e 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."

"That is, in brief," Father Paissy 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!"

"Well, I confess you've reassured me somewhat," Miuesov 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,
dip