GREEK CHURCH. 



343 



Russian society has followed these events and 

 the religions questions of the age in general, 

 which formerly were regarded as the exclusive 

 domain of the clergy, proved the advantage 

 and the necessity of founding a society which 

 can serve as a centre for all who take an active 

 interest in religious questions, and as a bond 

 of union for clergy and laity, giving to both an 

 opportunity for common action. We can no 

 longer think of separating ourselves from the 

 remainder of the Christian world by a Chinese 

 wall ; for we must not forget that the com- 

 munity of interests among civilized nations is 

 not on the decrease, but steadily on the in- 

 crease. No, we are not indifferent to what 

 happens in the remainder of Europe ; it is not 

 the same to us what other Christians think of 

 us. It is true, we have been for ten centuries 

 without the sympathy of the West, which was 

 arrayed against us in hostile opposition; it 

 blamed us because it did not know us. But at 

 present, when the most educated representa- 

 tives of the Catholic Church loudly express 

 their hopes for reconciliation between the 

 Orthodox East and the separated West, in- 

 difference toward this cause would be a crime; 

 it would prove that we pray for Christian 

 union with our lips, but not with our hearts." 

 In the third meeting of the Society, Prof. 

 Katanski delivered an interesting address on 

 the former attempts to reunite the Greek 

 Oriental and the Roman Catholic Churches. 

 He distinguishes three periods in the history 

 of these attempts. The first, from the eleventh 

 century to the downfall of the Byzantine Em- 

 pire, is the period of the official attempts, 

 mostly proceeding from political combinations. 

 In the second period the Popes and the Jesuits 

 endeavored to bring about a union, as a means 

 to draw the Greek Oriental Church over to a 

 ' pure latinism." In the present age, for the 

 first time, the conviction is gaining ground 

 that the religious reunion of the Western 

 world with the East cannot be effected by 

 coercive measures of a political character, not 

 by dialectic discussions and shrewd Jesuitic 

 schemes, but that it must bo the fruit of the 

 quiet work of religious ideas and the progress 

 of religious life in the West.- On the other 

 hand, the speaker admits that the East also 

 must have its revival, on the character of 

 which he expresses the following views : "The 

 East must previously be born again, both 

 politically and intellectually, must emancipate 

 itself from the external fetters which now op- 

 press it, must raise the level of its education, 

 produce a rich theological literature, compel 

 the Western nations to read and respect it, 

 and in this way enable the West to arrive at a 

 correct understanding and appreciation of the 

 East, which is first requisite for bringing the 

 two parts of the Christian world nearer to 

 eacli other. The regeneration of the East has 

 begun, but it is not yet complete. The whole 

 of the East is not yet politically free (Turkey) ; 

 and the intellectual regeneration is still far 



from being accomplished ; therefore the East 

 is not yet regarded by the West as its peer, 

 nor can it regard itself as a peer ; and in its 

 oppressed condition it keeps aloof from the 

 proud brother who feels his superiority. It 

 has not yet reached that condition of security 

 from abroad and vitality within which would 

 enable it joyfully to entertain the idea of sharing 

 with its brother the old treasure which it has 

 kept inviolate." 



From the annual report of the Chief Procu- 

 rator of the Holy Synod of Russia, for 1869, it 

 appears that the Russian Church had 1,322 

 ecclesiastical schools, with 31,925 pupils; 51 

 seminaries, with 730 teachers and 14,846 pu- 

 pils ; 4 academies, in Kiev, Moscow, St. Peters- 

 burg, and Kazan, with 90 teachers and 395 stu- 

 dents. There were eight theological periodi- 

 cals, among which the Orthodox Companion, 

 published by the Ecclesiastical Academy of 

 Kazan, is prominent. Theological literature 

 has of late made considerable progress in Rus- 

 sia. Macarius, Archbishop of Lithuania (who 

 resides at Wilna), has repeatedly offered re- 

 wards of one thousand rubles for new text- 

 books for the theological seminaries, which 

 the Committee of the Holy Synod on Instruc- 

 tion awards. In 1870 two prizes were award- 

 ed to professors of the Ecclesiastical Acad- 

 emy of Kazan ; one, for a new " Manual of 

 Russian Church History," to Prof. Snamensky, 

 and the other to Prof. Porfirey, for his " His- 

 tory of Russian Literature." Archbishop Ma- 

 carius, of Lithuania (formerly Bishop of Win- 

 nozze, and rector of the Ecclesiastical Acad- 

 emy in St. Petersburg), is the most learned 

 Church historian, and probably the greatest 

 theologian of Russia now living. He has writ- 

 ten the ablest Russian work on systematic 

 theology (dogmatics), which has also been 

 translated into French, and has begun a com- 

 prehensive history of the Russian Church, 

 which by far surpasses in literary merit the 

 work of Philaret. The sixth volume of this 

 work, which appeared in 1870, carries the 

 history of the Church to the establishment of 

 the patriarchate in 1587. 



The Greek Church in cis-Leithan ' Austria 

 had had, hitherto, only 3 bishops, 1 in the 

 Bukowina, and 2 in Dalmatia, but no arch- 

 bishop. In order to complete the hierarchi- 

 cal organization of the Church, the Austrian 

 Government, in January, 1873, appointed the 

 Bishop of Czernowitz, in the Bukowina, as 

 archbishop of the entire Greek Church in cis- 

 Leithan Austria. The Chnr*h had, in 1870, 

 219 parishes in the Bukowina, 2 in Austria, 

 below the Ens, 3 in the Littoral province, and 

 92 in Dalmatia; the total number of clergy- 

 men, including the candidates for the priest- 

 hood in the theological seminaries, was 433. 

 The number of monasteries was, 3 in the Bu- 

 kowina, and 11 in Dalmatia. There are 2 theo- 

 logical schools, at Czernowitz, in the Bukowina, 

 with 8 teachers and 62 students (11 Ruthe- 

 nians and 51 Roumanians), and at Zara, in Dal- 



