undergone. While I was drowning there was not the slightest physical suffering, now the most atrocious pain seemed to rend my entire body; never since have I had to endure such tortures, although I have been wounded on several occasions, and have had to submit more than once to surgical operations. In one instance, a bullet passed through my lungs; I spent the whole night on the bridge of the vessel. Believing that a wound in the lungs must be fatal, I had the fullest apprehension of death. But in that moment I felt nothing like that which I underwent during my drowning experience; and when I came to, after swooning, I recovered immediately full consciousness of my position."

THE CHURCH

I

THE more we consider the distinctive ethnical features of religion the more firmly we are convinced how unattainable is an union of creeds-by a factitious accord in dogma,—on the principle of reciprocal concessions in immaterial things. The essential in religion cannot be expressed on paper, or categorically formulated. The most essential, the most persistent, and the most precious things in all religious creeds are as elusive and as insusceptible of definition as varieties of light and shade-as feelings born of an infinite series of emotions, conceptions, and impressions. The essential elements are so involved with the psychical nature of the race, with the principles of their moral philosophy, that it is futile to separate one from the other. The children of different races and different faiths, in many relations may feel as brethren, and give to one another their hands; but to feel themselves worshippers in the same temple, joined in religious communion, they must have lived together long and closely, they must sympathise with the conditions of each other's existence, they must be bound by the most intimate links in the depths of their souls. A German who has lived long in our country may come unconsciously to believe as Russians believe, and to feel at home in

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the Russian Church. He becomes one of us, and is in complete spiritual communion with us. But that a Protestant community, situated far away, judging us by report, could, through abstract accord in dogma and ritual, combine with us in one church in organic alliance, and become one with us in spirit, is inconceivable. No reunion of churches based upon accord in doctrine has ever succeeded; the false principle of such an alliance must sooner or later manifest itself, its fruit is everywhere an increase not of love but of mutual estrangement and hatred.

May God forbid that we should condemn one another because of faith; let each believe as he will! But each man has a faith which is his refuge, which satisfies his spiritual needs, which he loves; and it is impossible for him when brought into contact with another faith not to feel that it is not his own, that it is inhospitable and cold. Let reason prove, with abstract arguments, that all men pray to one God. Sentiment is repelled by reasoning such as this; sometimes sentiment feels that in a strange church it prays to a strange god.

Many will laugh at this sentiment, or condemn it as superstition and fanaticism. They will be wrong. Sentiment is not always delusive, it sometimes expresses truth more directly and justly than reason itself.

The Protestant Church and the Protestant faith are cold and inhospitable to Russians. For us to recognise this faith would be as bitter as death. This is a direct sentiment. good reasons to justify it.

But there are many

The following is one

which especially strikes us by its obviousness.

In the polemics of theologians, in religious dissensions, in the conscience of every man and of every race, one of the greatest questions is that of works. Which is the greater, works or faith? We know that on this question the Latin doctrine differs from the Protestant. In his theological compositions, the late M. Khomyakoff well explained how deceptive is the scholastic-absolute treatment of this question. Union of faith with works, like identity of words and thought, of deeds and words, is an ideal unattainable by human nature, as all things absolute are unattainable-an ideal eternally troubling and eternally alluring the faithful soul. Faith without works is sterile. Faith opposed to works offends us with the consciousness of internal falsehood; but in the infinite world of externals around mankind what can work, what can any possible work signify without faith?

Prove me thy faith by thy deeds, a terrible command! What can a believer answer when his questioner seeks to recognise the faith by the works. If such a question were put by a Protestant to a member of the Orthodox Church, what would the answer be? He could only hang his head. He would feel that he had nothing to show, that all was imperfect and disorderly. But in a minute he might lift his head and say: "We have nothing to show, sinners as we are, yet neither are you beyond reproach. Come to us, live with us, see our faith, study our sentiments, and you will learn to love us. As for our works, you will see them such as they are." From such an answer ninety-nine out of a hundred would turn with a

contemptuous laugh. The truth is that we do not know, and dare not show our works.

It is not so with them. They can show their works, and, to speak the truth, they have much to show-works and institutions existing, and preserved for centuries in perfect order. See, says the Catholic Church, what I mean to the community which hears me and which serves me; which I created, and which I sustain. Here are works of love, works of faith, apostolic works; here are deeds of martyrdom; here are regiments of believers, united as one, which I send to the ends of the earth. Is it not plain that grace is in me, and has been in me from the beginning until now?

See, says the Protestant Church, I do not tolerate falsehood, deception, or superstition. My works conform to faith, and reason is reconciled with it. I have consecrated labour, human relations, and family happiness; by faith I destroy all idleness and superstition; I establish justice, honesty, and social order. I teach daily, and my doctrine accords with life. It educates generations in the performance of honourable work, and in good manners. My teaching renews humanity in virtue and justice. My mission is to destroy with the sword of words and deeds corruption and hypocrisy everywhere. Is it not plain that the grace of God is in me, since I see things from the true standpoint?

To the present day Protestants and Catholics contend over the dogmatic signification of works in relation to faith. But in spite of the total contra