other that he understands Christ's teaching fully and fulfills it. Still less can he claim this for any body of men.
To whatever degree of understanding and perfection the follower of Christ may have attained, he always feels the insufficiency of his understanding and fulfillment of it, and is always striving toward a fuller understanding and fulfillment. And therefore, to assert of one's self or of any body of men, that one is or they are in possession of perfect understanding and fulfillment of Christ's word, is to renounce the very spirit of Christ's teaching.
Strange as it may seem, the churches as churches have always been, and cannot but be, institutions not only alien in spirit to Christ's teaching, but even directly antagonistic to it. With good reason Voltaire calls the Church l'infâme; with good reason have all or almost all so-called sects of Christians recognized the Church as the scarlet woman foretold in the Apocalypse; with good reason is the history of the Church the history of the greatest cruelties and horrors.
The churches as churches are not, as many people suppose, institutions which have Christian principles for their basis, even though they may have strayed little away from the straight path. The churches as churches, as bodies which assert their own infallibility, are institutions opposed to Christianity. There is not only nothing in common between the churches as such and Christianity, except the name, but they represent two principles fundamentally opposed and antagonistic to one another. One represents pride, violence, self-assertion, stagnation, and death; the other, meekness, penitence, humility, progress, and life.
We cannot serve these two masters we have to choose between them.
The servants of the churches of all denominations, especially of later times, try to show themselves champions
