If the Russian priests have done little to advance popular education, they have at least never intentionally opposed it.  Unlike their Roman Catholic brethren, they do not hold that “a little learning is a dangerous thing,” and do not fear that faith may be endangered by knowledge.  Indeed, it is a remarkable fact that the Russian Church regards with profound apathy those various intellectual movements which cause serious alarm to many thoughtful Christians in Western Europe.  It considers religion as something so entirely apart that its votaries do not feel the necessity of bringing their theological beliefs into logical harmony with their scientific conceptions.  A man may remain a good orthodox Christian long after he has adopted scientific opinions irreconcilable with Eastern Orthodoxy, or, indeed, with dogmatic Christianity of any kind.  In the confessional the priest never seeks to ferret out heretical opinions; and I can recall no instance in Russian history of a man being burnt at the stake on the demand of the ecclesiastical authorities, as so often happened in the Roman Catholic world, for his scientific views.  This tolerance proceeds partly, no doubt, from the fact that the Eastern Church in general, and the Russian Church in particular, have remained for centuries in a kind of intellectual torpor.  Even such a fervent orthodox Christian as the late Ivan Aksakof perceived this absence of healthy vitality, and he did not hesitate to declare his conviction that, “neither the Russian nor the Slavonic world will be resuscitated . . . so long as the Church remains in such lifelessness (mertvennost’), which is not a matter of chance, but the legitimate fruit of some organic defect."*

     * Solovyoff, “Otcherki ig istorii Russkoi Literaturi xix.
     veka.”  St. Petersburg, 1903, p. 269.

Though the unsatisfactory condition of the parochial clergy is generally recognised by the educated classes, very few people take the trouble to consider seriously how it might be improved.  During the Reform enthusiasm which raged for some years after the Crimean War ecclesiastical affairs were entirely overlooked.  Many of the reformers of those days were so very “advanced” that religion in all its forms seemed to them an old-world superstition which tended to retard rather than accelerate social progress, and which consequently should be allowed to die as tranquilly as possible; whilst the men of more moderate views found they had enough to do in emancipating the serfs and reforming the corrupt civil and judicial Administration.  During the subsequent reactionary period, which culminated in the reign of the late Emperor, Alexander III., much more attention was devoted to Church matters, and it came to be recognised in official circles that something ought to be done for the parish clergy in the way of improving their material condition so as to increase their moral influence.  With this object in view, M. Pobedonostsef, the Procurator of the Holy Synod,