CHAPTER XXI.

THE GREEK, OR EASTERN, CHURCH.

The Separation of the Greek from the Latin Church-Differences between the two Churches-The Greek Priesthood-Liturgies and Services of the Church-Solemn Festivals-The Mass and Holy Sacraments.

THE SEPARATION OF THE GREEK FROM THE LATIN

THE

CHURCH.

HE Greek Church may be considered, in regard to its antiquity, as coeval with the Roman or Latin Church; and for the first eight centuries, the two churches were assimilated, not only in regard to the peculiar doctrines of their faith, but also to their acknowledgment of the supremacy of the Roman pontiff. The schism of these two churches is a most memorable epoch in ecclesiastical history, as it forms the most distinguishing picture of the two religions at the present day. The members of the Greek or Eastern Church, as contra-distinguished to the Roman or Western Church, are to be found in various parts of Europe, Asia, and Africa, and are subdivided into three distinct classes: First, those who agree on all points of worship and doctrine with the Patriarch of Constantinople, and reject the supremacy of the Roman pontiff; second, those who adopt the doctrines and ceremonies of the Greek Church, and are entirely independent of the Patriarch of Constantinople; and third, those who are still subject to the See of Rome, though not conforming in all points to the worship of that Church.

The Greek Church is considered as a separation from the

Latin. In the middle of the ninth century, the controversy relating to the procession of the Holy Ghost (which had been started in the sixth century), became a point of great importance, on account of the jealousy and ambition which at that time were blended with it. Photius, the Patriarch of Jerusalem, having been advanced to that See in the room of Ignatius, whom he procured to be deposed, was solemnly excommunicated by Pope Nicholas, in a council held at Rome, and his ordination declared null and void. The Greek emperor resented this conduct of the Pope, who defended himself with great spirit and resolution. Photius, in his turn, convened what he called an Ecumenical Council, in which he pronounced sentence of excommunication and deposition against the Pope, and got it subscribed by twentyone bishops and others, amounting in number to a thousand. This occasioned a wide breach between the Sees of Rome and Constantinople. However, the death of the Emperor Michael, and the deposition of Photius subsequent thereupon, seem to have restored peace; for the Emperor Basil held a council at Constantinople, in the year 869, in which entire satisfaction was given to Pope Adrian. But the schism was only smothered and suppressed for a while. The Greek Church had several complaints against the Latin; particularly it was thought a great hardship for the Greeks to subscribe to the definition of a council according to the Roman form, prescribed by the Pope, since it made the church of Constantinople dependent on that of Rome, and set the Pope above an Ecumenical Council. But, above all, the ceremonials of the Roman court occasioned the Greeks much distaste; and, as their deportment was regarded as disrespectful to his Imperial Majesty, it entirely alienated the affections of the Emperor Basil. Towards the middle of the eleventh century, Michael Cerularius, Patriarch of Constantinople, opposed the Latins with respect to their making use of unleavened bread in the eucharist, their observation of the Sabbath, and fasting on Saturdays, charging them with living in communion with the Jews. To this Pope Leo IX. replied; and in his apology for the Latins, declaim

THE GREEK CHURCH PROPER.

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ed very warmly against the doctrines of the Greeks, and interposed, at the same time, the authority of his See. He likewise, by his legates, excommunicated the Patriarch in the church of Santa Sophia. From that time, the animosity of the Greeks to the Latins, and of the Latins to the Greeks, became insuperable, insomuch that they have continued ever since separated from each other's communion.

As the numerous sects which are now subsisting in the Levant are of Greek origin, and as their principles and ceremonies, except in some few particular points, are nearly the same, it will be necessary to treat on the religion of the Greeks, properly so called, before we describe the different branches that have issued from it.

The Greek Church was not formerly so extensive as it has been since the emperors of the East thought proper to lessen or reduce the other patriarchates, in order to elevate that of Constantinople. The Greek Church under the Turkish dominion preserves almost entirely its ancient organization. It is now governed by the Patriarchs of Constantinople, Alexandria, Antioch, and Jerusalem, of whom the first, as the (Ecumenic Patriarch, presides over the general synods of Constantinople, which are composed of the above-mentioned patriarchs, several metropolitans, and bishops, as well as twelve eminent Greek laymen. He exercises a supreme ecclesiastical authority over all the Greeks of the Ottoman Empire, and is also acknowledged as the Primate of their church by the inhabitants of the Ionian Islands, and such of those under the dominion of Austria who profess the Greek religion; but, excepting by confirming the appointment of bishops when elected by the clergy, and presiding at councils, he exercises no supremacy over the other Patriarchs. In Russia, since the time of Peter the Great, the sovereign has been recognized as the real head of the Church, and the patriarchal powers are exercised by a synod. In Greece a similar constitution has been adopted (it was only recog nized after much negotiation by the Patriarch of Constantinople in 1850); and now the Archbishop of Athens is at the head of the national synod.