Their confidence in human nature is really honourable and magnificent; it takes the form of refusing to believe the overwhelming majority of mankind, even when they set out to explain their own motives.  But although most of us would in all probability tend at first sight to consider this new sect of Christians as little less outrageous than some brawling and absurd sect in the Reformation, yet we should fall into a singular error in doing so.  The Christianity of Tolstoy is, when we come to consider it, one of the most thrilling and dramatic incidents in our modern civilisation.  It represents a tribute to the Christian religion more sensational than the breaking of seals or the falling of stars.

From the point of view of a rationalist, the whole world is rendered almost irrational by the single phenomenon of Christian Socialism.  It turns the scientific universe topsy-turvy, and makes it essentially possible that the key of all social evolution may be found in the dusty casket of some discredited creed.  It cannot be amiss to consider this phenomenon as it realty is.

The religion of Christ has, like many true things, been disproved an extraordinary number of times.  It was disproved by the Neo-Platonist philosophers at the very moment when it was first starting forth upon its startling and universal career.  It was disproved again by many of the sceptics of the Renaissance only a few years before its second and supremely striking embodiment, the religion of Puritanism, was about to triumph over many kings and civilise many continents.  We all agree that these schools of negation were only interludes in its history; but we all believe naturally and inevitably that the negation of our own day is really a breaking up of the theological cosmos, an Armageddon, a Ragnorak, a twilight of the gods.  The man of the nineteenth century, like a schoolboy of sixteen, believes that his doubt and depression are symbols of the end of the world.  In our day the great irreligionists who did nothing but dethrone God and drive angels before them have been outstripped, distanced, and made to look orthodox and humdrum.  A newer race of sceptics has found something infinitely more exciting to do than nailing down the lids upon a million coffins, and the body upon a single cross.  They have disputed not only the elementary creeds, but the elementary laws of mankind, property, patriotism, civil obedience.  They have arraigned civilisation as openly as the materialists have arraigned theology; they have damned all the philosophers even lower than they have damned the saints.  Thousands of modern men move quietly and conventionally among their fellows while holding views of national limitation or landed property that would have made Voltaire shudder like a nun listening to blasphemies.  And the last and wildest phase of this saturnalia of scepticism, the school that goes furthest among thousands who go so far, the school that denies the moral validity of those