Foreign critics started from the same premises, but their discussions of my book were somewhat different from those of Russian critics, not only in being less bitter, and in showing more culture, but even in the subject-matter.
In discussing my book and the Gospel teaching generally, as it is expressed in the Sermon on the Mount, the foreign critics maintained that such doctrine is not peculiarly Christian (Christian doctrine is either Catholicism or Prot estantism according to their views)—the teaching of the Sermon on the Mount is only a string of very pretty imprac ticable dreams du charmant docteur, as Renan says, fit for the simple and half-savage inhabitants of Galilee who lived eighteen hundred years ago, and for the half-savage Russian peasants—Sutaev and Bondarev—and the Russian mystic Tolstoy, but not at all consistent with a high degree of European culture.
The foreign freethinking critics have tried in a delicate manner, without being offensive to me, to give the impression that my conviction that mankind could be guided by such a naive doctrine as that of the Sermon on the Mount proceeds from two causes: that such a conviction is partly due to my want of knowledge, my ignorance of history, my ignorance of all the vain attempts to apply the principles of the Sermon on the Mount to life, which have been made in history and have led to nothing; and partly it is due to my failing to appreciate the full value of the lofty civilization to which mankind has attained at present, with its Krupp cannons, smokeless powder, colonization of Africa, Irish Coercion Bill, parliamentary government, journalism, strikes, and the Eiffel Tower.
So wrote de Vogue and Leroy Beaulieu and Matthew Arnold; so wrote the American author Savage, and Ingersoll, the popular freethinking American preacher, and many others.
"Christ's teaching is no use, because it is inconsistent
