misapprehension--namely, that Christ's teaching, one of the
consequences of which is non-resistance to evil, is of no use to
us because it requires a change of our life.

Christ's teaching is useless because, if it were carried into
practice, life could not go on as at present; we must add: if we
have begun by living sinfully, as we do live and are accustomed to
live. Not only is the question of non-resistance to evil not
discussed; the very mention of the fact that the duty of non-
resistance enters into Christ's teaching is regarded as
satisfactory proof of the impracticability of the whole teaching.

Meanwhile one would have thought it was necessary to point out at
least some kind of solution of the following question, since it is
at the root of almost everything that interests us.

The question amounts to this: In what way are we to decide men's
disputes, when some men consider evil what others consider good,
and VICE VERSA? And to reply that that is evil which I think
evil, in spite of the fact that my opponent thinks it good, is not
a solution of the difficulty. There can only be two solutions:
either to find a real unquestionable criterion of what is evil or
not to resist evil by force.

The first course has been tried ever since the beginning of
historical times, and, as we all know, it has not hitherto led to
any successful results.

The second solution--not forcibly to resist what we consider evil
until we have found a universal criterion--that is the solution