have at the same time a dim consciousness that the theory
is not quite in accordance with reality. They hold theoretically that
the Orthodox Church has no "Head" but Christ, and is in some peculiar
undefined sense entirely independent of all terrestrial authority. In
this respect it is often contrasted with the Anglican Church, much to
the disadvantage of the latter; and the supposed differences between
the two are made a theme for semi-religious, semi-patriotic exultation.
Khomiakof, for instance, in one of his most vigorous poems, predicts
that God will one day take the destiny of the world out of the hands
of England in order to give it to Russia, and he adduces as one of
the reasons for this transfer the fact that England "has chained, with
sacrilegious hand, the Church of God to the pedestal of the vain earthly
power." So far the theory. As to the facts, it is unquestionable that
the Tsar exercises a much greater influence in ecclesiastical affairs
than the King and Parliament in England. All who know the internal
history of Russia are aware that the Government does not draw a clear
line of distinction between the temporal and the spiritual, and that
it occasionally uses the ecclesiastical organisation for political
purposes.

What, then, are the relations between Church and State?

To avoid confusion, we must carefully distinguish between the Eastern
Orthodox Church as a whole and that section of it which is known as the
Russian Church.

The Eastern Orthodox Church* is, properly speaking, a confederation of
independent churches without any central authority--a unity founded
on the possession of a common dogma and on the theoretical but now
unrealisable possibility of holding Ecumenical Councils. The
Russian National Church is one of the members of this ecclesiastical
confederation. In matters of faith it is bound by the decisions of
the ancient Ecumenical Councils, but in all other respects it enjoys
complete independence and autonomy.

* Or Greek Orthodox Church, as it is sometimes called.

In relation to the Orthodox Church as a whole the Emperor of Russia is
nothing more than a simple member, and can no more interfere with its
dogmas or ceremonial than a King of Italy or an Emperor of the French
could modify Roman Catholic theology; but in relation to the Russian
National Church his position is peculiar. He is described in one of the
fundamental laws as "the supreme defender and preserver of the dogm