The Brothers Karamazov

The discussion died briefly, but the elder, having sat down in his former place, looked around at them all as if cordially inviting them to continue. Alyosha, who had learned almost every expression of his face, saw clearly that he was terribly tired and was forcing himself. In the recent days of his illness, he had occasionally fainted from exhaustion. Almost the same pallor as before he fainted was now spreading over his face, his lips became white. But he obviously did not want to dismiss the gathering; he seemed, besides, to have some purpose of his own—but what was it? Alyosha watched him intently.

“We are talking about a most curious article by the gentleman,” said the hieromonk Iosif, the librarian, addressing the elder and pointing to Ivan Fyodorovich. “There is much that is new in it, but it seems the argument is two-edged. It is a magazine article on the subject of ecclesiastical courts and the scope of their rights, written in reply to a churchman who wrote an entire book on the subject . . .”^[45]

“Unfortunately, I have not read your article, but I have heard about it,” the elder replied, looking intently and keenly at Ivan Fyodorovich.

“He stands on a most curious point,” the Father Librarian went on. “Apparently, on the question of ecclesiastical courts, he completely rejects the separation of Church and state.”

“That is curious, but in what sense?” the elder asked Ivan Fyodorovich. The latter answered at last, not with polite condescension, as Alyosha had feared the day before, but modestly and reservedly, with apparent consideration and, evidently, without the least ulterior motive.

“I start from the proposition that this mixing of elements, that is, of the essences of Church and state taken separately, will of course go on eternally, despite the fact that it is impossible, and that it will never be brought not only to a normal but even to any degree of compatible relationship, because there is a lie at the very basis of the matter. Compromise between the state and the Church on such questions as courts, for example, is, in my opinion, in its perfect and pure essence, impossible. The churchman with whom I argued maintains that the Church occupies a precise and definite place within the state. I objected that, on the contrary, the Church should contain in itself the whole state and not merely occupy a certain corner of it, and that if for some reason that is impossible now, then in the essence of things it undoubtedly should be posited as the direct and chief aim of the whole further development of Christian society.”

“Very true!” Father Paissy, the silent and learned hieromonk, said firmly and nervously.

“Sheer Ultramontanism!”^[46] Miusov exclaimed, crossing and recrossing his legs in impatience.

“Ah, but we don’t even have any mountains!” exclaimed Father Iosif, and turning to the elder, he continued: “Incidentally, he replies to the following basic and essential’ propositions of his opponent, who, mind you, is a churchman. First, that ‘no social organization can or should arrogate to itself the power to dispose of the civil and political rights of its members.’ Second, that criminal and civil jurisdiction should not belong to the Church and are

incompatible with its nature both as divine institution and as an organization of men for religious purposes.’ And finally, third, that ‘the Church is a kingdom not of this world . . .’”

“A most unworthy play on words for a churchman!” Father Paissy, unable to restrain himself, interrupted again. “I have read this book to which you ob-jected,” he addressed Ivan Fyodorovich, “and was astonished by this churchman saying ‘the Church is a kingdom not of this world.’^[47] If it is not of this world, it follows that it cannot exist on earth at all. In the Holy Gospel, the words ‘not of this world’ are used in a different sense. To play with such words Is impossible. Our Lord Jesus Christ came precisely to establish the Church on earth. The Kingdom of Heaven, of course, is not of this world but in heaven, but it is entered in no other way than through the Church that is founded and established on earth. And therefore to make worldly puns in this sense is impossible and unworthy. The Church is indeed a kingdom and appointed to reign, and in the end must undoubtedly be revealed as a kingdom over all the earth—for which we have a covenant. . .”

He suddenly fell silent, as if checking himself. Ivan Fyodorovich, having listened to him respectfully and attentively, went on with great composure, but, as before, eagerly and openheartedly, addressing the elder.