There is so much that is strange, improbable, unintelligible, and even contradictory in what professes to be Christ's teaching that people do not know how to understand it.

It is very differently understood by different people. Some say redemption is the all-important matter. Others say the all-important thing is grace, obtainable through the sacraments. Others, again, say that submission to the Church is what is really essential. But the Churches themselves disagree, and interpret the teaching variously. The Roman Catholic Church holds that the Holy Ghost proceeds from the Father and the Son; that the Pope is infallible, and that salvation is obtainable chiefly through works. The Lutheran Church does not accept this, and considers that faith is what is chiefly needed for salvation. The Orthodox Russo-Greek Church considers that the Holy Ghost proceeds from the Father only, and that both works and faith are necessary to salvation.

And the Anglican and other Episcopalian, the Presbyterian, the Methodist, not to mention hundreds of other Churches, interpret Christ's teaching each in its own way.

Young men, and men of the people, doubting the truth of the Church-teaching in which they have been brought up, often come to me and ask what my teaching is, and how I understand Christ's teaching? Such questions always grieve, and even shock me.

Christ, who the Churches say was God, came on earth to reveal divine truth to men, for their guidance in life. A man—even a plain, stupid man—if he wants to ​give people guidance of importance to them, will manage to impart it so that they can make out what he means. And is it possible that God, having come on earth especially to save people, was not able to say what He wanted to say clearly enough to prevent people from misinterpreting His words, and from disagreeing with one another about them?

This could not be so if Christ were God; nor even if Christ were not God, but merely a great teacher, is it possible that He failed to express Himself clearly. For a great teacher is great, just because he is able to express the truth so that it can neither be hidden nor obscured, but is as plain as daylight.

In either case, therefore, the Gospels which transmit Christ's teaching must contain truth. And, indeed, the truth is there for all who will read the Gospels with a sincere wish to know the truth, without prejudice, and, above all, without supposing that the Gospels contain some special sort of wisdom beyond human reason.

That is how I read the Gospels, and I found in them truth plain enough for little children to understand, as, indeed, the Gospels themselves say. So that when I am asked what my teaching consists in, and how I understand Christ's teaching, I reply: I have no teaching, but I understand Christ's teaching as it is explained in the Gospels. If I have written books about Christ's teaching, I have done so only to show the falseness of the interpretations given by the commentators on the Gospels.

To understand Christ's real teaching the chief thing is not to interpret the Gospels, but to understand them as they are written. And, therefore, to the question how Christ's teaching should be understood, I reply: If you wish to understand it, read the Gospels. Read them putting aside all foregone conclusions; read with the sole desire to understand what is said there. But just because the Gospels are holy books, read them considerately, reasonably, and with discernment, and not at haphazard or mechanically, as if all the words were of equal weight.