strengthened by the study of the Greek fathers of the church, and it was in the frame of mind thus induced that he wrote the two essays of 1852 and 1856.
The leading ideas of these works and of other fragmentary articles and thoughts may be briefly expounded as follows.
In its intimate nature Russia differs from Europe. The contrast between the two civilisations is determined by religious and ecclesiastical differences. It is the contrast between faith, and knowledge inimical to faith; between tradition and criticism; between eastern Orthodoxy, on the one hand and Roman Catholicism and predominantly German Protestantism, on the other. Orthodoxy is for Russia the buckler of revealed religion; the Orthodox creed is the mystical expression of absolute and divinely revealed religious truth. European Catholicism, and above all Protestantism, made an unfortunate attempt to show that divine revelation was in conformity with reason, the net result of this rationalism being to destroy the faith of the western church and to divide the human spirit against itself. Culture, too, as based upon the faith and upon the church, differs in Russia and in Europe. The dominant philosophy of Russia is that of the Greek fathers of the church, but in Europe scholasticism and the essentially Protestant philosophy which sprung from scholasticism have been the mainsprings of culture. For this reason Russian art has its peculiar characteristics, for to it beauty and truth are one, whereas in Europe the conception of abstract beauty leads to visionary untruths.
The Russian state has grown organically out of the commune, the mir; the European state originated through armed occupations and the subjugation of foreign peoples. Moreover, modern parliamentarism with its majority rule is merely the continuation of the materialist principle of government. Kirěevskii took the same view of Louis Philippe as did Nicholas I.
Russian law, too, has developed organically out of the convictions of the people, whereas European law, imposed by the Roman-conquerors, finds its climax in outward legalism and in the formalism of the letter.
Above all, therefore, the relationship of state to church differs in Russia and in Europe. The Russian state is entirely distinct from the church, the former having none but secular tasks to fulfil. The European state is merged into the church; the church usurps power over temporal affairs and neglects
