The Kingdom of God Is Within You [NOOK Book]

Overview

This classic text by the great Russian bard examines "Christianity not as Mystical Doctrine, but as a New Life-Conception."
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The Kingdom of God Is Within You

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Overview

This classic text by the great Russian bard examines "Christianity not as Mystical Doctrine, but as a New Life-Conception."
Read More Show Less

Product Details

  • ISBN-13: 9781607782339
  • Publisher: MobileReference
  • Publication date: 1/1/2010
  • Series: Mobi Classics
  • Sold by: Barnes & Noble
  • Format: eBook
  • Sales rank: 570,438
  • File size: 394 KB

Meet the Author

The foreword is by Martin Green, an English professor at Tufts University and author of The Origins of Nonviolence: Tolstoy and Gandhi in Their Historical Setting.

Biography

Count Leo Tolstoy was born in 1828 on the family estate of Yasnaya Polyana, in the Tula province, where he spent most of his early years, together with his several brothers. In 1844 he entered the University of Kazan to read Oriental Languages and later Law, but left before completing a degree. He spent the following years in a round of drinking, gambling and womanizing, until weary of his idle existence he joined an artillery regiment in the Caucasus in 1851.

He took part in the Crimean war and after the defence of Sevastopol wrote The Sevastopol Sketches (1855-6), which established his literary reputation. After leaving the army in 1856 Tolstoy spent some time mixing with the literati in St Petersburg before traveling abroad and then settling at Yasnaya Polyana, where he involved himself in the running of peasant schools and the emancipation of the serfs. His marriage to Sofya Andreyevna Behrs in 1862 marked the beginning of a period of contentment centred around family life; they had thirteen children. Tolstoy managed his vast estates, continued his educational projects, cared for his peasants and wrote both his great novels, War and Peace (1869) and Anna Karenina (1877).

During the 1870s he underwent a spiritual crisis, the moral and religious ideas that had always dogged him coming to the fore. A Confession (1879–82) marked an outward change in his life and works; he became an extreme rationalist and moralist, and in a series of pamphlets written after 1880 he rejected church and state, indicted the demands of flesh, and denounced private property. His teachings earned him numerous followers in Russia and abroad, and also led finally to his excommunication by the Russian Holy Synod in 1901. In 1910 at the age of eighty-two he fled from home "leaving this worldly life in order to live out my last days in peace and solitude;" he died some days later at the station master's house at Astapovo.

Author biography courtesy of Penguin Books LTD.

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    1. Also Known As:
      Leo Nikolayevich Tolstoy (full name)
    1. Date of Birth:
      September 9, 1828
    2. Place of Birth:
      Tula Province, Russia
    1. Date of Death:
      November 20, 1910
    2. Place of Death:
      Astapovo, Russia

Read an Excerpt

The Kingdom of God is Within You


By LEO TOLSTOY, Constance Garnett

Dover Publications, Inc.

Copyright © 2006 Dover Publications, Inc.
All rights reserved.
ISBN: 978-0-486-11951-9


CHAPTER 1

THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE HAS BEEN PROFESSED BY A MINORITY OF MEN FROM THE VERY FOUNDATION OF CHRISTIANITY.

Of the Book "What I Believe"—The Correspondence Evoked by it—Letters from Quakers—Garrison's Declaration—Adin Ballou, his Works, his Catechism—Helchitsky's "Net of Faith"—The Attitude of the World to Works Elucidating Christ's Teaching—Dymond's Book "On War"—Musser's "Non-resistance Asserted"—Attitude of the Government in 1818 to Men who Refused to Serve in the Army—Hostile Attitude of Governments Generally and of Liberals to Those who Refuse to Assist in Acts of State Violence, and their Conscious Efforts to Silence and Suppress these Manifestations of Christian Nonresistance.


AMONG the first responses called forth by my book were some letters from American Quakers. In these letters, expressing their sympathy with my views on the unlawfulness for a Christian of war and the use of force of any kind, the Quakers gave me details of their own so-called sect, which for more than two hundred years has actually professed the teaching of Christ on non-resistance to evil by force, and does not make use of weapons in self-defense. The Quakers sent me also their pamphlets, journals, and books, from which I learnt how they had, years ago, established beyond doubt the duty for a Christian of fulfilling the command of non-resistance to evil by force, and had exposed the error of the Church's teaching in allowing war and capital punishment.

In a whole series of arguments and texts showing that war—that is, the wounding and killing of men—is inconsistent with a religion founded on peace and good will toward men, the Quakers maintain and prove that nothing has contributed so much to the obscuring of Christian truth in the eyes of the heathen, and has hindered so much the diffusion of Christianity through the world, as the disregard of this command by men calling themselves Christians, and the permission of war and violence to Christians.

"Christ's teaching, which came to be known to men, not by means of violence and the sword," they say, "but by means of non-resistance to evil, gentleness, meekness, and peaceableness, can only be diffused through the world by the example of peace, harmony, and love among its followers."

"A Christian, according to the teaching of God himself, can act only peaceably toward all men, and therefore there can be no authority able to force the Christian to act in opposition to the teaching of God and to the principal virtue of the Christian in his relation with his neighbors."

"The law of state necessity," they say, "can force only those to change the law of God who, for the sake of earthly gains, try to reconcile the irreconcilable; but for a Christian who sincerely believes that following Christ's teaching will give him salvation, such considerations of state can have no force."

Further acquaintance with the labors of the Quakers and their works—with Fox, Penn, and especially the work of Dymond (published in 1827)—showed me not only that the impossibility of reconciling Christianity with force and war had been recognized long, long ago, but that this irreconcilability had been long ago proved so clearly and so indubitably that one could only wonder how this impossible reconciliation of Christian teaching with the use of force, which has been, and is still, preached in the churches, could have been maintained in spite of it.

In addition to what I learned from the Quakers I received about the same time, also from America, some information on the subject from a source perfectly distinct and previously unknown to me.

The son of William Lloyd Garrison, the famous champion of the emancipation of the negroes, wrote to me that he had read my book, in which he found ideas similar to those expressed by his father in the year 1838, and that, thinking it would be interesting to me to know this, he sent me a declaration or proclamation of "non-resistance" drawn up by his father nearly fifty years ago.

This declaration came about under the following circumstances: William Lloyd Garrison took part in a discussion on the means of suppressing war in the Society for the Establishment of Peace among Men, which existed in 1838 in America. He came to the conclusion that the establishment of universal peace can only be founded on the open profession of the doctrine of non-resistance to evil by violence (Matt. v. 39), in its full significance, as understood by the Quakers, with whom Garrison happened to be on friendly relations. Having come to this conclusion, Garrison thereupon composed and laid before the society a declaration, which was signed at the time—in 1838—by many members.


"DECLARATION OF SENTIMENTS ADOPTED BY THE PEACE CONVENTION.

"BOSTON, 1838.

"We, the undersigned, regard it as due to ourselves, to the cause which we love, to the country in which we live, to publish a declaration expressive of the purposes we aim to accomplish and the measures we shall adopt to carry forward the work of peaceful universal reformation.

"We do not acknowledge allegiance to any human government. We recognize but one King and Lawgiver, one Judge and Ruler of mankind. Our country is the world, our countrymen are all mankind. We love the land of our nativity only as we love all other lands. The interests and rights of American citizens are not dearer to us than those of the whole human race. Hence we can allow no appeal to patriotism to revenge any national insult or injury ...

"We conceive that a nation has no right to defend itself against foreign enemies or to punish its invaders, and no individual possesses that right in his own case, and the unit cannot be of greater importance than the aggregate. If soldiers thronging from abroad with intent to commit rapine and destroy life may not be resisted by the people or the magistracy, then ought no resistance to be offered to domestic troublers of the public peace or of private security.

"The dogma that all the governments of the world are approvingly ordained of God, and that the powers that be in the United States, in Russia, in Turkey, are in accordance with his will, is no less absurd than impious. It makes the impartial Author of our existence unequal and tyrannical. It cannot be affirmed that the powers that be in any nation are actuated by the spirit or guided by the example of Christ in the treatment of enemies; therefore they cannot be agreeable to the will of God, and therefore their overthrow by a spiritual regeneration of their subjects is inevitable.

"We regard as unchristian and unlawful not only all wars, whether offensive or defensive, but all preparations for war; every naval ship, every arsenal, every fortification, we regard as unchristian and unlawful; the existence of any kind of standing army, all military chieftains, all monuments commemorative of victory over a fallen foe, all trophies won in battle, all celebrations in honor of military exploits, all appropriations for defense by arms; we regard as unchristian and unlawful every edict of government requiring of its subjects military service.

"Hence we deem it unlawful to bear arms, and we cannot hold any office which imposes on its incumbent the obligation to compel men to do right on pain of imprisonment or death. We therefore voluntarily exclude ourselves from every legislative and judicial body, and repudiate all human politics, worldly honors, and stations of authority. If we cannot occupy a seat in the legislature or on the bench, neither can we elect others to act as our substitutes in any such capacity. It follows that we cannot sue any man at law to force him to return anything he may have wrongly taken from us; if he has seized our coat, we shall surrender him our cloak also rather than subject him to punishment.

"We believe that the penal code of the old covenant—an eye for an eye, and a tooth for a tooth—has been abrogated by Jesus Christ, and that under the new covenant the forgiveness instead of the punishment of enemies has been enjoined on all his disciples in all cases whatsoever. To extort money from enemies, cast them into prison, exile or execute them, is obviously not to forgive but to take retribution.

"The history of mankind is crowded with evidences proving that physical coercion is not adapted to moral regeneration, and that the sinful dispositions of men can be subdued only by love; that evil can be exterminated only by good; that it is not safe to rely upon the strength of an arm to preserve us from harm; that there is great security in being gentle, long-suffering, and abundant in mercy; that it is only the meek who shall inherit the earth; for those who take up the sword shall perish by the sword.

"Hence as a measure of sound policy—of safety to property, life, and liberty—of public quietude and private enjoyment—as well as on the ground of allegiance to Him who is King of kings and Lord of lords, we cordially adopt the non-resistance principle, being confident that it provides for all possible consequences, is armed with omnipotent power, and must ultimately triumph over every assailing force.

"We advocate no Jacobinical doctrines. The spirit of Jacobinism is the spirit of retaliation, violence, and murder. It neither fears God nor regards man. We would be filled with the spirit of Christ. If we abide by our fundamental principle of not opposing evil by evil we cannot participate in sedition, treason, or violence. We shall submit to every ordinance and every requirement of government, except such as are contrary to the commands of the Gospel, and in no case resist the operation of law, except by meekly submitting to the penalty of disobedience.

"But while we shall adhere to the doctrine of non-resistance and passive submission to enemies, we purpose, in a moral and spiritual sense, to assail iniquity in high places and in low places, to apply our principles to all existing evil, political, legal, and ecclesiastical institutions, and to hasten the time when the kingdoms of this world will have become the kingdom of our Lord Jesus Christ. It appears to us a self-evident truth that whatever the Gospel is designed to destroy at any period of the world, being contrary to it, ought now to be abandoned. If, then, the time is predicted when swords shall be beaten into plowshares and spears into pruning hooks, and men shall not learn the art of war any more, it follows that all who manufacture, sell, or wield these deadly weapons do thus array themselves against the peaceful dominion of the Son of God on earth.

"Having thus stated our principles, we proceed to specify the measures we propose to adopt in carrying our object into effect.

"We expect to prevail through the Foolishness of Preaching. We shall endeavor to promulgate our views among all persons, to whatever nation, sect, or grade of society they may belong. Hence we shall organize public lectures, circulate tracts and publications, form societies, and petition every governing body. It will be our leading object to devise ways and means for effecting a radical change in the views, feelings, and practices of society respecting the sinfulness of war and the treatment of enemies.

"In entering upon the great work before us, we are not unmindful that in its prosecution we may be called to test our sincerity even as in a fiery ordeal. It may subject us to insult, outrage, suffering, yea, even death itself. We anticipate no small amount of misconception, misrepresentation, and calumny. Tumults may arise against us. The proud and pharisaical, the ambitious and tyrannical, principalities and powers, may combine to crush us. So they treated the Messiah whose example we are humbly striving to imitate. We shall not be afraid of their terror. Our confidence is in the Lord Almighty and not in man. Having withdrawn from human protection, what can sustain us but that faith which overcomes the world? We shall not think it strange concerning the fiery trial which is to try us, but rejoice inasmuch as we are partakers of Christ's sufferings.

"Wherefore we commit the keeping of our souls to God. For every one that forsakes houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for Christ's sake, shall receive a hundredfold, and shall inherit everlasting life.

"Firmly relying upon the certain and universal triumph of the sentiments contained in this declaration, however formidable may be the opposition arrayed against them, we hereby affix our signatures to it; commending it to the reason and conscience of mankind, and resolving, in the strength of the Lord God, to calmly and meekly abide the issue."


Immediately after this declaration a Society for Nonresistance was founded by Garrison, and a journal called the Non-resistant, in which the doctrine of non-resistance was advocated in its full significance and in all its consequences, as it had been expounded in the declaration. Further information as to the ultimate destiny of the society and the journal I gained from the excellent biography of W. L. Garrison, the work of his son.

The society and the journal did not exist for long. The greater number of Garrison's fellow-workers in the movement for the liberation of the slaves, fearing that the too radical programme of the journal, the Non-resistant, might keep people away from the practical work of negro-emancipation, gave up the profession of the principle of non-resistance as it had been expressed in the declaration, and both society and journal ceased to exist.

This declaration of Garrison's gave so powerful and eloquent an expression of a confession of faith of such importance to men, that one would have thought it must have produced a strong impression on people, and have become known throughout the world and the subject of discussion on every side. But nothing of the kind occurred. Not only was it unknown in Europe, even the Americans, who have such a high opinion of Garrison, hardly knew of the declaration.

Another champion of non-resistance has been overlooked in the same way—the American Adin Ballou, who lately died, after spending fifty years in preaching this doctrine. How great the ignorance is of everything relating to the question of non-resistance may be seen from the fact that Garrison the son, who has written an excellent biography of his father in four great volumes, in answer to my inquiry whether there are existing now societies for nonresistance, and adherents of the doctrine, told me that as far as he knew that society had broken up, and that there were no adherents of that doctrine, while at the very time when he was writing to me there was living, at Hopedale in Massachusetts, Adin Ballou, who had taken part in the labors of Garrison the father, and had devoted fifty years of his life to advocating, both orally and in print, the doctrine of non-resistance. Later on I received a letter from Wilson, a pupil and colleague of Ballou's, and entered into correspondence with Ballou himself. I wrote to Ballou, and he answered me and sent me his works. Here is the summary of some extracts from them:

"Jesus Christ is my Lord and teacher," says Ballou in one of his essays exposing the inconsistency of Christians who allowed a right of self-defense and of warfare. "I have promised, leaving all else, to follow him, through good and through evil, to death itself. But I am a citizen of the democratic republic of the United States; and in allegiance to it I have sworn to defend the Constitution of my country, if need be, with my life. Christ requires of me to do unto others as I would they should do unto me. The Constitution of the United States requires of me to do unto two millions of slaves [at that time there were slaves; now one might venture to substitute the word 'laborers'] the very opposite of what I would they should do unto me—that is, to help to keep them in their present condition of slavery. And, in spite of this, I continue to elect or be elected, I propose to vote, I am even ready to be appointed to any office under government. That will not hinder me from being a Christian. I shall still profess Christianity, and shall find no difficulty in carrying out my covenant with Christ and with the government.


(Continues...)

Excerpted from The Kingdom of God is Within You by LEO TOLSTOY, Constance Garnett. Copyright © 2006 Dover Publications, Inc.. Excerpted by permission of Dover Publications, Inc..
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

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Table of Contents

Introduction to the Dover Edition
Translator's Preface
Preface
I. The Doctrine of Non-resistance to Evil by Force Has Been Professed by a Minority of Men from the Very Foundation of Christianity
II. Criticisms of the Doctrine of Non-resistance to Evil by Force on the Part of Believers and of Unbelievers
III. Christianity Misunderstood by Believers
IV. Christianity Misunderstood by Men of Science
V. Contradiction Between Our Life and Our Christian Conscience
VI. Attitude of Men of the Present Day to War
VII. Significance of Compulsory Service
VIII. Doctrine of Non-resistance to Evil by Force Must Inevitably Be Accepted by Men of the Present Day
IX. The Acceptance of the Christian Conception of Life Will Emancipate Men from the Miseries of Our Pagan Life
X. Evil Cannot Be Suppressed by the Physical Force of the Government--The Moral Progress of Humanity Is Brought About Not Only by Individual Recognition of Truth, but Also Through the Establishment of a Public Opinion
XI. The Christian Conception of Life Has Already Arisen in Our Society, and Will Infallibly Put an End to the Present Organization of Our Life Based on Force--When That Will Be
XII. Conclusion--Repent Ye, for the Kingdom of Heaven Is at Hand
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Customer Reviews

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See All Sort by: Showing 1 – 20 of 49 Customer Reviews
  • Posted November 18, 2009

    more from this reviewer

    Not resisting evil with evil

    The overall theme of the book is that Christians should not resist evil by using evil (aka force). Thus, military service, judges, jails, taxes, etc. are all aspects of society that Christians should shun.

    This message contrasts with my going-in assumptions. I've assumed the New Testament's "turn the other cheek" message was intended for personal behavior and didn't interpret it as being totally applicable for society as a whole. Thus, I've always assumed that while I should be quick to forgive, that government has the responsibility for holding lawbreakers accountable. While I still think that way, the book did challenge me to think this over.

    Another interesting aspect to the book is that Tolstoy embraces the Sermon on the Mount as the crux of the New Testament. Though he embraces these particular teachings, he doesn't believe in heaven and hell; and that Christ's death on the cross was needed so that He could take our punishment in our stead. In short, he believed only parts of the Bible.

    One last item of interest... Tolstoy also made the case that Christianity is a natural evolution for humans. Humans started out only caring for themselves, their families, then their tribes and towns, and then their nation. Christianity is the natural next phase because it will help people to care for all mankind. The fact that Jesus may have actually walked the face of the earth, may have been the Son of God, and may have made eternity in heaven possible were, according to Tolstoy, not the real reasons for the advent of Christianity. I think Tolstoy missed the obvious.

    I'm glad I read this book. This book influenced Ghandi and I believe wise to study different view points. I believe those who read this book will find the experience a "rounding" one.

    9 out of 10 people found this review helpful.

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  • Anonymous

    Posted January 22, 2005

    This book changed my life

    After reading this book, it became clear to me: Jesus doesn't want us killing one another, not for any reason, not for any purpose, not ever. I applied for discharge from the Army as a Conscientious Objector soon afterwards. Don't expect the book to be pure literary genius, but do expect to find your heart touched - or perhaps (as it was in my case), pierced.

    9 out of 9 people found this review helpful.

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  • Posted October 4, 2009

    more from this reviewer

    I Also Recommend:

    Profound and moving essay by a genius on justice

    I have read two of Tolstoy's other masterpieces in "War and Peace" and "Anna Karenina." For all the brilliant prose in these two works of penultimate genius, to really understand the heart of the novelist writing about his society, these essays lend powerful insight. The essays begin as Tolstoy rides a train with soldiers sent to beat Russian peasants who have lodged a complaint against a rich landowner bent upon cutting down a forest, with which serfs had always enjoyed common rights, for the profit in the timber. After a judge's unjust verdict in favor of the landowner, after the serfs send packing the men who appeared to cut their timber, the landowner requests government troops to enforce the unjust verdict by beating the serfs to death with rods packed onboard the train. Tolstoy examines this great chain of injustice from the rich landowner's arrogance and greed, to the government judge's feeble acquiesence to power, to the soldiers' blind obedience to administer the famished serfs' inhumane punishment and asks why any of this must play out as it does. How often has this great chain of injustice perpetuated itself upon humanity? Does this chain not define and insitutionalize the greatest instances of inhumanity in the course of history? Tolstoy asks earnestly why each of the players in the administration of this injustice just doesn't try to make a true "moral effort." Why doesn't the rich landowner recognize his own arrogance and greed and duty to the serfs? Why doesn't the government intercede and stand up to the landowner's will to power? Why don't the soldiers refuse to administer mindlessly this injustice? Why must famished, diseased and half-dead peasants be beaten to death as they simply try to survive? Who wins in this oft repeated scenario? Not a dead soul. Tolstoy's argument is that we have the ethical wherewithal at every level to stand-up to such injustice and he makes the argument as a wealthy Russian landowner, former soldier and provincial adminsitrator with great influence upon the tsar. In other words he is fully qualified by virtue of experience to argue this case and he makes it with a profundity and simplicity which is inspiring. "There is one thing, and only one thing, in which it is granted to you to be free in life, all else being beyond your power: that is to recognize and profess the truth." Tolstoy's thesis is that the Power to do this exists within every person and that it is the divine responsibility of each of us to exercise this power for the good and happiness of humanity. Tolstoy sees a threefold relationship of man to truth: "Some truths have been so assimilated by them that they become the unconscious basis of action, others are just only on the point of being revealed and a third class, though not yet assimilated by him, have been revealed to him with sufficient clearness to force him to decide either to recognize them or refuse to recognize them." Tolstoy urges mankind simply to make a moral effort and he advises that the happiness open to mankind is available only if and when we do so. Why don't we make more of a moral effort? There is great wisdom in this work which I urge you, despite the daunting title, to read as it is wisdom from a century and a half ago, that no generation of humanity may need more than our own right now.

    5 out of 7 people found this review helpful.

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  • Anonymous

    Posted November 21, 2009

    The Kingdom of God is Within You

    The book challenges the Christian to think about her/his participation in and support of a government whose policies are not always consistent with Christian values. I highly recommend the book.

    3 out of 3 people found this review helpful.

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  • Anonymous

    Posted April 21, 2013

    Amazing grace

    Discover a great artist's personal view of what Christianity should be.

    2 out of 3 people found this review helpful.

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  • Anonymous

    Posted May 6, 2012

    Maplenight

    Tries to stop the blood coming from her wound before slashing dontlives throat back and running off.

    2 out of 8 people found this review helpful.

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  • Anonymous

    Posted October 24, 2011

    recommend

    This is a great book. A different look at Christanity.

    2 out of 3 people found this review helpful.

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  • Anonymous

    Posted May 6, 2012

    SIENNAPAW

    HELP IM LOCKED OUT OF MOST BOOKS!!!

    0 out of 5 people found this review helpful.

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  • Anonymous

    Posted May 5, 2012

    Wher are they!

    I will fight tooth and claw to rescue our kits! Burningstar

    0 out of 3 people found this review helpful.

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  • Anonymous

    Posted May 5, 2012

    Riverpaw

    You donrt have to like hom

    0 out of 5 people found this review helpful.

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  • Anonymous

    Posted May 4, 2012

    Kit

    "Get away from me." She started kicking

    0 out of 4 people found this review helpful.

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  • Anonymous

    Posted May 4, 2012

    Kit

    SHE Growls

    0 out of 4 people found this review helpful.

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  • Anonymous

    Posted May 5, 2012

    Lightningpaw to Moonscar

    "You cant tell them what to do!" She said.

    0 out of 4 people found this review helpful.

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  • Anonymous

    Posted May 4, 2012

    Kit

    So....dont you go tp starclan Amerkit

    0 out of 4 people found this review helpful.

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  • Anonymous

    Posted May 6, 2012

    DontLive

    Slits maplenights throat.

    0 out of 4 people found this review helpful.

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  • Anonymous

    Posted December 30, 2009

    No text was provided for this review.

  • Anonymous

    Posted October 3, 2011

    No text was provided for this review.

  • Anonymous

    Posted September 14, 2009

    No text was provided for this review.

  • Anonymous

    Posted December 21, 2010

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  • Anonymous

    Posted May 19, 2012

    No text was provided for this review.

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