The first and crudest form of reply consists in the bold assertion that the use of force is not opposed by the teaching of Christ; that it is permitted, and even enjoined, on the Christian by the Old and New Testaments.
Assertions of this kind proceed, for the most part, from men who have attained the highest ranks in the governing or ecclesiastical hierarchy, and who are consequently perfectly assured that no one will dare to contradict their assertion, and that if anyone does contradict it they will hear nothing of the contradiction. These men have, for the most part, through the intoxication of power, so lost the right idea of what that Christianity is in the name of which they hold their position that what is Christian in Chris tianity presents itself to them as heresy, while everything in the Old and New Testaments which can be distorted into an antichristian and heathen meaning they regard as the foundation of Christianity. In support of their assertion that Christianity is not opposed to the use of force, these men usually, with the greatest audacity, bring together all the most obscure passages from the Old and New Testaments, interpreting them in the most unchristian way—the punish ment of Ananias and Sapphira, of Simon the Sorcerer, etc. They quote all those sayings of Christ's which can possibly be interpreted as justification of cruelty: the expulsion from the Temple; "It shall be more tolerable for the land of Sodom than for this city," etc., etc. According to these people's notions, a Christian government is not in the least bound to be guided by the spirit of peace, forgiveness of injuries, and love for enemies.
To refute such an assertion is useless, because the very people who make this assertion refute themselves, or, rather, renounce Christ, inventing a Christianity and a Christ of their own in the place of him in whose name the Church itself exists, as well as their office in it. If all men were to learn that the Church professes to believe in a Christ of
