Russia

In judging of the Russian priesthood of the present time, we must call to mind this severe school through which it has passed, and we must also take into consideration the spirit which has been for centuries predominant in the Eastern Church—I mean the strong tendency both in the clergy and in the laity to attribute an inordinate importance to the ceremonial element of religion. Primitive mankind is everywhere and always disposed to regard religion as simply a mass of mysterious rites which have a secret magical power of averting evil in this world and securing felicity in the next. To this general rule the Russian peasantry are no exception, and the Russian Church has not done all it might have done to eradicate this conception and to bring religion into closer association with ordinary morality. Hence such incidents as the following are still possible: A robber kills and rifles a traveller, but he refrains from eating a piece of cooked meat which he finds in the cart, because it happens to be a fast-day; a peasant prepares to rob a young attache of the Austrian Embassy in St. Petersburg, and ultimately kills his victim, but before going to the house he enters a church and commends his undertaking to the protection of the saints; a housebreaker, when in the act of robbing a church, finds it difficult to extract the jewels from an Icon, and makes a vow that if a certain saint assists him he will place a rouble's-worth of tapers before the saint's image! These facts are within the memory of the present generation. I knew the young attache, and saw him a few days before his death.

All these are of course extreme cases, but they illustrate a tendency which in its milder forms is only too general amongst the Russian people—the tendency to regard religion as a mass of ceremonies which have a magical rather than a spiritual significance. The poor woman who kneels at a religious procession in order that the Icon may be carried over her head, and the rich merchant who invites the priests to bring some famous Icon to his house, illustrates this tendency in a more harmless form.

According to a popular saying, "As is the priest, so is the parish," and the converse proposition is equally true—as is the parish, so is the priest. The great majority of priests, like the great majority of men in general, content themselves with simply striving to perform what is expected of them, and their character is consequently determined to a certain extent by the ideas and conceptions of their parishioners. This will become more apparent if we contrast the Russian priest with the Protestant pastor.

According to Protestant conceptions, the village pastor is a man of grave demeanour and exemplary conduct, and possesses a certain amount of education and refinement. He ought to expound weekly to his flock, in simple, impressive words, the great truths of Christianity, and exhort his hearers to walk in the paths of righteousness. Besides this, he is expected to comfort the afflicted, to assist the needy, to counsel those who are harassed with doubts, and to admonish those who openly stray from the narrow path. Such is the ideal in the popular mind, and pastors generally seek to realise it, if not in very deed, at least in appearance. The Russian priest, on the contrary, has no such ideal set before him by his parishioners. He is expected merely to conform to certain observances, and to perform punctiliously the rites and ceremonies prescribed by the Church. If he does this without practising extortion his parishioners are quite satisfied. He rarely preaches or exhorts, and neither has nor seeks to have a moral influence over his flock. I have occasionally heard of Russian priests who approach to what I have termed the Protestant ideal, and I have even seen one or two of them, but I fear they are not numerous.

In the above contrast I have accidentally omitted one important feature. The Protestant clergy have in all countries rendered valuable service to the cause of popular education. The reason of this is not difficult to find. In order to be a good Protestant it is necessary to "search the Scriptures," and to do this, one must be able at least to read. To be a good member of the Greek Orthodox Church, on the contrary, according to popular conceptions, the reading of the Scriptures is not necessary, and therefore primary education has not in the eyes of the Greek Orthodox priest the same importance which it has in the eyes of the Protestant pastor.