Why not then worship Wothan again instead of Christ?

And Anglicanism? It had the worst enemy. That was wealth, comfort, quiet
business, lack of big disturbances and of great sufferings. The English
Church still succeeded in preventing all the misuses and abuses of life
under such circumstances. This success can be appreciated only if the
British Empire is compared with an antique Pagan Empire. Where in this
Empire is there a Lucullus or a Caracalla? The astonishing luxury, the
bestial, insatiable passions? Or the furious competitions in petty things
with which the social life of Rome was daily intoxicated? Yet English
Christianity is neither so dramatic and full of contrasts as Dante's
Catholicism, nor so vibrating a lyric as Dostojevsky's Orthodoxy, but
rather a quiet, smooth epic like Milton's poetry.

THE GREAT DOGMA OF SIN AND SUFFERING.

The Anglican Church has formulated this dogma much in the same words as
that of the Orthodox Church. Yet it is not nearly so vivid in the daily
faith of the English people as in that of the Slavs. The friends of the
reunion of the Anglican and Orthodox Churches never mention this
difference, which is, I think, the only really great difference between
them. This life on earth for the English Christian conscience is a normal
one with some few objections. Given some correction, and life here on earth
would be quite normal and perfect. Slav Orthodoxy, on the contrary,
emphasises very emphatically the abnormality of human life on earth from
the beginning. Sin is the beginning of life, and sins are the continuation
of it. The first man deviated in some way from God's will; the first
brother killed his younger brother; the first-born nation made war with the
second-born nation, and this bloody business of men, of which, in the
greatest degree, we are the witnesses to-day, continued through many
thousands of years. The development of human virtues is not so obvious as
the development of human sins. Still, nobody has written a work on the
development of sins. The Orthodox Church believes quite seriously in this
fatal development; she believes more than seriously that "the whole world
lies in evil." Suffering is a consequence of sin. Even the righteous man
suffers, not because of virtue, but because of sin. If he himself has no
personal sins still he must suffer because of the sins of other men, no
matter if near or far from him in space or time. For all men from the first
to the l