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 recognised 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!
"So be it, so be it!" Father Paissy repeated austerely and reverently.
"Strange, extremely strange" Miusov pronounced, not so much with heat as with latent indignation.
"What strikes you as so strange?" Father Iosif inquired cautiously.
"Why, it's beyond anything!" cried Miusov, 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!""You are completely misunderstanding it," said Father Paissy 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!"Miusov 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 colour in his cheeks Alyosha guessed that Rakitin was probably no less excited, and he knew what caused his excitement.
"Allow me to tell you one little anecdote, gentlemen," Miusov said impressively, with a peculiarly majestic air."Some years ago, soon after the coup d'etat 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 Ithoroughly 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.""You apply them to us, and look upon us as socialists?" Father Paissy asked directly, without beating about the bush.
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.
Chapter 6
Why Is Such a Man Alive?