The Utopian Interpretation of History
For the entirety of the century and a half since Peter the Great, we have been preoccupied with one thing: the arduous task of engaging with all human civilizations and adopting their histories and ideals as our own. We learned and trained ourselves to love the French, the Germans, and everyone else as if they were our brothers, even though they never loved us and decided they never would. Peter's efforts resulted in a broadening of perspective unparalleled by any other nation.
Pre-Petrine Russia was active and strong, though its political development was slow. It forged its unity and prepared to consolidate its borders. Russia knew it carried a unique treasure found nowhere else—the Orthodox faith. It recognized itself as the guardian of Christ's truth, the ultimate truth, and the authentic image of Christ, which had been obscured in all other religions and peoples. This eternal truth was entrusted to Russia to preserve, relieving its conscience from the obligation of acquiring other forms of culture. Any closer interaction with Europe might have a corrosive effect on the Russian idea, distort Orthodoxy itself, and bring ruin to Russia. Thus, old Russia chose to retain its Orthodoxy and close itself off.
Peter's reforms did not signify the betrayal of culture, science, or Russian moral principles. Instead, they reflected an almost fraternal love for other peoples, a commitment to serve humanity, sometimes at the expense of our most vital immediate interests. It brought reconciliation with their civilizations, fostering understanding and forgiveness of their ideals. This marked the beginning of the active application of our Orthodoxy in the service of universal humanity.
Our Orthodoxy was destined for nothing less; this, in fact, constitutes its true essence. Through this, we became conscious of our universal significance, a role distinct from all other nations. While other national personalities live exclusively for themselves, we shall become the servant of all for the sake of universal reconciliation. All this leads to the ultimate unification of humanity. "If anyone wishes to be first in the Kingdom of God, let them be the servant of all." This is how I interpret the Russian mission as an ideal.
As the leader and protector of Orthodoxy, we may claim the acquisition of Constantinople—this is the role destined for us since Ivan III, who placed the Byzantine double-headed eagle above the old Russian coat of arms. After Peter, Russia awakened to the awareness that it possessed the strength necessary to fulfill its destiny.
This unification would not signify political conquest, violence, or personal gain under the guise of official Christianity, in which no one truly believes except the dark lower classes. It would be the true exaltation of the Christ's truth preserved in the East, the final word of Orthodoxy. I believe in this new word that Russia, at the head of united Orthodoxy, can utter about the brotherhood of people and universal reconciliation. Even if others see this as a dream, who can know the ways of God?
F. M. Dosztojevszkij A történelem utópikus értelmezése in "A történelem utópikus értelmezése", Osiris Kiadó, Budapest, 1998