Robert Hunter Quotes

In seeking what to do, Tolstoy was materially helped by a remarkable workingman, Basil Soutaieff, who was actually following as perfectly as he knew how, the example of Jesus. ...When asked, "What is truth?" he answered with conviction, "Truth is love in a common life." When his devotion to the unfortunate, the hungry, and the needy became known to Tolstoy, it had a profound influence upon his thought and eventually worked an entire transformation in his manner of living.

Whatever in the gospel will not interfere with what we like to do, or feel we must do, we gladly believe; and to the rest we close our eyes. Most of us do this half-unconsciously, perhaps, but in our innermost selves we can hardly help knowing that we are not Christians, and that there is in the gospel something fundamental—a vital message, an essence—which we do not wish to understand.

He [Tolstoy] saw and deplored the beginning of a class struggle which has ended as we now know in Bolshevism. Class hatred and strife appeared to Tolstoy as frightfully immoral and unchristian and he pled fervently with the rich to change their manner of living.

All mankind—rich and poor, men, women, and children, stood like a rock against any spread of Tolstoy's theories. He was really alone, and although he seemed universally admired and much that he said wielded great influence, his practical program for the spread of Christianity was, curiously enough, inacceptable to every class and condition of society, not only in Russia, but everywhere.

About the kindest criticism that the socialist makes of the anarchist is that he is a child, while the anarchist is convinced that the socialist is a Philistine and an inbred conservative who, should he ever get power, would immediately hang the anarchists. They are traditional enemies, who seem utterly incapable of understanding each other. Intellectually, they fail to grasp the meaning of each other's philosophy. It is but rare that a socialist, no matter how conscientious a student, will confess he fully understands anarchism. On the other hand, no one understands the doctrines of socialism so little as the anarchist.

While seeking his true relation to the infinite, Tolstoy was also seeking his true relation to mankind.

The greatest obstacle that confronted Tolstoy lies rooted deep in the soul of man. It is the fear of poverty and the dread of want which ages of struggle with man and beast and with all the adverse elements of nature has bred in us. Surely history teaches us too well the nature and character of man for us to believe readily that there are many fathers and mothers who would ever consent to become Christians on the conditions set forth by Tolstoy. ...who to day would fail to condemn unreservedly any father who would take his babies from a comfortable home to live hungry and shelterless in the forests and fields. From the dawn of the world the chief duty of a parent has been to keep his family secure from want.

Shall we admit that there is a duel between society and these souls deranged by the wrongs of society?

Whatever knowledge of the question is manifested herein comes largely from my work in a variety of movements intended either to diminish the number of dependents or to ameliorate the conditions of poverty.

He [Tolstoy] could see little good in the clergy, while he utterly condemned the military, the rulers of the earth, the judges, the capitalists, the landlords, the merchants, the jailers, the functionaries. He assailed modern art and classed artists with scientists and ministers as the lackeys of a degenerate and parasitic class of wealthy men. Political economists he considered as retainers of the same class and their product as the throwing of dust in the eyes of those who seek for a way out of our unhappy social conditions.

St. Paul earned his living most of the time by hard labor and constantly reminded his converts that they must not defraud each other, but love one another and work with their own hands. The same rule of life is applied by the laws governing the early monastic orders.

Throughout Bakounin's writings there appears again and again the plea for "terrible, total, inexorable, and universal destruction.

The peasants [of Russia], only a short time free from serfdom, are wretchedly poor. ...The people in that country are about three-fourths illiterate, and the vast majority of the laboring people are peasants. Floggings are of daily occurrence, and the fatalism common to all backward peoples is widespread in Russia.

Simple, direct, and clear as they [these words] are, Jesus later in the day undertook to make them more vivid. ...that no one should doubt them or lack in fully understanding them, Jesus, after leaving the Temple, went to the Mount of Olives, and there explained the meaning of his words by a picture of the Day of Judgment. ...He says that when the Son of Man shall come in his glory to the judgment seat, all the nations shall be gathered before him, "and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me." …And Jesus answers them "Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me" …Surely it is worthy of note that Jesus does not indicate that the sheep will be questioned as to their sect or creed. ...Moreover, the sheep are not even spoken of as the faithful or as the believers; they are simply those who love their fellow-men and therefore they are unconsciously righteous. Turning to the goats, he does not ask them either as to their faith, but as they had not fed the hungry, nor given drink to the thirsty, nor taken any stranger in, they are condemned to "everlasting fire."

Other causes contributed to Tolstoy's failure, but the most important of all the causes was this unmitigated individualism, which not only rendered impossible cooperation with other men, but even made the evolution of human society an obstacle which had to be overcome. ...western progress is in nearly every manner socializing life; and in general the social and economic tendencies in the West seemed to Tolstoy to be fighting against his most cherished ideals. ...He was living in a transitional age and watching Russia change from a peasant and handicraft society into an industrial regime based upon steam power and electricity About him multitudes of peasants were leaving the land to crowd into the factories.