What seems to the distinguished writer just quoted barely possible appears to us quite probable. It does not follow, however, that his hypothesis, proposed as possible, expresses precisely the necessary alternative to the opposite term of a complete revolution in Russia by pagan liberalism. The medium between Nicholas Gogol’s fanatical ideas of a reformation by Muscovite barbarism and despotism and their absolute contrary—the uttermost development and sway through the whole extent of the civilized world of Western heathenism—need not be placed exactly at the point marked out by Dr. Mivart. We can suppose that the Russian Empire may reach its ultimatum by attaining a degree of power and grandeur beyond that which it now
possesses, without acquiring domination over the rest of Europe. We can suppose that its influence may be exerted successfully to arrest and turn back the tide of pagan revolution, in co-operation with the other powers acting on a more Christian policy, without being absolutely reactionary. Russia may receive as well as impart influence, undergo in herself modification as well as cause modification to be undergone by Western Europe, through mutual contact at Constantinople. It would seem that such must be the result of her coming down to the Mediterranean and emerging from her old ice-bound and land-locked isolation. She will come in contact with America as well as Europe; and, in fact, the visits of her naval squadrons and of three of her grand dukes to our shores show that the imperial court of St. Petersburg does not fear communication with the great republic of the West.
The method of administering government in Russia has actually been undergoing a great modification, in the sense of substituting regular procedures of law and definite codes for personal and arbitrary authority under the initiative and direction of the emperors themselves and their immediate ministers. The local communal government, by the system of free assemblies and elections of the people in districts and villages, exists throughout Russia. The Emperor Nicholas prosecuted actively the work of ameliorating and improving the condition of the common people, which Alexander has carried still further by the abolition of serfdom. The mitigation and attempering to the demands of an improved civilization of the autocratic principle in
the empire seems to be an inevitable and certain process which must go on, and which finds its greatest impediment in the nefarious plots and insurrections of secret societies and revolutionists. It is to be hoped that when a stable equilibrium is once restored in Europe, when a solid peace succeeds to the impending storm of war, and Russia is in harmony with other Christian nations, her power, combined with theirs, will be seriously and successfully applied to the suppression of these secret societies, thus giving the hydra-head of revolution a stunning, disabling blow; though we cannot expect that any human power will be able to kill and bury the monster.
Russia cannot fulfil the mission her religious and patriotic children ascribe to her, cannot take a principal part in the redintegration of Christendom, or even attain her complete political growth and strength either in Europe or Asia, without abandoning her schismatical position, reuniting herself to the Pope, and liberating the church from its constricting thraldom to obsolete Byzantine prejudices and secular tyranny. The question of the conversion of Russia has already been treated of in our pages by the learned and zealous Father Tondini, and a number of works bearing on the whole subject are accessible to English readers. We have not space to go into this matter as it deserves. We are merely indicating what a Catholic Russian Empire, in possession of Constantinople, might accomplish for the triumph of Christianity. The long catalogue of crimes, cruelties, persecutions, internal abuses, disorders, heresies, fanatical extravagances, ravages of infidel and revolutionary opinions—in which too much that
is true, we are induced by the argument from analogy, as well as in part by counter-statements worthy of credit, to believe, is mixed with some falsehood and much exaggeration—on which a wholesale denunciation of Russia is founded, proves nothing at all or too much. All great nations of Christendom can be subjected to the same oriminating process. What can an advocate say in the cause of England, France, Germany, or mediæval Europe? The same can be applied to Russia. If it is a legitimate plea, the facts cited in the indictment on sufficient evidence are true, but irrelevant. To attempt a white-washing process is in all cases foolish as well as immoral. The crimes recorded in the pages of Russian history, whether personal or political, are not to be denied or excused. Existing evils in church and state are not to be disguised. All mankind are born in original sin, and the great majority have committed actual sins. What then? Has Christ not redeemed the world? will he not triumph over sin and death, and crowd the kingdom of heaven with his elect? In none of the kingdoms of this world, in no age of human history, can we find the ideal kingdom of God and Christ, of justice, peace, and happiness, otherwise than imperfectly brought into actual existence. Does not the heavenly kingdom gradually form itself out of this confused mass of material, growing up through the ages of time to that perfection which it will attain in eternity? Let us look at Russia in a general view, as we look on the past ages of Christendom, neglecting those small particular objects which disappear or become insignificant in an extended and philosophical survey. Let us drop our petty national prejudices, and
clear our minds of everything inconsistent with impartial justice to all mankind and Catholic charity. We shall find much that is admirable and hopeful in the great Russian Empire and her people, and be convinced that Russians, even after they have become Catholics and suffered expatriation, are justified in their ardent love for, and pride in, their unique and wonderful country.
The Russian people resembles a belated army, like that of Blücher at Waterloo, coming on the field to decide a doubtful battle. They are of the past, and have but just emerged from their childhood. The old patriarchal spirit lives in them; they are simple, hardy, traditional, loyal, full of reverence for parental, sacerdotal, and imperial authority, industrious and easily contented. The Russian peasantry are warmly clothed and housed; they have enough of the simple food which suffices for their wants; and pauperism scarcely exists. They are a most religious people, and religion is recognized as the basis and foundation of the entire political and social fabric of the nation, as well by the government as by the mass of the people. They only need to be vivified by the current of life from the heart, and energized by the vital force from the head, of Catholic unity, to become what the Western nations were in the times of their pristine Christian vigor. The schism in which they are involved is an unhappy legacy inherited from the corrupt Lower Empire of Byzantium and its ambitious, perfidious clergy. Christianity lacked the full amount of power necessary to accomplish a perfect work in Russia, because the source whence it was derived could not give it. The Russian
Church has never had its golden age. There are many reasons why it seems fitting and probable that the gifts and graces of the Holy Spirit should be imparted to it at this late day in much greater fulness than they were in the beginning, making it flourish suddenly and beautifully, like its own artificial gardens, out of the long, bleak winter. The body of the Russian nation cannot be regarded as apostate, or compared with those who followed Photius, Luther, Jansenius, or Döllinger into wilful rebellion and secession. The authors of the schism were the prelates and higher clergy from Constantinople, and the boyars of Moscow, who were completely under their influence. Most of these, even, were probably, to a great extent, misled by ignorance and prejudice. We have already shown how the schism has become intertwined with state policy, so as to transform the great, severed limb of the Catholic Church into a national institution with an outward form of hierarchical organization, yet really only a department of the imperial autocracy. Nevertheless, this national Russian Church is in a condition essentially different from that of the Anglican establishment or any other Protestant communion. It retains all that is necessary to the constitution of a catholic church, and needs only to submit to the supremacy of the Pope in order to be redintegrated in unity. The body of the priests and people of Russia are undoubtedly not in formal, but merely in material, schism. They are therefore truly in their own persons members of the Catholic Church. They have the faith and the sacraments, and there is no obstacle to the grace of God in the inculpable state of external separation from
the Holy See in which they have been unfortunately placed by their ecclesiastical and civil rulers. The misfortune of such a vast number of the true and pious children of the Holy Mother Church must cry to God for deliverance and restoration to the true fold. Their numerous oblations of the unbloody Sacrifice, their communions, their perpetual prayers to the Blessed Virgin and the saints, some of whom belonged in this world to their nation, the sacrifices and prayers of the noble converts from the Russian schism to Catholicity, the mercy of God, which is extended over all men, especially the baptized, must surely effect their reconciliation to their Catholic brethren and the Holy Father of all Christendom. The sufferings and the blood of the victims of Russian persecution will conduce more powerfully to this result than any other human cause. The pagan Russians slaughtered the priests and faithful of the Byzantine Empire but a short time before they fell down before the cross and submitted to the spiritual authority of the Christian patriarch. Vladimir dragged ignominiously to the river the idol he had formerly worshipped. It cannot, therefore, be impossible that God should bring his successor to the feet of the Pope in humble submission, to place himself and his empire under the gentle sway of the Vicar of Christ. Russia once reconciled with Catholic Christendom,