The conflict with Islamic Imperialism was not yet at an end when a French, and English, and Russian, and German Imperialism were formulated. We may call it by one name, European Imperialism, although every species of it is different. What was the Church's attitude towards the European imperialistic formulae? Did she agree with them? Or did she oppose and protest as she did against Rome and the Crescent? No, she neither agreed nor disagreed as a whole, but partially she agreed or disagreed. Yet the true Church of Christ reserves the world-dominion only for Christianity in its most spiritual and perfect form and excludes every other dominion of man over men. The present cataclysm of Europe may show the world that no earthly king is destined for dominion over our planet, but Christ, the Heavenly King of souls. THE INTERNAL CONFLICTS OF THE CHURCH Dramatic was the external course of Church history, fighting against exclusive Patriotism and Imperialism, dramatic too, her internal struggles for a true doctrine and an ethical ideal. 1. The Struggle for a True Doctrine.--The central problem for the living Church has always been: Who was Jesus? and how to worship Him? The restless spirit of humanity endeavoured to define the details both in His relation to God and to the world. The Church did not define her doctrine in advance, but bit by bit, pragmatically, according to the questions and doubts raised in the Christian communities. The refused solutions of a raised question were called heresy, the adopted solution by the Church was called orthodoxy. No heresy came merely as an abstract theory, but every one was a dramatic movement, an organisation, a camp, a deed--and not merely a word. That made the struggle against it more difficult. Docetism, Nicolaism, Gnosticism, Chiliasm, Manichaism, Monatism, Monarchism, Monophysitism, Monotheletism, Arianism, Nestorianism--every one of these terms means both a theory and a drama. The Church had to correct the opinion of the heretics for herself, and to fight against them for themselves. The doctrine of the Church was regarded by the heretics as incorrect or insufficient, and by outsiders as wicked. Celsus, an Epicurean writer, despised the Christian doctrine as of "barbarous origin." The people of Smyrna being aroused against the Christians and their bishop, Polycarp, cried: "Away with the Atheists!" the heathen misunderstood the Church doctrine and called the Christians atheists, as Montanus, a Christian heretic, misunderstood the Church doctrine and regarded Jesus only as his own Percursor and himself as an incarnation of the Holy Spirit. But the Church did not care either for the pressure from without or from within, she went on her way cheerfully, struggling and believing, showing to the world her saints and martyrs as her argument and Christ as the guarantee of her ultimate victory.