The Brothers Karamazov - Fyodor Dostoyevsky (reading an ebook TXT) 📗
- Author: Fyodor Dostoyevsky
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else. So be it! So be it!”
“Well, I confess you’ve reassured me somewhat,” Miusov said
smiling, again crossing his legs. “So far as I understand, then, the
realisation 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, diplomacy, 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 flinching.
“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 transgressed not only against men but against
the Church of Christ. This is so even now, of course, strictly
speaking, but it is not clearly enunciated, 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 opposition 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 renounce the present
almost pagan attitude, and to change from a mechanical cutting off
of its tainted member for the preservation of society, as at
present, into completely and honestly adopting the idea of the
regeneration of the man, of his reformation and salvation?”
“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 exclusion? 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 evildoing, no real chastisement for it afterwards; none, that
is, but the mechanical punishment spoken of just now, which in the
majority of cases only embitters the heart; and not the real
punishment, the only effectual one, the only deterrent and softening
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 formerly with flogging also, reform no one, and what’s
more, deter 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 obnoxious 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 regenerate 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
condemnation, withdraws of her own accord from punishing the
criminal actively. She does not excommunicate him but simply
persists in motherly exhortation 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
secular 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 aloof from active punishment herself, as the sinner is too
severely 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 judgment 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 repents, for the
very doctrines 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 hatred, forgetfulness, and the most
profound indifference as to the ultimate fate of the erring brother.
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 I
thoroughly 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,
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