perversion of Christ's teaching by the teaching of the Church is
more clearly apparent in this than in any other point of
difference.

I know--as we all do--very little of the practice and the spoken
and written doctrine of former times on the subject of non-
resistance to evil. I knew what had been said on the subject by
the fathers of the Church--Origen, Tertullian, and others--I knew
too of the existence of some so-called sects of Mennonites,
Herrnhuters, and Quakers, who do not allow a Christian the use of
weapons, and do not enter military service; but I knew little of
what had been done. by these so-called sects toward expounding the
question.

My book was, as I had anticipated, suppressed by the Russian
censorship; but partly owing to my literary reputation, partly
because the book had excited people's curiosity, it circulated in
manuscript and in lithographed copies in Russia and through
translations abroad, and it evolved, on one side, from those who
shared my convictions, a series of essays with a great deal of
information on the subject, on the other side a series of
criticisms on the principles laid down in my book.

A great deal was made clear to me by both hostile and sympathetic
criticism, and also by the historical events of late years; and I
was led to fresh results and conclusions, which I wish now to
expound.

First I will speak of the information I received on the history of
the question of non-resistance to evil; then of the views of this