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 monks1 took the leading share in it. Miusov, too, was trying to take a part, and apparently3 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 irritability4. He had had intellectual encounters with Ivan before and he could not endure a certain carelessness Ivan showed him.
“Hitherto at least I have stood in the front ranks of all that is progressive in Europe, and here the new generation positively5 ignores us,” he thought.
Fyodor Pavlovitch, who had given his word to sit still and be quiet, had actually been quiet for some time, but he watched his neighbour Miusov with an ironical6 little smile, obviously enjoying his discomfiture7. 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.
“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 aggrieved9, and you remained to vindicate10 yourself by showing off your intelligence. Now you won’t go till you’ve displayed your intellect to them.”
“You again? . . . On the contrary, I’m just going.”
“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.
The discussion died down for a moment, but the elder, seating himself in his former place, looked at them all as though cordially inviting11 them to go on. Alyosha, who knew every expression of his face, saw that he was fearfully exhausted12 and making a great effort. Of late he had been liable to fainting fits from exhaustion13. 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.
“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 jurisdiction15.”
“I’m sorry I have not read your article, but I’ve heard of it,” said the elder, looking keenly and intently at Ivan.
“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.”
“That’s interesting. But in what sense?” Father Zossima asked Ivan.
The latter, at last, answered him, not condescendingly, as Alyosha had feared, but with modesty17 and reserve, with evident goodwill18 and apparently without the slightest arrierepensee
“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 mingle19, 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 Christian20 society!”
“Perfectly true,” Father Paissy, the silent and learned monk2, assented21 with fervour and decision.
“The purest Ultramontanism!” cried Miusov impatiently, crossing and recrossing his legs.
“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 ecclesiastic14. First, that ‘no social organisation22 can or ought to arrogate23 to itself power to dispose of the civic24 and political rights of its members.’ Secondly25, 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 organisation of men for religious objects,’ and, finally, in the third place, ‘the Church is a kingdom not of this world.’
“A most unworthy play upon words for an ecclesiastic!” Father Paissy could not refrain from breaking in again. “I have read the book which you have answered,” he added, addressing Ivan, “and was astounded27 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 frivolous28 play upon words in such a connection is unpardonable and improper29. The Church is, in truth, a kingdom and ordained30 to rule, and in the end must undoubtedly31 become the kingdom ruling over all the earth. For that we have the divine promise.”
He ceased speaking suddenly, as though checking himself. After listening attentively32 and respectfully Ivan went on, addressing the elder with perfect composure and as before with ready cordiality:
“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 inevitably33 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 civilisation34 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 organisation,’ or as ‘an organisation 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 honour 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 bad looked upon them as a temporary compromise inevitable35 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 enumerated36, are the permanent, essential, and eternal foundations, he is going directly against the Church and its sacred and eternal vocation37. That is the gist38 of my article.”
“That is, in brief,” Father Paissy began again, laying stress on each word, “according to certain theories only too clearly formulated39 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 civilisation. And if the Church resists and is unwilling40, 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 worthy26 to become only the Church and nothing else. So be it! So be it!”
“Well, I confess you’ve reassured41 me somewhat,” Miusov said smiling, again crossing his legs. “So far as I understand, then, the realisation of such an ideal is infinitely42 remote, at the second coming of Christ. That’s as you please. It’s a beautiful Utopian dream of the abolition43 of war, diplomacy44, 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.”
“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 flinching45.
“Are you serious?” Miusov glanced keenly at him.
“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 transgressed46 not only against men but against the Church of Christ. This is so even now, of course, strictly47 speaking, but it is not clearly enunciated48, 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 opposition49 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 renounce50 the present almost pagan attitude, and to change from a mechanical cutting off of its tainted51 member for the preservation52 of society, as at present, into completely and honestly adopting the idea of the regeneration of the man, of his reformation and salvation53?”
“What do you mean? I fail to understand again,” Miusov interrupted. “Some sort of dream again. Something shapeless and even incomprehensible. What is excommunication? What sort of exclusion54? I suspect you are simply amusing yourself, Ivan Fyodorovitch.”
“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 chastisement55 for it afterwards; none, that is, but the mechanical punishment spoken of just now, which in the majority of cases only embitters56 the heart; and not the real punishment, the only effectual one, the only deterrent58 and softening59 one, which lies in the recognition of sin by conscience.”
“How is that, may one inquire?” asked Miusov, with lively curiosity.
“Why,” began the elder, “all these sentences to exile with hard labour, and formerly60 with flogging also, reform no one, and what’s more, deter57 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 obnoxious61 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 regenerate62 and transform the criminal, it is only the law of Christ speaking in his conscience. It is only by recognising his wrongdoing as a son of a Christian society — that is, of the Church — that he recognises 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 recognise 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 condemnation63, withdraws of her own accord from punishing the criminal actively64. She does not excommunicate him but simply persists in motherly exhortation65 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 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 secular66 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 aloof67 from active punishment herself, as the sinner is too severely68 punished already by the civil law, and there must be at least someone to have pity on him. The Church holds aloof, above all, because its judgment69 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 repents70, for the very doctrines71 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 hatred72, forgetfulness, and the most profound indifference73 as to the ultimate fate of the erring74 brother. In this way, it all takes place without the compassionate75 intervention76 of the Church, for in many cases there are no churches there at all, for though ecclesiastics77 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 instinctively78 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 regenerating79 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 transformation80 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 foresight81, and His love. And what in human reckoning seems still afar off, may by the Divine ordinance82 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 austerely83 and reverently84.
“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 ascend86 and become a Church over the whole world — which is the complete opposite of Ultramontanism and Rome, and your interpretation87, 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 supercilious88 and condescending16 smile played on his lips. Alyosha watched it all with a throbbing89 heart. The whole conversation stirred him profoundly. He glanced casually90 at Rakitin, who was standing85 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 anecdote91, gentlemen,” Miusov said impressively, with a peculiarly majestic93 air. “Some years ago, soon after the coup94 d’etat of December, I happened to be calling in Paris on an extremely influential95 personage in the Government, and I met a very interesting man in his house. This individual was not precisely96 a detective but was a sort of superintendent97 of a whole regiment98 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 deigned99 to speak with some openness, to a certain extent only, of course. He was rather courteous8 than open, as Frenchmen know how to be courteous, especially to a foreigner. But I thoroughly100 understood him. The subject was the socialist101 revolutionaries who were at that time persecuted102. I will quote only one most curious remark dropped by this person. ‘We are not particularly afraid,’ said he, ‘of all these socialists103, anarchists104, infidels, and revolutionists; we keep watch on them and know all their goings on. But there are a few peculiar92 men among them who believe in God and are Christians105, 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 dreaded106 than a socialist who is an atheist107.’ 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.
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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monk
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| n.和尚，僧侣，修道士 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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irritability
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| n.易怒 | |
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positively
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| adv.明确地，断然，坚决地；实在，确实 | |
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ironical
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| adj.讽刺的，冷嘲的 | |
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discomfiture
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| n.崩溃；大败；挫败；困惑 | |
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courteous
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| adj.彬彬有礼的，客气的 | |
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aggrieved
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| adj.愤愤不平的，受委屈的；悲痛的；（在合法权利方面）受侵害的v.令委屈，令苦恼，侵害( aggrieve的过去式)；令委屈，令苦恼，侵害( aggrieve的过去式和过去分词) | |
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vindicate
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| v.为…辩护或辩解，辩明；证明…正确 | |
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inviting
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| adj.诱人的，引人注目的 | |
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exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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exhaustion
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| n.耗尽枯竭，疲惫，筋疲力尽，竭尽，详尽无遗的论述 | |
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ecclesiastic
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| n.教士，基督教会；adj.神职者的，牧师的，教会的 | |
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jurisdiction
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| n.司法权，审判权，管辖权，控制权 | |
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condescending
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| adj.谦逊的,故意屈尊的 | |
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modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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goodwill
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| n.善意，亲善，信誉，声誉 | |
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mingle
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| vt.使混合，使相混；vi.混合起来；相交往 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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assented
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| 同意，赞成( assent的过去式和过去分词 ) | |
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organisation
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| n.组织，安排，团体，有机休 | |
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arrogate
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| v.冒称具有...权利，霸占 | |
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civic
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| adj.城市的，都市的，市民的，公民的 | |
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secondly
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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astounded
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| v.使震惊(astound的过去式和过去分词)；愕然；愕；惊讶 | |
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frivolous
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| adj.轻薄的；轻率的 | |
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improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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attentively
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| adv.聚精会神地；周到地；谛；凝神 | |
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inevitably
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| adv.不可避免地；必然发生地 | |
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civilisation
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| n.文明，文化，开化，教化 | |
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inevitable
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| adj.不可避免的，必然发生的 | |
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enumerated
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| v.列举，枚举，数( enumerate的过去式和过去分词 ) | |
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vocation
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| n.职业，行业 | |
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gist
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| n.要旨；梗概 | |
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formulated
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| v.构想出( formulate的过去式和过去分词 )；规划；确切地阐述；用公式表示 | |
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unwilling
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| adj.不情愿的 | |
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reassured
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| adj.使消除疑虑的；使放心的v.再保证，恢复信心( reassure的过去式和过去分词) | |
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infinitely
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| adv.无限地，无穷地 | |
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abolition
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| n.废除，取消 | |
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diplomacy
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| n.外交；外交手腕，交际手腕 | |
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flinching
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| v.（因危险和痛苦）退缩，畏惧( flinch的现在分词 ) | |
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transgressed
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| v.超越( transgress的过去式和过去分词 )；越过；违反；违背 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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enunciated
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| v.（清晰地）发音( enunciate的过去式和过去分词 )；确切地说明 | |
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opposition
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| n.反对，敌对 | |
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renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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tainted
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| adj.腐坏的；污染的；沾污的；感染的v.使变质( taint的过去式和过去分词 )；使污染；败坏；被污染，腐坏，败坏 | |
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preservation
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| n.保护，维护，保存，保留，保持 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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exclusion
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| n.拒绝，排除，排斥，远足，远途旅行 | |
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chastisement
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| n.惩罚 | |
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embitters
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| v.使怨恨，激怒( embitter的第三人称单数 ) | |
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deter
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| vt.阻止，使不敢，吓住 | |
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deterrent
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| n.阻碍物，制止物；adj.威慑的，遏制的 | |
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softening
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| 变软，软化 | |
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formerly
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| adv.从前，以前 | |
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obnoxious
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| adj.极恼人的，讨人厌的，可憎的 | |
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regenerate
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| vt.使恢复，使新生；vi.恢复，再生；adj.恢复的 | |
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condemnation
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| n.谴责; 定罪 | |
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actively
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| adv.积极地，勤奋地 | |
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exhortation
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| n.劝告，规劝 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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aloof
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| adj.远离的；冷淡的，漠不关心的 | |
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severely
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| adv.严格地；严厉地；非常恶劣地 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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repents
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| 对（自己的所为）感到懊悔或忏悔( repent的第三人称单数 ) | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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erring
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| 做错事的，错误的 | |
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compassionate
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| adj.有同情心的，表示同情的 | |
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intervention
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| n.介入，干涉，干预 | |
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ecclesiastics
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| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
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instinctively
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| adv.本能地 | |
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regenerating
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| v.新生，再生( regenerate的现在分词 )；正反馈 | |
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transformation
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| n.变化；改造；转变 | |
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foresight
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| n.先见之明，深谋远虑 | |
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ordinance
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| n.法令；条令；条例 | |
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austerely
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| adv.严格地，朴质地 | |
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reverently
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| adv.虔诚地 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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supercilious
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| adj.目中无人的，高傲的；adv.高傲地；n.高傲 | |
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throbbing
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| a. 跳动的,悸动的 | |
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casually
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| adv.漠不关心地，无动于衷地，不负责任地 | |
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anecdote
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| n.轶事，趣闻，短故事 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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coup
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| n.政变；突然而成功的行动 | |
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influential
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| adj.有影响的，有权势的 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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superintendent
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| n.监督人，主管，总监；(英国)警务长 | |
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regiment
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| n.团，多数，管理；v.组织，编成团，统制 | |
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deigned
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| v.屈尊，俯就( deign的过去式和过去分词 ) | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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socialist
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| n.社会主义者；adj.社会主义的 | |
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persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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103
socialists
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| 社会主义者( socialist的名词复数 ) | |
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anarchists
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| 无政府主义者( anarchist的名词复数 ) | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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atheist
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| n.无神论者 | |
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