of those millions of children who are perishing around us through want of material, not to say of spiritual, food.
Only then could a Christian enter into marriage without the consciousness of a fall, a sin, if he saw and knew all the existing lives of children to be secure.
We may reject the teaching of Christ, that teaching which permeates all our life and upon which all our
