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RUSSIA Orthodox and the affection of Catholics. The generosity of the Catholics, especially Poles and Lithuanians, is considerable, and therefore the financial circumstances of the Catholic clergy are of the best, notwithstanding the fact that the stipends which it receives from the Russian Government are exceedingly small: parish priests receive from 230 to 600 roubles a year, and canons have the same stipend. The people are very pious, and their pilgrimages to the sanctuaries are frequent. At the Feast of the Assumption, the sanctuary of Czenstochowa is visited at times by as many as 1,000,000 pilgrims. The sanctuary of Our Lady of Ostrabrama, at Vilna, is also a center of many pilgrimages, and the streets that lead to it are always crowded with people on their knees.

The Catholic clergy in Russia is unable to contribute efficiently to the propagation of the Faith, for its zeal is trammelled by very severe laws. In 1908-1911 many priests were fined, imprisoned, and even exiled for having baptized children of mixed marriages; nevertheless the clergy contributes in some measure to the work of the union. There had been hopes of restoring the Uniate Church in Russia through the agency of three or four Russian priests who were converted to Catholicism; and two chapels of the Slav Rite sprang up, at St. Petersburg and Moscow. In 1911, however, the Russian Government closed the two chapels, and forbade the exercise of their ministry by the converted priests, one of whom returned to the schism.

The Catholic clergy, and Catholics in general, abstain from taking part in politics; but they do a great deal for the moral and intellectual development of their fellow-countrymen. The Poles are the staunchest supporters of Catholicism and Polish nationalism in Russia. The Lithuanian clergy has taken a very active part in the awakening of Lithuanian nationalism, the restoration of the Lithuanian language to the churches of Lithuania, and the development of Lithuanian literature. From these points of view, therefore, both the Polish and Lithuanian clergy have rendered great service to their respective nationalities. It is to be regretted, however, that there should frequently arise at Vilna, between the Polish and the Lithuanian clergy, disputes that are at variance with Catholic interests. The intellectual development of the clergy, as yet, is not all that might be desired. The seminaries, in all that concerns the admission of young men, are at the mercy of the government, which, possibly, prevents the more desirable youths from entering those establishments. For the rest, the course of studies in those seminaries is not very complete. At present, however, an intellectual and moral reform in these establishments is being sought: a considerable number of Catholic priests go to foreign countries to complete their studies in Catholic universities, and upon their return to Russia teach in the seminaries. The Catholic Press, also, which had been kept at a low standard by the Russian censorship, has improved greatly of recent times. In 1909 the seminary of Wladislaw began the publication of the "Duchowni Kaplan", a monthly periodical that is on a level with the most learned Catholic publications of Europe. Other Catholic periodicals are published at Warsaw, Vilna, Sandomir, etc., and seek to neutralize the anticatholic propaganda, and the propaganda of atheism, which latter has its center at Warsaw, where it publishes its organ the "My≈õl Nepolegla" (Independent Thought).

The chief center of Catholic study in Russia is the Roman Catholic Ecclesiastical Academy of St. Petersburg, established in 1833, in place of the seminary of Vilna, which was considered the university of the Catholic clergy in Russia. The academy has a rector, an inspector, a spiritual director, 15 professors, and a librarian. The dioceses send to this establishment their best students, who after a course of four years receive the Degree of Master of Theology. It has 60 students. Among its professors mention should be made of Mikhail Godlewski, author of important publications on the history of Catholicism in Russia; and Stanislaus Trzeciak, the author of an important work on the literature and religion of the Jews at the time of Christ ("Literatura i religija u ≈ºydów za czasów Chrystusa Pana", Warsaw, 1911).

The sect of the Mariavites is treated in the article Poland.

THE ORTHODOX CHURCH OF RUSSIA.—Russian writers ordinarily divide the history of their national church into five periods. The first, from 989 to 1237, was the period of the diffusion of Christianity in Russia. Christianity was spread slowly, but the want of culture among the people caused pagan superstitions to be maintained under the external appearances of Christian rites. The conditions of the lower clergy, both as to culture and to apostolic spirit, were wretched. Monastic life began to flourish in Russia, when the monk Anton, coming from Mount Athos in 1051, established himself in a grotto near Kieff, and collecting about him various followers, among them the famous Blessed Theodosius Petcherski, laid the foundation of the great monastery called Kievo-Petcherskaja. This monastery became a focus of culture in the development of Russia, and is rightly considered a national monument of that country. Monasticism was so generally spread in the twelfth century that in the city of Kieff alone there were seventeen monasteries.

During this first period the Russian Church was totally dependent upon the Church of Constantinople, and was governed by the Metropolitans of Kieff, the list of which opens with Leo (dead in 1004), and closes with the Metropolitan Josef in 1237. According to Golubinski this first list contains twenty-four names. Some of them, Mikhail, Ilarion, Ivan II, Ephraim, and Konstantin were placed upon the calendar of the saints. One of the most famous saints of this first epoch was St. Cyril of Turoff.

The second period, from 1237, in which year begin the Mongolian invasions and the progressive development of the power of northern Russia, extends to 1461, when Orthodox Russia was divided into two metropolitanates. During this period, Russia was governed by the Metropolitans of all Russia, the list of whom begins with Cyril III (1242-49), and closes with St. Gona (1448-61). Among these metropolitans, St. Pioter (1308-26), St. Alexei (1354-78), and St. Gona (1448-61) were raised to the honors of the altar of the Russian Church. The latter fought against the Tatars; while several Russian princes suffered martyrdom for their Faith and were canonized. Some few missionaries attempted to spread Christianity among the Tatars. In 1329 two Russian monks, Sergei and Germanus, founded the famous monastery of Balaam, on an islet of Lake Ladoga. In the second half of the fourteenth century St. Stephen, Bishop of Perm (d. 1396), preached Christianity to the Zyriani. The efforts of the Russians, however, to win Lithuania over to the schism were not crowned with success. During this period, there were eighteen eparchies in Russia. The Russian bishops gradually leaned towards Moscow, which had aspirations to spiritual supremacy. The moral and intellectual conditions of the clergy were very low. Towards the latter end of the fourteenth century, there arose the heresy of the Strigolniki, who rejected the hierarchy. Monasticism attained its highest development, there appearing 180 new monasteries. St. Sergei Radonejski (dead in 1392), a saint whom popular legends represent as endowed with supernatural powers, became the legislator of the new monasticism. At Sergievo, 40 miles from Moscow, he founded the celebrated monastery of the Most Holy Trinity, a