tween 1801 and 1851, they carried on their missionary work in the new settlements under a "Plan of Union," mutually agreed to, by which the churches of either order, wherever formed, might worship in the same house, listen to the same pastor and profess the same creed, while at the same time they were left free to govern themselves by the polity they loved and preferred.

In 1826 Congregational, Presbyterian, Reformed and Associated Reformed churches united at New York City in organizing a National Society. Such change of policy had become necessary. Hitherto, State societies had been doing national work, each in its own way. But several missionary organizations working independently had resulted in an unequal distribution of men and money. Some sections had been over-supplied and others were left destitute. Moreover, the laborers themselves came into conflict with each other. The time had arrived for federation and co-ordination of effort, and to this end the American Home Missionary Society was organized, as above stated, with headquarters in New York City, the various State societies making themselves auxiliaries to the national organization. Perhaps nothing more potential in the progress of American Home Missions belongs to its history than this act. For years the churches making alliance labored together in fraternal unity, contributing to a common treasury and governed by a single board of direction. Receipts rapidly increased, the missionary force doubled and trebled, and instead of being an itinerant preacher, the home missionary became a settled pastor, dwelling among his people. It was only when these allied church bodies had grown strong that they withdrew one by one to organize separate societies, leaving the Congregationalists to inherit the name and traditions of this honored organization. Indeed, it was not until many years later that "American" was dropped from its charter name and the designation of "Congregational" was substituted. Meanwhile the Methodists had organized their "Missionary Society» (national) in 1819, including home and foreign work; the Episcopal Church, its "Domestic and Foreign Missionary Society," in 1821; the Baptists, their "American Baptist Home Mission Society" in 1832, also national; the Lutherans, their "Home Missionary Society of the General Synod" in 1845, and the Disciples, their "American Christian Missionary Society," in 1849. The Southern Presbyterians, Southern Baptists and Southern Methodists have also their home missionary organizations which are doing a great religious work in the Southern States. Thus, by natural evolution, all the leading Church bodies of America have gradually become organized for home evangelization and a movement, which began in 1798 for the Christian enlightenment of the new settlements, has developed into a system as broad as the national domain, by which the stronger churches of the land are sharing the burdens of their weaker brethren and strengthening those forces of Christian civilization upon which the safety of the nation depends.

The purchase of Louisiana (q.v.) in 1803 imparted a mighty impulse to the missionary movement. That expansion gave us the mouth of the Mississippi and undisturbed possession of its entire course. It carried our western

boundary from Lake Superior to the Rocky Mountains, doubling the national area by a stroke of the pen. Fourteen States and Territories have been carved out of the Louisiana Purchase. They include the great corn and wheat belts of America, and their underground treasures are among the richest of the world. Emigration from the East and Middle West began at once and has reached enormous proportions. It is rivaled in volume only by the millions of foreign birth that have poured and are still pouring into this new and mighty West. By these movements a great missionary problem was presented which the organized home missionary army welcomed with zeal and have never wearied in their efforts to solve. The order of missionary progress through the Louisiana Purchase was strictly along lines of immigration. There is not a State in that vast tract which the home missionary did not enter while it was yet a Territory, and always in the first and feeblest stages of settlement. From Missouri to Iowa, from Iowa to Minnesota, Kansas and Nebraska, thence to the Dakotas, and on from these points to Wyoming, Colorado and Montana, and last of all, when the door was opened to Oklahoma, until every State in this imperial purchase has been leavened with Christian institutions. Something of the volume of this work may be gathered from the fact that in 1916 over 30,000 Protestant churches were enumerated within the Louisiana Purchase, holding property to the value of $80,000,000 and having 2,700,000 communicants, and, with rare exceptions, this church growth is the fruit of home missionary culture, begun, maintained and supported until the need ceased, by the missionary revenues of these Eastern societies. The same process was repeated when about midway in the century the Oregon Treaty made sure our possession of the Northwest and the discovery of gold opened the Californias to the world. Home missionaries ordained in the East promptly started for the Pacific Coast reaching their fields by the way of Cape Horn and the Sandwich Islands. The strategic positioin of the far West and Northwest as related to the work of foreign missions in China and Japan was keenly appreciated by the churches and their missionary boards at the East. Money was contributed freely and many of the ablest preachers of the East went forth cheerfully to lay the foundations of Christian society on the sunset shores of the republic. "The Mexican Cession," including Texas, New Mexico, Arizona and Utah, was another belt of peculiar missionary need, which in spite of ancient superstitions and modern delusions has proved a rich field of rewarding home missionary effort.

The close of the Civil War introduced, at the South, a home missionary problem that was absolutely new, and which continues to absorb the interest of Northern churches to an extraordinary degree. Four million slaves were suddenly set free. Government opened its bureaus of relief, and the churches of the North through their missionary boards, hurried forward preachers and teachers. The greatness of the opportunity quickened the home missionary spirit of the whole country. Several of the boards opened freedmen's departments and the churches magnified the privilege of responding to their appeals. To the missionary, himself,

there was in this call an element of peril which, so far from deterring him, only stimulated his zeal. The Yankee preacher and teacher were not well received at first by the white South. Social ostracism was not the only penalty they had to face for their devotion. Violence to their persons and destruction of their property were not infrequent in the early years of this missionary endeavor. An ugly spirit of caste included the negro teacher with the negro and young women delicately reared in the best homes of the North suffered from neglect or open indignity. These conditions have mostly passed away; respect and even gratitude, on the part of the South, have been won, as the fruits of this vast home missionary effort have become more apparent. These fruits appear not only in organized churches for the negro race, but in a long array of universities, colleges, academies, normal, common and industrial schools, planted exclusively for the benefit of the blacks, all of them specifically Christian, and all of them originally supported by the free-will offerings of Northen churches. Howard, Hampton and Fiske, Atlanta and Tugaloo, Talladega and Straight, Shaw and Richmond, Wayland and Leland, Nashville and Bishop, and a host besides, are names as familiar to the educational world as Harvard, Yale or Princeton. They are all the fruit of negro emancipation and all of them are the creation of home missionary interest and enterprise.

It was in 1840 that foreign immigration began to attract the attention of the friends of home missions. Up to that time its entire volume from all sources had not exceeded 500,000. Then began the flood. During the next 30 years the country received about 6,000,000 foreigners. Driven by famines and oppressions at home and drawn by the opportunities of labor in a new country and by our generous homestead laws, they were arriving, for continuous years, at the rate of 500 to 1,000 per day. Between 1865 and 1885 more than 7,000,000 were added to our foreign population, which means that in these 20 years foreign immigration exceeded that of the entire previous record of the country. It is needless to say that, as this vast problem began to be measured and sanely comprehended by the churches, the appeal of home missions was almost revolutionized. Hitherto that appeal came from our own people and often from our own kin. To follow close after them on the westward trail and to stand with them in planting the church and the school had been for years the whole of home missions. While this feature has never lost its claim and probably never will, another claim has entered to divide the attention and concern of the churches. To the peril of domestic heathenism has been joined the larger fear of imported barbarism, and thus for many years foreign missions at home has come to be a distinct interest of American home missions. All branches of the church have taken part, through their organized societies, in this effort to Christianize the alien. No nationality has been overlooked; Germans and Scandinavians, Bohemians, Poles and Russians, Hollanders and Hebrews, Spanish, French, Italians, Armenians, Chinese, every sort and condition of foreigners, however forbidding or hopeless, has been made the object of home missionary culture, with results that have astonished the

most sanguine believer and rebuked the most despairing doubter and which have all but silenced the prophets of evil who predicted the direst consequences from the infusion of so much foreign blood into the moral, social and political life of the nation. Many times over it has been demonstrated that every grade of foreign immigrant is susceptible to religious development and is entirely capable of being both civilized and Christianized, and is in fact being rapidly assimilated, through the agencies of education and religion, into the best types of American life. Great migrations are not feared to-day as they were in 1840. Fears have been quieted and the native American stock have come to view with less and less alarm what 50 years ago almost crazed them with apprehension.

To attempt any adequate summary of the results of home missions at the end of 120 years would require a survey of the development of 50 States and Territories so vitally have the home missionary and his work entered into the beginnings and the early history of all our Commonwealths. A few salient facts must suffice. The vitality of the home missionary idea has shown itself, first of all, in the growth of organizations. Beginning in 1798 with the Connecticut Missionary Society it has multiplied itself into more than 30 home missionary bodies, all Protestant, all evangelical and all national. These organizations have collected and disbursed $150,000,000. Their chief agent has been the Church, with its ordained preacher and its divinely appointed ordinances, and for the Church, these millions have been given. This total, however, takes no account of co-operating agencies, which have been called into being to serve the missionary work of the churches. Add these: Sunday school planting; Bible and tract printing; church building and Christian education; which by careful inquiries are found to have expended $150,000,000 more, and the grand total for home missions, root and branch, in organized form, is $320,000,000. Not a dollar of this immense fund has been paid in any commercial sense for value received. All of it has been given, a free-will offering of Christian people to mark their intense conviction of the peril of a nation without the Gospel and their supreme faith in its leavening power. What have these millions accomplished and what of visible fruits remain to justify their cost? It is a fact not generally known, and when known not sufficiently appreciated, that the great evangelical bodies of the United States trace most of their church organizations directly to home missions. Congregationalists admit that four-fifths of their churches are of home missionary origin. The proportion would be larger but for the fact that hundreds of their churches were born before home missions began. Presbyterians confess that nine-tenths of their churches are of home missionary planting. Baptist, Methodist and Episcopal estimates range from five-sixths to nine-tenths. Such ratios can mean but one thing: that these far-spreading ecclesiastical bodies have become strong in church power, not by their own help, but by home missionary aid, the few, strong, bearing the burdens of the many, weak, and they answer the inquiry which suggests itself at once to a thinking mind: where and what would these ecclesi

astical establishments be to-day but for the helpful agency of organized home missions? To the credit of home missions, therefore, should stand the undoubted truth, that an overwhelming majority of the evangelical churches of America owe their being to its nurture and care. What does such a fact mean in the religious development of the country? In the year 1800 the United States had one evangelical communicant in 14.50 of the population. In 1850 that ratio had grown to one in 6.57; in 1870, to one in 5.78; in 1880, to one in 5; in 1890, to one in 4.53, and in 1900, to one in 4.25. In other words, evangelical church membership increased three and one-half times faster than the population in less than 100 years. Between 1800 and 1890 population increased 11.8 fold; in the same period evangelical church membership increased 38 fold. To these figures Dr. Daniel Dorchester, their compiler, adds the comment: "This exhibit of religious progress cannot be paralleled in the history of God's kingdom in any land or any age." It is only 140 years since Voltaire in Geneva declared: "Before the beginning of the 19th century Christianity will have disappeared from the earth," and it is less than 100 years ago that American infidels were prophesying that the Church would not survive two generations in this country. In defiance of these dismal auguries the average yearly increase of evangelical communicants has fulfilled the prophecy of a larger average than ever for the 20th century. It is no vain boast, therefore, but the obvious truth, that by far the larger part of this remarkable growth is due to the direct agency of American home missions, since in its own carefully planted gardens most of this growth has taken place. But not the only, nor even the highest, fruits of home missionary efforts are contained in the numerical results. President Roosevelt, in a public address, declared: "It is such missionary work that prevented the pioneers from sinking perilously near the level of the savagery against which they contended. Without it the conquest of this continent would have had little but an animal side. Because of it, deep beneath and through the national character, there runs that power of firm adherence to a lofty ideal upon which the safety of the nation will ultimately depend." Thus home missions has been in a very true and high sense both the builder and the savior of the American nation. In a government of the people and by the people nothing counts for so much as high ideals of duty. With these enthroned in the thought and life of its citizens a nation may meet any shock from within or from without; and nothing has yet been discovered on earth or revealed from heaven that has the power to create higher ideals of duty than Christianity and the obligations it inculcates. It is thus that missionary societies, whose sole function is the planting of churches, enter into the hidden life of a nation in ways that political parties can never enter, and which even Christian men are sometimes slow to appreciate. Not only law, order, temperance, respect for the Sabbath, security of life and property and the claims of humanity are thus conserved and fostered, but the instinct of patriotism itself, in which the very life of the nation consists, finds its nursing mother in the Church of Christ. Many vic

tories of a Christianly educated public sentiment might be cited in American history, but the Civil War of 1861 furnishes a typical example. When that inevitable conflict came the value of 65 years of church planting by American home missions in the East, the West and the Northwest began to appear. Every home missionary pulpit flamed with patriotic fire and summoned its worshipers to arms. Congregations and Sunday schools were decimated by enlistments. From a careful inquiry made near the close of the war it was ascertained that the home missionary churches of the entire West, on both sides of the Mississippi, "had sent into the army one in four of their entire male membership, including in the count old men, invalids and boys." Commenting on this fact that peerless interpreter of history, Richard Salter Storrs, was moved to declare in his Brooklyn pulpit, "Home missions saved this country once, and will save it again if necessary."

Bibliography.- Bacon, L. W., History of American Christianity) (1898); Carrol, H. K., Religious Forces of the United States' (1893); Clark, J. B., Leavening the Nation'. (1893); "Connor, R." (Gordon, C. W.), 'Black Rock (1898); Sky Pilot' (1899); Dorchester, D., The Problem of Religious Progress' (1881); Dubois, W. E. B., 'The Souls of Black Folk (1903); Dunning, A. E., Congregationalists in America' (1894); Monroe, H. E., (Twice-born Men in America) (Philadelphia 1914); Morehouse, H. L., Baptist Home Missions (1904); Puddefoot, W. G., The Minute Man on the Frontier' (1895); Riis, J., 'Battle with the Slum' (1902); Storrs, R. S., 'The Divine Origin of Christianity) (1884); Strong, J., Our Country) (1885); The New Era' (1893); 'Religious Movements for Social Betterment (1900); The Next Great Awakening) (1905); Thompson, R. E., The Hand of God in American History (1902); Washington, B. T., Up from Slavery' (1901); Whipple, H. B., 'Lights and Shadows of a Long Episcopate (1899). ·

JOSEPH B. CLARK, Secretary, Congregational Home Missionary Society,

MISSIONS, Roman Catholic Church, Home and Foreign. A complete account of the missions in the Roman Catholic Church would be coterminous with the history of the growth and progress of Christianity, for the Church is essentially missionary. The commission that was given to the Apostles, by the Founder of Christianity, was not to establish a system of philosophy, nor even to maintain a ceremonial form of worship, but it was "Go ye into the whole world and preach the gospel to every creature," For the first time in the history of the world was there conceived a project of forming a world-wide institution, that would embrace all nations under one headship, no matter how_divergent their ideas or their racial traits. The measure of the universality of the Redemption was the fact that the Church was not to be national or racial, but it was to be Catholic or Universal, for all peoples and for all ages. It was designed to be the continuation of the beneficent work of the Incarnation of the Son of God "unto the consummation of all things." To create this world

wide institution, the primary business of the Apostles and their successors was to preach the gospel to every creature, and the highest vocation of the Church therefore is the missionary vocation.

It would be difficult, then, to give anything but a meagre sketch of the efforts that were put forth to widen the saving influences of the Church, and the ultimate crystallization of the fruits of these efforts into the marvelously complex organization, whose centre is in Rome and whose ramifications extend to the uttermost ends of the earth.

The history of the work of the missions begins on the first Pentecost in the market place of Jerusalem, wherein were gathered representatives from all the nations of the earth. The providence of God had prepared the time and the place through a thousand years of effort, first by preserving the monotheistic idea of God among the Jews, second by importing Greek culture and intellectuality (it was no mere accident that led to the translation of the sacred writings of the Hebrews into the Greek Septuagint), and third, by creating the great civil organizations of the Roman Empire, whose well-made roads led to the pillars of Hercules on the west and to the waters of the Danube on the east and beyond. The same providence of God that had prepared the soil selected the special psychological moment for the seed-sowing, and on the first Pentecost, Peter stood up in the midst of that throng in the market place and preached the first great missionary sermon, a verbatim report of which is given to us by Luke the Evangelist and in Greek, too, that all the world might read it (Acts ii). There were 3,000 converts made that day. The same chronicler tells later on of the missionary journeys of Paul and of the many neophytes that were baptized into the Church. Finally both Peter and Paul came to the city of Rome, and there the Prince of the Apostles set up his throne under the shadow of the throne of the imperial Cæsars, and there it has remained ever since, and out from Rome, and with the authority of the Roman pontiffs, have gone the missionaries that have converted the heathen world to Christianity. Into Italy they went, and beyond into Gaul and Hispania and into the forests of Germany, and along the Danube into the regions of eastern Europe. Before three centuries went by the missionaries with Roman Catholic ordination celebrated the divine mysteries and with Roman Catholic consecration exercised ecclesiastical jurisdiction, and after they had preached Roman Catholic doctrine and had gathered the fruits of their labors, they brought them to the feet of the Roman pontiff for his blessing. A good type of this work is seen in the conversion of Britain. Pope Eleutherius (178 A.D.) sent Fugatus and Damianus to Britain at the request of Lucius, a British chieftain, and an incipient hierarchy was established. (Bede, I, ch. iv); (Tertullian, Adv. Hær. 1).

During the persecution of Diocletian (303 A.D.) many Christians in Britain were done to death and the British martyrology was headed by the illustrious Saint Alban. The happy effect of the change that was wrought by the edicts of Constantine was a source of joy in Britain, because Constantine's mother, Helena,

was the daughter of a British prince, and his father, Constantius, was converted and died in the faith at York in Britain. (Euseb. in 'Vitæ, 17). When the Pelagian heresy began to disturb the faithful of Britain at the instance of the deacon Palladius, Pope Celestine sent Germanus of Auxerre, in his own stead, to drive out the heretics. (Saint Prosper's 'Chronicle, 429 A.D.). So with more or less fervor of piety (Gildas, ch. vii) Britain preserved the faith of the Roman Catholic Church "entire and inviolate" and maintained the succession of British bishops up to the time of Saint Augustine, whom Pope Gregory the Great (597 A.D.) sent to England to convert the Anglo-Saxon, and for a thousand years afterward all spiritual jurisdiction was from Rome.

The same story is true in Ireland: Saint Patrick was sent by Pope Celestine; Saint Boniface went into Germany with a similar message and authority, and in a like way Denmark and the Scandinavian Peninsula were brought in subjugation to the yoke of Christ. The missionary went first, and as has been done in India and in China in the 19th century, then gradually the native churches began to grow in numbers, a bishop was sent with consecration and authority from Rome, and the nascent church assumed definite organization until in the course of time it grew into hierarchical perfection. Looking at the missionary work of the Roman Catholic Church from one point of view, there are no foreign missions, because she is a worldwide organization, at home in every land.

This work of evangelizing the countries of Europe went on with more or less ardor all through the Middle Ages. The barbarian races rushed in at the breaking up of the Roman Empire and while the military power was too weak to stem the onward rush, still the spiritual masters of the Church met them and chastened their fierce, warlike spirits, and made them submissive to law and order. The vast monastic system grew up. Canon Farrar says:

"Under the influence of Catholicism the monasteries preserved learning and maintained the sense of the unity of Christendom. Under the combined influence of both, grew up the lovely idea of chivalry molding generous instincts into gallant institutions, making the body vigorous and the soul pure, and wedding the Christian virtues of humility and tenderness to the national graces of courtesy and strength. During this period, the Church was the one mighty witness for light in an age of darkness, for order in an age of lawlessness, for personal holiness in an epoch of licentious rage. Amid the despotism of kings and the turbulence of aristocracies it was an inestimable blessing that there should be a power which by the unarmed majesty of simple goodness made the haughtiest and boldest respect the interests of justice, and tremble at the thought of temperance, righteousness and judgment to come."

In

The Crusades were but great witnesses to the missionary power of the Church, and they did not a little to break the power of Islam and save Europe from Mohammedan blight. the 11th century came the great preaching orders, notably the Dominicans and the Franciscans, and for the next three centuries the voices of these missionaries were heard in every corner of the civilized world. The fall of Constantinople and the consequent spread of the city's learned men through the West was a new leaven to awaken the European mind, and the invention of the astrolabe, together with the art of printing from movable types, gave a new impetus to the missionary movement. Columbus was filled with this spirit, and one

or his deepest purposes was to find a shorter way to India and the East in order to bring the gospel to the people who sat in darkness and in the shadow of death. His expedition from Palos was a profoundly religious affair, and on his return from the newly-discovered continent he brought six dusky savages, who were duly instructed and baptized, and Queen Isabella stood at the font of baptism as their godmother. These six converts to Catholicism (1498) have become the 14,000,000 Catholics of the United States to-day. Other discoverers followed Columbus, and while their voyage was in many instances a search for the "Golden Fleece," yet they invariably brought with them missionaries, and wherever they landed their first act was to erect the cross and gather the natives to listen to the tidings of salvation. The Cabots planted the cross on Cape Cod 120 years before the landing of the Puritans at Plymouth Rock. Champlain, who, as Bancroft says, "considered the salvation of one soul more important than the conquest of an empire," opened the Northwest to civilization. Cortez introduced missionaries among the Indians of Mexico, and La Salle, who had been trained in a Jesuit novitiate, brilliant, restless, daring, went by the way of the Great Lakes and down the Mississippi and opened the West to missionary effort.

While the stories of the wonderful Western World were being whispered in Europe a little knot of ardent spirits gathered about Ignatius Loyola at Paris and plighted their vows to work for God. One of the number was Saint Francis Xavier, who within two decades preached and baptized hundreds of thousands in India and penetrated to the very gateway of China. During the 16th century fierce religious dissensions broke out in Europe, and the German and English nations were lost to the Church, but the Jesuit missionaries, together with the Franciscans and Dominicans, made a mighty recompense for the losses in Europe by the gains they secured in India among the Brahmans, in China among the Confucianists, in South America among the Indians and in North America among the savages.

The 16th and 17th centuries were marvelous in the record of missionary triumphs. China had been a sealed book for 2,000 years, but "Where neither merchant nor traveler has penetrated the Roman Catholic missionaries have found their way." (Gutzlaff, 'China Opened,' Vol. I, ch. 6). They brought to Europe exact knowledge of the hidden empire and they did it in defiance of every menace of torture and of death. In 1583 Father Ricci landed at Canton, and for 27 years, in the habit of a Bonze or a Literati, he pursued his way to the imperial throne and baptized many princes of the reigning family. When he died there were more than 300 churches in the different provinces (Gutzlaff, 'History of China,' Vol. II), and by his public interment, with the emperor's official sanction, Christianity was legalized in China (Abbe Huc, Tome II). He was succeeded by Father Adam Schaal, S.J., who taught the Chinese all they know of mathematical science, and later on by other missionaries. The storm of persecution came and "more than 300 churches were either destroyed or converted to profane uses, and more than 300,000 Christians were abandoned to the fury

of the heathen" (Du Halde). The story of their dreadful sufferings, their fierce tortures and their agonizing deaths read like the acts of the martyrs in the early Roman persecutions. In the meantime the evangelization of the Philippines was going on. Three centuries of effort has left 6,000,000 of the Malay race deeply imbued with the principles of Christianity, so that Peyton (Episcopalian) was able to write of them:

"I found in all the towns a magnificent church. I attended mass several times, and the churches were always full of natives, even under unfavorable circumstances, on account of the military occupation. There are almost no seats in these churches, the services lasting from an hour to an hour and a half. Never in my life have I observed more evident signs of deep devotion than those I witnessed there the men kneeling or prostrated before the altar, and the women on their knees or seated on the floor. Nobody left the church during the services, nor spoke to any one. There is no sectarian spirit there. All have been instructed in the creed, in prayer, in the ten commandments, and in the catechism. All have been baptized in infancy. I do not know that there exists in the world a people as pure, as moral, and as devout as the Filipino people. (Report of Philippine Commission)."

South America, too, had been traversed by the missionary, and the Indians of the Andes as well as the wild tribes of Paraguay had accepted the religion of Christ. Whatever the races of South America and of Mexico know of Christianity to-day, they have learned it from the missionaries of the Roman Catholic Church.

Since the year 1622 the work of the "Missions" has been so specialized as to make it a department of Church administration. In that year Pope Gregory XV canonically instituted the Congregation de Propaganda Fide and gave to it the duties of Church extension. The cardinal prefect of the Propaganda is second only to the Pope himself in power, for he has jurisdiction over all so-called missionary countries. The present prefect, the venerable Cardinal Gotti, is assisted by 25 other cardinals and as many consultors, making a quasi-senate for the administration of Church affairs. Affiliated with the Propaganda there are a half a hundred colleges and seminaries for the education of the natives of the missionary countries, and in these colleges most of the languages of the civilized and uncivilized world are taught. The Propaganda had a polyglot press for the printing of literature.

In 1862 Pope Pius IX instituted a special congregation for the affairs of the Oriental churches, for the Roman Catholic Church exercises a jurisdiction not only in Europe but over portions of the ancient Eastern churches whose beginnings are traceable to the Apostles other than Saint Peter, and claims a jurisdiction over them all through the primacy of Saint Peter. These churches in communion with the Pope are united in a complete doctrinal life, that is, all and every one of the dogmatic teachings of the Roman Catholic Church are accepted by the adherents of these Eastern churches, though they are permitted to retain their ancient liturgies which may be peculiarly their own, and they are not obliged to conform in all matters of discipline, as, in some instances, a married clergy is permitted among them. A distinction has always been made between the acceptation of the dogmatic formularies and the toleration of varying rites and ceremonies. In the former the Church is most exacting, she never permits the least variation in the letter or the spirit of her teaching, but like an indulgent mother she permits her children to