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- Herausgeber: Interactive Media
- Kategorie: Abenteuer, Thriller, Horror
- Sprache: Englisch
- Veröffentlichungsjahr: 2017
Walk in The Light While We Have Light
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Leo Tolstoy
Leo Tolstoy
Walk in The Light While We Have Light
New Edition
LONDON ∙ NEW YORK ∙ TORONTO ∙ SAO PAULO ∙ MOSCOW
PARIS ∙ MADRID ∙ BERLIN ∙ ROME ∙ MEXICO CITY ∙ MUMBAI ∙ SEOUL ∙ DOHA
TOKYO ∙ SYDNEY ∙ CAPE TOWN ∙ AUCKLAND ∙ BEIJING
New Edition
Published by Sovereign Classic
www.sovereignclassic.net
This Edition
First published in 2017
Copyright © 2017 Sovereign
All Rights Reserved.
ISBN: 9781787240421
Contents
INTRODUCTION
WALK IN THE LIGHT
INTRODUCTION
Guests were one day assembled in a wealthy house, and a serious conversation on life was started. They spoke of present and of absent people, and they could not find a single man who was satisfied with his life. Not only was there not one man who could boast of happiness, but there was not even one man who thought that he was living as was becoming for a Christian. All confessed that they were living only a worldly life in cares for themselves and for their families, and that not one of them was thinking of his neighbour, and much less of God. Thus the guests spoke among themselves, and all agreed in accusing themselves of a godless, non-Christian life.
“Why, then, do we live thus?” exclaimed a youth. “Why do we do what we do not approve of? Have we not the power to change our life? We know ourselves that what ruins us is our luxury, our effeminacy, our wealth, and, chiefly, our pride, our separation from our brothers. To be noble and rich, we have to deprive ourselves of everything which gives the joy of life to a man. We crowd into cities, make ourselves effeminate, ruin our health, and, in spite of all our amusements, die from ennui and from self-pity, because our life is not such as it ought to be. Why should we live thus? Why ruin our whole life,—all that good which is given us by God? I do not want to live as heretofore! I will abandon all the teaching which I have entered upon, for it will lead me to nothing but the same agonizing life of which we all now complain. I will renounce my property and will go to the country and live with the poor; I will work with them, will learn to work with my hands; if my education is of any use to the poor, I will communicate it to them, but not through institutions and books, but by living directly with them in a brotherly relation. Yes, I have made up my mind!” he said, looking interrogatively at his father, who was also present.
“Your desire is good,” said the father, “but frivolous and thoughtless. Everything presents itself to you as easy, because you do not know life. There are things enough that seem good to us! But the point is that the execution of what is good is frequently difficult and complicated. It is hard to walk well on a beaten track, and harder still to lay out new paths. They are laid out only by men who have fully matured and who have completely grasped everything which is accessible to men. The new paths of life seem easy to you, because you do not yet understand life. All this is thoughtlessness and pride of youth. We old men are needed for the very purpose that we may moderate your transports and guide you by means of our experience, while you young people should obey us, in order that you may be able to make use of our experience. Your active life is still ahead,—now you are growing and developing. Educate yourself, form yourself completely, stand on your feet, have your firm convictions, and then begin the new life, if you feel the strength for it. But now you should obey those who guide you for your good, and not open new paths of life.”
The youth grew silent, and the elder guests agreed to what the father had said.
“You are right,” a middle-aged married man turned to the father of the youth, “you are right, when you say that a youth, who has not any experience in life, may make mistakes in looking for new paths of life, and that his decision cannot be firm; but we have all agreed to this, that our life is contrary to our conscience and does not give us the good; therefore we cannot help but recognize that the desire to get out of it is just. A youth may take his reverie to be a deduction of reason, but I am not a young man, and I will tell you about myself that, as I listened to the conversation of this evening, the same thought came to me. The life which I lead, obviously for myself, cannot give me any peace of mind and the good; this is also shown me by reason and by experience. So what am I waiting for? We struggle from morning until evening for our family, but in reality it turns out that my family and I myself do not live in godly fashion, but sink deeper and deeper in our sins. We do everything for our families, but our families are not better off, because what we do for them is not the good. And so I have frequently thought that it would be better if I changed my whole life and stopped caring for my wife and my children, and began to think of my soul. There is good reason in what Paul says, ‘He that is married careth how he may please his wife, and he that is unmarried careth for God.’”
The married man had barely finished his words, when all the women present and his wife began to attack him.
“You ought to have thought of it before,” said one of the middle-aged women. “You have put on the collar and so pull! It is easy enough for anybody to come and say that he wants to be saved, when it appears hard for him to keep up and support a family. This is a deception and a rascality! No, a man must be able to live in godly fashion with a family. Of course, it is so easy to be saved all by oneself. Besides, if you do so, you act contrary to Christ’s teaching. God has commanded us to love others, while the way you do, you wish for the sake of God to offend others. No one has a right to do violence to his family!”
But the married man did not agree to this. He said:
“I do not want to abandon my family. I only say that the family and the children should not be kept in worldly fashion, so that they get used to living for their lust, as we have just said, but that we should live in such a way that the children should from the earliest time become accustomed to privation, to labour, to aiding others, and chiefly to a brotherly life in respect to all men. But, to attain this, we must renounce aristocracy and wealth.”
“There is no need of curbing others, while you do not yourself live in godly fashion!” his wife retorted to this, with irritation. “You yourself lived for your pleasure when you were young, so why do you want to torment your children and your family? Let them grow up quietly, and then, let them do what they please, but do not force them!”
The married man kept silence, but an old man, who was present, took his part:
“Let us admit,” he said, “that a married man, who has accustomed his family to certain comforts, cannot suddenly deprive them of them. It is true, if the education of the children has been begun, it is better to finish it than to break up everything, the more so, since the children will themselves choose the path which they will deem best. I admit that for a married man it is hard and even impossible without sinning to change his life. But we old men have been commanded to do so by God. I will tell you about myself: I am living now without any obligations,—I must confess, I am living for my belly only,—I eat, drink, rest,—and I am ashamed and disgusted with myself. It is time for me to give up this life, to distribute my property, and at least before death to live as God has commanded a Christian to live.”
But they did not agree with the old man either. Here was his niece and godchild, all of whose children he had christened and given presents to on holidays, and here was also his son. They all retorted to him.
“No,” said his son, “you have worked enough in your life,—it is time for you to take a rest, and not to torture yourself. You have lived for sixty years with your habits, and you cannot stop them. You will only torture yourself in vain.”
“Yes, yes,” confirmed his niece, “you will be in want, and you will be out of sorts, and you will grumble and sin more than ever. God is merciful and pardons all the sinners, and not only you, such a dear uncle.”
“And why should we?” added another old man, who was of the same age as the uncle. “You and I have, perhaps, two days left to live. Why should we begin anew?”
“How wonderful!” said one of the guests, who had been silent during the conversation, “how wonderful! All say that it is good to live in godly fashion, and that we live badly, and that we torment ourselves in body and soul; but the moment it comes to business, it turns out, that the children ought not to be broken in, but that they ought to be brought up, not in godly fashion, but as of old. The young people must not get out from under their parents’ will, and they must not live in godly fashion, but as of old; married men must not change the life of their wives and children, and must not live in godly fashion, but as of old; and there is no reason why old men should begin anew,—they are not accustomed to it, and they have but two days to live, and all such things. It turns out that nobody can live well, but that we may only talk about it.”
WALK IN THE LIGHT
I.
This happened in the reign of the Roman Emperor Trajan, 100 Anno Domini. It was at a time when the disciples of Christ’s disciples were still alive, and the Christians held firmly to the law of the teachers, as it says in the Acts.
The multitude of them that believed were of one heart and of one soul: and none of them said that aught of the things which he possessed was his own; but they had all things common. And with great power the apostles gave witness of the resurrection of the Lord Jesus Christ, and great grace was upon their faith. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles’ feet, and distribution was made unto every man according as he had need. (Acts, Chap. IV., 32-35.)
