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双语小说
【分类】双语小说
-[作者: 陀思妥耶夫斯基]
阅读：[7387]
PART I:Book II. An Unfortunate Gathering:Chapter V. So Be It! So Be It!
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长老离开修道室大约有二十五分钟左右。已经过了十二点半，可德米特里·费奥多罗维奇依然不见踪影。大家就是为了他才聚集到这儿的，可是好像都把他给忘了。长老重新回到修道室，看到客人们正在热烈地交谈。谈兴最浓的是伊凡·费奥多罗维奇和两位司祭。看样子米乌索夫也热烈地参与了谈话，不过他又不走运，显然处于次要地位，大家甚至很少理睬他，也许这新的情况使他憋在肚子里的火气越来越大。事情是这样的，在这之前他就跟伊凡·费奥多罗维奇在见识方面有过一番较量，他不能无动于衷地忍受对方的那种不屑一顾的态度。他内心想道：“直到如今我至少一直站在欧洲的进步立场上，可这新的一代人根本不把我们放在眼里。”费奥多尔·巴夫洛维奇暗暗下了决心要安安稳稳地坐在椅子上保持沉默。他也确实沉默了一段时间，不过他还是脸带嘲笑地注视着自己的邻座彼得·亚历山德罗维奇。看到他在光火，显然有点幸灾乐祸。由于某种原因，他早就想报复他一下，因此现在不愿错过这个机会，最后终于按捺不住，凑近邻座的肩膀，悄悄地再次逗引他：“刚才‘热情地吻手’之后您为什么没有离开，而愿意留在这伙不体面的人中间呢？那是因为您觉得受了欺凌和侮辱，留下来想进行报复，想显示一下自己的聪明才智。在没有向大家显示自己的智慧之前，您是不会走的。”
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“您又来这一套了？恰恰相反，我马上就走。”
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“要走您也走得比任何人都迟！”费奥多尔·巴夫洛维奇又刺了他一句。这时候正好长老回来了。
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争论停止了一会儿，长老坐到原来的位置上，扫了大家一眼，似乎客气地请大家继续谈下去。对长老的几乎每一种面部表情都深有研究的阿廖沙清楚地看到，他已经疲惫不堪，但还在勉强支撑着。自从生病以来，他常常因为虚弱而晕倒。现在，他脸上又出现了晕倒前的那种苍白，嘴唇没有一点血色。可是他显然不想让大家散去。看样子他有他的目的。究竟是什么目的呢？阿廖沙目不转睛地注视着他。
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“我们正在议论他那篇非常有趣的文章，”管理图书的约瑟夫司祭指着伊凡·费奥多罗维奇对长老说，“他提出了许多新的见解，但他的中心思想似乎可以有两种解释。关于宗教社会法庭及其权力范围这个问题，有位宗教界人士曾经写过整整一本书，他在杂志上刊登的文章就是回答那位教会人士的……”
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“遗憾的是我没有拜读过您的大作，不过我听人说起过。”长老回答说，锐利的目光盯着伊凡·费奥多罗维奇。
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“他的观点很有意思，”管理图书的司祭继续说道，“在宗教社会法庭问题上他似乎坚决反对教会和国家分离。”
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“这很有意思。但是从什么意义上否定的呢？”长老问伊凡·费奥多罗维奇。
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他终于回答了长老的问话，但态度并不像阿廖沙头天担心的那样倨傲，而是谦虚谨慎，彬彬有礼，绝无含沙射影的意味。
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“我的依据是，混淆两种因素，即混淆教会和国家根本性质的现象将会长期存在，虽然这两者不能混为一谈，也绝对不可能使这两者处于正常的或者哪怕是起码的协调状态，因为这样做从根本上说就隐藏着虚伪。依我之见，国家和教会之间要在司法这类问题上实行妥协，就其纯粹的全部实质而言，是绝对不可能的。我的论敌，那位宗教界人士断言，教会在国家中应有明确的地位。而我则反驳他说，恰恰相反，教会本身应该包括整个国家，而不是仅仅在其中占据一席之地。如果说现在由于某些原因还难以做到，那么无疑应当成为基督教社会今后进一步发展的直接的首要目标。”
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“完全正确！”巴伊西神甫，那位沉默寡言、学问渊博的司祭坚决而神经质地说。
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“这是彻头彻尾的教权无限论！”米乌索夫喊道，不耐烦地把一条腿架到另一条腿上。
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“咳，可我们这里根本没有什么山啊！”约瑟夫神甫扬声道，接着又对长老说：“请注意，他还反驳了自己的论敌——那位宗教人士这样一些‘基本的实质性的’观点。第一，‘无论哪一个社会团体不可能也不应该谋取支配其成员民事和政治权利的权力。’第二，‘刑事和民事诉讼权不应该属于教会，这与教会的本质是不相容的，因为教会是神的机构，是人们为了宗教目的而组成的团体’。第三，‘教会是世外的天国’……”
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“教会人士这样玩弄词句未免太无聊了！”巴伊西神甫忍不住又打断他说。“我读过您所反驳的那本书，”他对伊凡·费奥多罗维奇说，“我对这位教会人士居然说出‘教会是世外的天国’这样的话感到惊讶。既然是世外，那么也许就根本不可能在人间存在。福音书里‘世外天国’这句话也不是这个意思。玩弄这些词藻是不行的。我们的主耶稣基督来到人间就是要在地上建立教会，天国自然不在人间，而在天上，但是只有通过人间的教会才能进入天国，因此在这个意义上使用世俗的双关语是不应该也是不合适的。教会才是真正的天国，注定要成为主宰，最终无疑将成为人间的天国——这是我们的夙愿……”
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他突然沉默了，似乎克制住了自己。伊凡·费奥多罗维奇恭恭敬敬地仔细听完了他的话，然后怀着异常平静的心情，依然愉快而坦率地对长老说：
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“我那篇文章的中心思想是这样的：在古代，基督教最初的三个世纪里，基督教仅仅是作为一种宗教而出现在世界上，而且也只是一种宗教而已。但是当异端的罗马帝国想成为基督教国家的时候，必然出现这样的情况：这个国家虽然成了基督教国家，但只是把教会包括在自身之内，在许多方面依然是异端的国家。其实，出现这种情况是必然的，不可避免的。但是罗马作为一个国家，依然保留了许许多多异端的文明和智慧，甚至连国家的目的和基础这些东西都保存下来了。而基督教会进入国家之后，当然不可能再从自己的基础、从自己赖以存在的基石上后退半步，它必然要追求上帝已经明确提出并指明的那些目的：把整个世界——当然也包括那个古代的异端国家——变成教会。因此，作为未来的目的，并非像我所反驳的那位作者所说的那样，应该由教会这个‘社会团体’或者‘人们为了宗教目的组成的联盟’在国家中谋取一个位置，恰恰相反，世界上的任何一个国家理所当然地要完全演变成教会，并且也只能成为教会，而不是别的，要放弃与教会相左的种种目的。这一切丝毫不会降低它的地位，不会剥夺它作为一个大国的荣誉，影响它的统治者的显赫声名，只会使它离开异端的邪路，走上唯一能引向永恒目的的光明大道。所以，《宗教社会法庭原理》一书的作者在探讨并提出这些原理的时候，假如能把它们仅仅看作一种临时的、对我们这个罪孽深重的尚未结束的时代来说必不可少的折中办法，而没有别的意思，那么他的判断是正确的。可是只要这些原理的制造者敢于宣称他现在所提出的这些原理——其中有一部分刚才已被约瑟夫神甫列举过了——是不可动摇的、合乎自然的、永恒不变的，那就是直接反对教会及其神圣的、永恒的、不可动摇的使命。这就是我那篇文章的全部内容。”
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“简而言之，”巴伊西神甫一字一顿地说，“根据其他一些在我们十九世纪阐述得已经十分清楚的理论，教会应该演变成国家，就像从低级形态上升为高级形态，然后让位于科学、时代精神和文明，最后完全消失。如果它不情愿或者抗拒，那只能在国家中留给它一个小小的角落，而且还要加以监督——这种情况在当代的欧洲各国都是普遍存在的。但根据俄国人的理解和希望，却不是让教会演变为国家，从低级形态上升为高级形态，恰恰相反，国家最终应该成为教会，而不是别的。将来必定如此，必定如此！”
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“我得承认，现在您多少给我增添了一点勇气。”米乌索夫冷冷一笑，两条腿又替换了一下位置。“据我的理解，这也许是要实现某种无限遥远的、基督第二次降生时才能实现的理想。反正怎么说都行。这是一种再也没有战争、没有外交官、没有银行等等的极其美妙的乌托邦幻想。在某些方面甚至有点像社会主义。而我原来还以为这一切都是要认真实行的，譬如说，教会现在就要审理刑事案件，判处鞭刑和苦役，也许还有死刑。”
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“假如现在只有一个宗教社会法庭，那么教会也不会把人送去服苦役或者送上绞刑架。罪行以及对罪行的看法到时候无疑会发生变化，当然是渐渐地改变，不是突变，也不是现在马上就变，但是速度相当快……”伊凡·费奥多罗维奇说，平静得连眼睛也不眨一下。
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“您是认真说的？”米乌索夫盯着他说。
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“假如一切都变成了教会，那么教会就会把犯了罪的人和不服从的人开除出去，而不是去砍他们的脑袋。”伊凡·费奥多罗维奇继续说道，“我问您，被开除的人出路何在？要知道那时候他们不但应该像现在这样远离人群，而且要离开基督。他们犯罪不但意味着他们跟人类作对，而且也是跟基督教为敌。当然，严格说来，现在也是如此，但毕竟没有明确宣布，因此现在的罪犯常常这样自欺欺人：‘我偷了东西，但不是冒犯宗教，我不是基督的敌人。’现在的罪犯经常这样安慰自己，但是教会一旦取代了国家，那时候他就很难这样安慰自己了，除非他否定世间的整个宗教：‘大家都犯错误，大家都搞歪门邪道，大家都是假基督徒，只有我这个杀人凶手和窃贼才代表真正的基督徒。’这种话是很难说出口的，这需要特殊的条件，需要百年不遇的环境。现在请您从另外一个角度重新审视宗教本身对犯罪的看法：难道不应该抛弃现在那种近乎异端的观点吗？难道不应该改变如今通行的那种为了保护社会而机械地开除腐败分子的做法，彻底地而不是虚伪地转变成拯救人、复活人的观念吗？……”
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“此话怎讲？我又不明白了。”米乌索夫打断说。“又是一种幻想，一种模糊的东西，而且无法理解。什么叫开除？开除是什么意思？我怀疑，伊凡·费奥多罗维奇，您简直是在开玩笑。”
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“实际上现在就是这样。”长老突然说道，大家一下子把脸都转向他。“假如现在没有基督教会，那么罪犯作恶就没有任何阻拦，事后也不会对他进行惩罚。这里指的惩罚是真正的惩罚，并非他们刚才所说的那种表面的、在多数情况下只能刺激心灵的惩罚，而是真正的惩罚，唯一有效、唯一令人生畏、使人安分、能唤醒良知的惩罚。”
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“请问，这是为什么呢？”米乌索夫十分好奇地问道。
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“这是因为，”长老开始解释，“流放、苦役以及从前的鞭刑等办法，都不可能改造任何人，更主要的是几乎不可能使任何一名罪犯感到害怕，因此犯罪的人数非但不会减少，相反会越来越多。这一点您不得不承认。最后的结果是，社会根本得不到保护，虽然犯罪分子被机械地开除了，而且被流放到远方，眼前清静了，但是马上会有另外一名甚至两名罪犯来代替他的位置。如果说在我们这个时代还有什么东西能够保护社会，甚至改造罪犯本人，使罪犯重新做人，那就是体现在人的良知中的基督的法则。只有意识到自己作为基督社会即教会的儿子犯下了罪孽，他才会承认自己对社会即教会犯下了罪孽。因此，现代的罪犯只能在教会面前，而不是在国家面前，承认自己有罪。假如法庭从属于作为教会的社会，那么社会就应该知道把什么人从放逐中接回来，重新吸收他成为自己的成员。可现在呢，教会没有任何有效的法庭，只能从道义上进行审判，因而自行放弃了对罪犯卓有成效的惩罚。教会不能把罪犯开除出去，只能不断地给予他慈父般的教诲。不仅如此，教会甚至应该努力跟罪犯保持所有宗教事务的联系：让他参加礼拜，允许他领圣餐，赐予他礼物，待他像俘虏一样，而不是把他当做罪犯。假如连基督的社会即教会也像民法那样排斥他、抛弃他，那么，天哪，罪犯会怎么样呢？假如在国法惩罚罪犯之后教会每一次立即再用开除的办法惩罚他，那会造成什么结果呢？除了绝望，不可能有更好的结果，至少对俄国的罪犯来说是这样，因为俄国的罪犯毕竟还信奉上帝。但是谁知道呢，也许那时候会发生更可怕的事情——罪犯那颗绝望的心灵可能失去对上帝的信仰。到时候怎么办呢？教会就应该像一位慈祥的充满爱心的母亲，放弃积极的惩罚，因为即使没有她的惩罚，罪犯受到国家法庭的惩罚已经够严厉的了。总得有人怜悯他吧。之所以要放弃惩罚，主要是因为宗教法庭是唯一拥有真理的法庭，因而甚至不可能与任何其他的法庭在本质上或道义上结合起来，也不可能实行暂时的妥协。这方面不能做交易。据说外国的罪犯很少有忏悔的，因为即使那些最现代的学说都竭力使他相信，他的罪行不是罪行，而是对横行霸道的压迫势力的反抗。社会依靠那股制服他的势力，用完全机械的方式强行将他排除出去，同时对他还怀着仇恨（至少欧洲人自己这么说的），对这位亲兄弟今后的命运漠不关心。在这些事情上教会没有表示丝毫的怜悯，因为多数情况下已经根本不存在什么教会，只剩下那些教职人员和富丽堂皇的教堂，教会本身早已热衷于从低级形态转化为高级形态，转化为国家，以便最终完全消融在国家里面。至少在那些信奉路德教的国家里情况就是这样。至于罗马，公开宣布国家取代教会已经有一千年的历史了。因此，罪犯本人已经不再意识到自己是教会的一员，被开除以后，就陷于绝望之中。即使重新回到社会，内心往往还怀着强烈的仇恨，以致认为社会与他格格不入。最后会出现怎样的结局，你们自己可以作出判断。在许多情况下，我们这里的情况也大致如此。但问题在于，除了已经设立的那些法庭，还存在着教会，教会永远不会跟罪犯断绝联系，始终把罪犯当做自己可爱的宝贝儿子，不仅如此，至少在思想上也还保留着教会的法庭，虽然这法庭目前还缺少行动，但为了未来还依然存在——哪怕只存在于幻想之中，而且这教会的法庭已经被罪犯本人所承认，被他心灵的本能所承认。刚才这里所说的话颇有道理，如果真的出现了教会的法庭，而且拥有全部权力，也就是说整个社会变成了教会，那么教会的法庭能够以前所未有的力量促进罪犯的改造，甚至犯罪的数量也会大大减少。毫无疑问，教会对于未来的罪犯和未来的罪行的理解，在许多情况下也会跟现在大不一样，而且能使被开除的人重返社会，使图谋不轨的人得到警告，使堕落的人获得拯救。当然（长老苦笑了一下），基督教社会本身目前尚未成熟，仅仅依靠七名圣徒才得以存在；但是既然这些圣徒人数不会减少，所以教会便不可动摇地依然存在，等待着社会从几乎带有异端特征的团体彻底演变成全世界统一的、主宰一切的教会。这一定会实现，哪怕要等待千百年也一定会实现，因为这是注定要实现的！也大可不必为了时间和期限的漫长而苦恼，因为时间和期限的奥秘在于上帝的智慧，在于他的预见和他的爱。如果按照人类的企盼尚需漫长的岁月，那么按照上帝的预见也许已经处于来临的前夜，已经走近它的门槛了。这必定如此，必定如此！”
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“必定如此，必定如此！”巴伊西神甫虔诚而庄严地附和说。
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“奇怪，太奇怪了！”米乌索夫说。他的口气并不激动，但似乎隐含着愤怒。
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“究竟什么东西使您感到这样奇怪？”约瑟夫神甫小心翼翼地问。
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“这究竟是怎么回事？”米乌索夫突然怒气冲冲地大声问道。“取消人世间国家，让教会上升到国家的地位！这不但是教皇权力无限论，简直是超级教皇权力无限论！这是格里高利教皇七世做梦也没有想到的！”
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“您的理解完全相反了！”巴伊西神甫严肃地说。“不是教会变成国家，这一点您要明白。那是罗马和它的幻想。那是魔鬼的第三次诱惑！恰恰相反，国家应该变成教会，应该上升到教会的地位并成为全世界的教会——这跟教皇权力无限论，跟罗马，跟您的理解是截然相反的，这只不过是正教在世界上的伟大使命。这颗灿烂的明星将从东方升起。”
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米乌索夫威严地沉默着。他的整个姿态全部表示出一种非同寻常的自尊感。他嘴边浮起一种居高临下却又宽宏大度的微笑。阿廖沙怀着一颗狂跳不已的心注视着这里发生的一切。这场谈话自始至终使他浑身感到激动不安。他偶尔看了拉基京一眼，拉基京一动不动地站在门口原来的那个位置上，全神贯注地在倾听和观察，虽然他低垂着双眼。可是从他脸颊上飞起的一阵阵红晕来看，阿廖沙猜到连拉基京也激动万分，其程度并不亚于他自己。阿廖沙知道他为何这样激动。“先生们，请允许我给诸位讲一段小小的趣闻。”米乌索夫突然一本正经地说道，神情显得特别严肃。“我在巴黎的时候，那是好几年以前的事了，就在十二月政变之后不久，有一次去拜访一位非常重要的当时还握有大权的人物，在他的家里碰到一位非常有趣的先生。这家伙不仅本人是个密探，好像还是一大批政治密探的头目——在某种意义上说这也是个权力相当大的人物。出于极大的好奇，我乘机跟他聊了一番。他不是主人的朋友，而是作为一名下属官员前来汇报工作的，所以他看见我受到他上司的接待，便跟我谈得比较坦率——当然喽，这种坦率只限于一定程度，与其说是坦率，倒不如说是出于礼貌，法国人本来就很讲究礼貌，更何况他见我是个外国人。但是我非常明白他的意思。话题是关于当时正受到搜捕的社会革命党人。现在我把谈话的实质撇开不谈，只说说这位先生突然脱口而出的那些非常有趣的话：‘那些形形色色的社会主义者，什么无政府主义者啊，无神论者啊，革命党啊，我们倒并不十分害怕，我们监视他们，他们的动向我们都掌握，可是他们中间有些人，虽然数量不多，但很特别，他们信奉上帝，是基督徒，同时又是社会主义者。我们怕就怕这些人，这是些十分可怕的人！既是社会主义者又是基督教的人比不信上帝的社会主义者更可怕。’这些话当时就令我十分惊讶，现在我听了你们的话，先生们，不知为什么又突然想起来了……”
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“这么说来，您是想把这些话强加到我们头上，认为我们也是社会主义者吗？”巴伊西神甫没有转弯抹角，直截了当地喊道。可是还没等彼得·亚历山德罗维奇回话，门突然开了，姗姗来迟的德米特里·费奥多罗维奇走了进来。大家似乎真的不再等他了，他的突然出现在最初的一刹那间使大家甚至感到有点惊讶。
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The elder’s absence from his cell had lasted for about twenty‐five minutes. It was more than half‐past twelve, but Dmitri, on whose account they had all met there, had still not appeared. But he seemed almost to be forgotten, and when the elder entered the cell again, he found his guests engaged in eager conversation. Ivan and the two monks took the leading share in it. Miüsov, too, was trying to take a part, and apparently very eagerly, in the conversation. But he was unsuccessful in this also. He was evidently in the background, and his remarks were treated with neglect, which increased his irritability. He had had intellectual encounters with Ivan before and he could not endure a certain carelessness Ivan showed him.
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“Hitherto at least I have stood in the front ranks of all that is progressive in Europe, and here the new generation positively ignores us,” he thought.
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Fyodor Pavlovitch, who had given his word to sit still and be quiet, had actually been quiet for some time, but he watched his neighbor Miüsov with an ironical little smile, obviously enjoying his discomfiture. He had been waiting for some time to pay off old scores, and now he could not let the opportunity slip. Bending over his shoulder he began teasing him again in a whisper.
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“Why didn’t you go away just now, after the ‘courteously kissing’? Why did you consent to remain in such unseemly company? It was because you felt insulted and aggrieved, and you remained to vindicate yourself by showing off your intelligence. Now you won’t go till you’ve displayed your intellect to them.”
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“You again?... On the contrary, I’m just going.”
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“You’ll be the last, the last of all to go!” Fyodor Pavlovitch delivered him another thrust, almost at the moment of Father Zossima’s return.
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The discussion died down for a moment, but the elder, seating himself in his former place, looked at them all as though cordially inviting them to go on. Alyosha, who knew every expression of his face, saw that he was fearfully exhausted and making a great effort. Of late he had been liable to fainting fits from exhaustion. His face had the pallor that was common before such attacks, and his lips were white. But he evidently did not want to break up the party. He seemed to have some special object of his own in keeping them. What object? Alyosha watched him intently.
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“We are discussing this gentleman’s most interesting article,” said Father Iosif, the librarian, addressing the elder, and indicating Ivan. “He brings forward much that is new, but I think the argument cuts both ways. It is an article written in answer to a book by an ecclesiastical authority on the question of the ecclesiastical court, and the scope of its jurisdiction.”
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“I’m sorry I have not read your article, but I’ve heard of it,” said the elder, looking keenly and intently at Ivan.
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“He takes up a most interesting position,” continued the Father Librarian. “As far as Church jurisdiction is concerned he is apparently quite opposed to the separation of Church from State.”
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“That’s interesting. But in what sense?” Father Zossima asked Ivan.
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The latter, at last, answered him, not condescendingly, as Alyosha had feared, but with modesty and reserve, with evident goodwill and apparently without the slightest arrière‐pensée.
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“I start from the position that this confusion of elements, that is, of the essential principles of Church and State, will, of course, go on for ever, in spite of the fact that it is impossible for them to mingle, and that the confusion of these elements cannot lead to any consistent or even normal results, for there is falsity at the very foundation of it. Compromise between the Church and State in such questions as, for instance, jurisdiction, is, to my thinking, impossible in any real sense. My clerical opponent maintains that the Church holds a precise and defined position in the State. I maintain, on the contrary, that the Church ought to include the whole State, and not simply to occupy a corner in it, and, if this is, for some reason, impossible at present, then it ought, in reality, to be set up as the direct and chief aim of the future development of Christian society!”
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“Perfectly true,” Father Païssy, the silent and learned monk, assented with fervor and decision.
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“The purest Ultramontanism!” cried Miüsov impatiently, crossing and recrossing his legs.
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“Oh, well, we have no mountains,” cried Father Iosif, and turning to the elder he continued: “Observe the answer he makes to the following ‘fundamental and essential’ propositions of his opponent, who is, you must note, an ecclesiastic. First, that ‘no social organization can or ought to arrogate to itself power to dispose of the civic and political rights of its members.’ Secondly, that ‘criminal and civil jurisdiction ought not to belong to the Church, and is inconsistent with its nature, both as a divine institution and as an organization of men for religious objects,’ and, finally, in the third place, ‘the Church is a kingdom not of this world.’ ”
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“A most unworthy play upon words for an ecclesiastic!” Father Païssy could not refrain from breaking in again. “I have read the book which you have answered,” he added, addressing Ivan, “and was astounded at the words ‘the Church is a kingdom not of this world.’ If it is not of this world, then it cannot exist on earth at all. In the Gospel, the words ‘not of this world’ are not used in that sense. To play with such words is indefensible. Our Lord Jesus Christ came to set up the Church upon earth. The Kingdom of Heaven, of course, is not of this world, but in Heaven; but it is only entered through the Church which has been founded and established upon earth. And so a frivolous play upon words in such a connection is unpardonable and improper. The Church is, in truth, a kingdom and ordained to rule, and in the end must undoubtedly become the kingdom ruling over all the earth. For that we have the divine promise.”
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He ceased speaking suddenly, as though checking himself. After listening attentively and respectfully Ivan went on, addressing the elder with perfect composure and as before with ready cordiality:
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“The whole point of my article lies in the fact that during the first three centuries Christianity only existed on earth in the Church and was nothing but the Church. When the pagan Roman Empire desired to become Christian, it inevitably happened that, by becoming Christian, it included the Church but remained a pagan State in very many of its departments. In reality this was bound to happen. But Rome as a State retained too much of the pagan civilization and culture, as, for example, in the very objects and fundamental principles of the State. The Christian Church entering into the State could, of course, surrender no part of its fundamental principles—the rock on which it stands—and could pursue no other aims than those which have been ordained and revealed by God Himself, and among them that of drawing the whole world, and therefore the ancient pagan State itself, into the Church. In that way (that is, with a view to the future) it is not the Church that should seek a definite position in the State, like ‘every social organization,’ or as ‘an organization of men for religious purposes’ (as my opponent calls the Church), but, on the contrary, every earthly State should be, in the end, completely transformed into the Church and should become nothing else but a Church, rejecting every purpose incongruous with the aims of the Church. All this will not degrade it in any way or take from its honor and glory as a great State, nor from the glory of its rulers, but only turns it from a false, still pagan, and mistaken path to the true and rightful path, which alone leads to the eternal goal. This is why the author of the book On the Foundations of Church Jurisdiction would have judged correctly if, in seeking and laying down those foundations, he had looked upon them as a temporary compromise inevitable in our sinful and imperfect days. But as soon as the author ventures to declare that the foundations which he predicates now, part of which Father Iosif just enumerated, are the permanent, essential, and eternal foundations, he is going directly against the Church and its sacred and eternal vocation. That is the gist of my article.”
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“That is, in brief,” Father Païssy began again, laying stress on each word, “according to certain theories only too clearly formulated in the nineteenth century, the Church ought to be transformed into the State, as though this would be an advance from a lower to a higher form, so as to disappear into it, making way for science, for the spirit of the age, and civilization. And if the Church resists and is unwilling, some corner will be set apart for her in the State, and even that under control—and this will be so everywhere in all modern European countries. But Russian hopes and conceptions demand not that the Church should pass as from a lower into a higher type into the State, but, on the contrary, that the State should end by being worthy to become only the Church and nothing else. So be it! So be it!”
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“Well, I confess you’ve reassured me somewhat,” Miüsov said smiling, again crossing his legs. “So far as I understand, then, the realization of such an ideal is infinitely remote, at the second coming of Christ. That’s as you please. It’s a beautiful Utopian dream of the abolition of war, diplomacy, banks, and so on—something after the fashion of socialism, indeed. But I imagined that it was all meant seriously, and that the Church might be now going to try criminals, and sentence them to beating, prison, and even death.”
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“But if there were none but the ecclesiastical court, the Church would not even now sentence a criminal to prison or to death. Crime and the way of regarding it would inevitably change, not all at once of course, but fairly soon,” Ivan replied calmly, without flinching.
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“Are you serious?” Miüsov glanced keenly at him.
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“If everything became the Church, the Church would exclude all the criminal and disobedient, and would not cut off their heads,” Ivan went on. “I ask you, what would become of the excluded? He would be cut off then not only from men, as now, but from Christ. By his crime he would have transgressed not only against men but against the Church of Christ. This is so even now, of course, strictly speaking, but it is not clearly enunciated, and very, very often the criminal of to‐day compromises with his conscience: ‘I steal,’ he says, ‘but I don’t go against the Church. I’m not an enemy of Christ.’ That’s what the criminal of to‐day is continually saying to himself, but when the Church takes the place of the State it will be difficult for him, in opposition to the Church all over the world, to say: ‘All men are mistaken, all in error, all mankind are the false Church. I, a thief and murderer, am the only true Christian Church.’ It will be very difficult to say this to himself; it requires a rare combination of unusual circumstances. Now, on the other side, take the Church’s own view of crime: is it not bound to renounce the present almost pagan attitude, and to change from a mechanical cutting off of its tainted member for the preservation of society, as at present, into completely and honestly adopting the idea of the regeneration of the man, of his reformation and salvation?”
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“What do you mean? I fail to understand again,” Miüsov interrupted. “Some sort of dream again. Something shapeless and even incomprehensible. What is excommunication? What sort of exclusion? I suspect you are simply amusing yourself, Ivan Fyodorovitch.”
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“Yes, but you know, in reality it is so now,” said the elder suddenly, and all turned to him at once. “If it were not for the Church of Christ there would be nothing to restrain the criminal from evil‐doing, no real chastisement for it afterwards; none, that is, but the mechanical punishment spoken of just now, which in the majority of cases only embitters the heart; and not the real punishment, the only effectual one, the only deterrent and softening one, which lies in the recognition of sin by conscience.”
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“How is that, may one inquire?” asked Miüsov, with lively curiosity.
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“Why,” began the elder, “all these sentences to exile with hard labor, and formerly with flogging also, reform no one, and what’s more, deter hardly a single criminal, and the number of crimes does not diminish but is continually on the increase. You must admit that. Consequently the security of society is not preserved, for, although the obnoxious member is mechanically cut off and sent far away out of sight, another criminal always comes to take his place at once, and often two of them. If anything does preserve society, even in our time, and does regenerate and transform the criminal, it is only the law of Christ speaking in his conscience. It is only by recognizing his wrong‐doing as a son of a Christian society—that is, of the Church—that he recognizes his sin against society—that is, against the Church. So that it is only against the Church, and not against the State, that the criminal of to‐day can recognize that he has sinned. If society, as a Church, had jurisdiction, then it would know when to bring back from exclusion and to reunite to itself. Now the Church having no real jurisdiction, but only the power of moral condemnation, withdraws of her own accord from punishing the criminal actively. She does not excommunicate him but simply persists in motherly exhortation of him. What is more, the Church even tries to preserve all Christian communion with the criminal. She admits him to church services, to the holy sacrament, gives him alms, and treats him more as a captive than as a convict. And what would become of the criminal, O Lord, if even the Christian society—that is, the Church—were to reject him even as the civil law rejects him and cuts him off? What would become of him if the Church punished him with her excommunication as the direct consequence of the secular law? There could be no more terrible despair, at least for a Russian criminal, for Russian criminals still have faith. Though, who knows, perhaps then a fearful thing would happen, perhaps the despairing heart of the criminal would lose its faith and then what would become of him? But the Church, like a tender, loving mother, holds aloof from active punishment herself, as the sinner is too severely punished already by the civil law, and there must be at least some one to have pity on him. The Church holds aloof, above all, because its judgment is the only one that contains the truth, and therefore cannot practically and morally be united to any other judgment even as a temporary compromise. She can enter into no compact about that. The foreign criminal, they say, rarely repents, for the very doctrines of to‐day confirm him in the idea that his crime is not a crime, but only a reaction against an unjustly oppressive force. Society cuts him off completely by a force that triumphs over him mechanically and (so at least they say of themselves in Europe) accompanies this exclusion with hatred, forgetfulness, and the most profound indifference as to the ultimate fate of the erring brother. In this way, it all takes place without the compassionate intervention of the Church, for in many cases there are no churches there at all, for though ecclesiastics and splendid church buildings remain, the churches themselves have long ago striven to pass from Church into State and to disappear in it completely. So it seems at least in Lutheran countries. As for Rome, it was proclaimed a State instead of a Church a thousand years ago. And so the criminal is no longer conscious of being a member of the Church and sinks into despair. If he returns to society, often it is with such hatred that society itself instinctively cuts him off. You can judge for yourself how it must end. In many cases it would seem to be the same with us, but the difference is that besides the established law courts we have the Church too, which always keeps up relations with the criminal as a dear and still precious son. And besides that, there is still preserved, though only in thought, the judgment of the Church, which though no longer existing in practice is still living as a dream for the future, and is, no doubt, instinctively recognized by the criminal in his soul. What was said here just now is true too, that is, that if the jurisdiction of the Church were introduced in practice in its full force, that is, if the whole of the society were changed into the Church, not only the judgment of the Church would have influence on the reformation of the criminal such as it never has now, but possibly also the crimes themselves would be incredibly diminished. And there can be no doubt that the Church would look upon the criminal and the crime of the future in many cases quite differently and would succeed in restoring the excluded, in restraining those who plan evil, and in regenerating the fallen. It is true,” said Father Zossima, with a smile, “the Christian society now is not ready and is only resting on some seven righteous men, but as they are never lacking, it will continue still unshaken in expectation of its complete transformation from a society almost heathen in character into a single universal and all‐powerful Church. So be it, so be it! Even though at the end of the ages, for it is ordained to come to pass! And there is no need to be troubled about times and seasons, for the secret of the times and seasons is in the wisdom of God, in His foresight, and His love. And what in human reckoning seems still afar off, may by the Divine ordinance be close at hand, on the eve of its appearance. And so be it, so be it!”
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“So be it, so be it!” Father Païssy repeated austerely and reverently.
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“Strange, extremely strange!” Miüsov pronounced, not so much with heat as with latent indignation.
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“What strikes you as so strange?” Father Iosif inquired cautiously.
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“Why, it’s beyond anything!” cried Miüsov, suddenly breaking out; “the State is eliminated and the Church is raised to the position of the State. It’s not simply Ultramontanism, it’s arch‐Ultramontanism! It’s beyond the dreams of Pope Gregory the Seventh!”
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“You are completely misunderstanding it,” said Father Païssy sternly. “Understand, the Church is not to be transformed into the State. That is Rome and its dream. That is the third temptation of the devil. On the contrary, the State is transformed into the Church, will ascend and become a Church over the whole world—which is the complete opposite of Ultramontanism and Rome, and your interpretation, and is only the glorious destiny ordained for the Orthodox Church. This star will arise in the east!”
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Miüsov was significantly silent. His whole figure expressed extraordinary personal dignity. A supercilious and condescending smile played on his lips. Alyosha watched it all with a throbbing heart. The whole conversation stirred him profoundly. He glanced casually at Rakitin, who was standing immovable in his place by the door listening and watching intently though with downcast eyes. But from the color in his cheeks Alyosha guessed that Rakitin was probably no less excited, and he knew what caused his excitement.
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“Allow me to tell you one little anecdote, gentlemen,” Miüsov said impressively, with a peculiarly majestic air. “Some years ago, soon after the coup d’état of December, I happened to be calling in Paris on an extremely influential personage in the Government, and I met a very interesting man in his house. This individual was not precisely a detective but was a sort of superintendent of a whole regiment of political detectives—a rather powerful position in its own way. I was prompted by curiosity to seize the opportunity of conversation with him. And as he had not come as a visitor but as a subordinate official bringing a special report, and as he saw the reception given me by his chief, he deigned to speak with some openness, to a certain extent only, of course. He was rather courteous than open, as Frenchmen know how to be courteous, especially to a foreigner. But I thoroughly understood him. The subject was the socialist revolutionaries who were at that time persecuted. I will quote only one most curious remark dropped by this person. ‘We are not particularly afraid,’ said he, ‘of all these socialists, anarchists, infidels, and revolutionists; we keep watch on them and know all their goings on. But there are a few peculiar men among them who believe in God and are Christians, but at the same time are socialists. These are the people we are most afraid of. They are dreadful people! The socialist who is a Christian is more to be dreaded than a socialist who is an atheist.’ The words struck me at the time, and now they have suddenly come back to me here, gentlemen.”
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“You apply them to us, and look upon us as socialists?” Father Païssy asked directly, without beating about the bush.
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But before Pyotr Alexandrovitch could think what to answer, the door opened, and the guest so long expected, Dmitri Fyodorovitch, came in. They had, in fact, given up expecting him, and his sudden appearance caused some surprise for a moment.
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