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Rh principle of not aiming at any assimilation of rites, but only at “the full and perfect union of faith” (Encyclical Praeclara gratulationis of June 1894). This principle has even been carried to the extent of recognizing several bishops having jurisdiction over the adherents of various rites in the same see; thus there are three uniat patriarchs of Antioch (Graeco-Melchite, Maronite and Syrian).

Exact statistics of the membership of the Churches of the Oriental rite are almost impossible to obtain; the numbers of their adherents, moreover, are apt to vary suddenly with the shifting currents of political forces in the East, for political factors have always played a considerable part in these movements towards reunion or the reverse. In 1908 their numbers were estimated at approximately 5,500,000. The Churches of the Oriental rite fall under four main divisions: Greek, Armenian, Syrian, Coptic; and—with the exception of the Armenian—these are again subdivided according to nationality or to peculiarities of cult or language. The Churches may be further grouped according to the character of their constitution, i.e. (1) those having their own rite only in a restricted sense, since they have no hierarchy of their own but are subordinate to Latin bishops, i.e. the Greeks in Italy (Italograeci), the scattered Bulgarian Uniats, the Abyssinians, some of the Armenians and the “Christians of St Thomas”; (2) those having their own bishops and sometimes their own metropolitans, as in Austria-Hungary; (3) the Eastern patriarchates.

Geographically, the Uniat Churches may be grouped as follows:—

(A), where their association with the Roman Church is at once the oldest and the most intimate.

(1) The Italograeci. These are distributed in scattered groups throughout Italy, but are most compact in Apulia and Sicily, and number in all some 50,000. They are under the jurisdiction of the Latin diocesan bishops, but their priests are ordained by bishops of their own rite specially appointed by the pope.

(2) The Uniat Churches of Austria-Hungary. With the exception of the Armenian, these are all of the Greek rite, but are divided according to nationality and ritual language into the following groups:—(a) Ruthenian Church.—This, though still the most important numerically of all the Uniat Churches, is but a fragment of the Church which proclaimed its union with Rome at the synod of Brest in Lithuania in 1596, a union which, after long and bitter resistance, was completed by the submission of the dioceses of Lemberg and Luzk in 1700 and 1702. The Church was broken up by the successive partitions of Poland, and those parts of it which fell to Russia were, notably under Catherine II. and Nicholas I., forcibly absorbed into the Orthodox Church. The Church, however, still numbers some 3,000,000 adherents in Galicia, and 500,000 in Hungary. In Galicia it has an independent organization under the Greek-Catholic archbishop of Lemberg, with two suffragan sees: Przemysl, for West Galicia, and Stanislawov for East Galicia. In Hungary there are two bishoprics, Munkacz and Eperies, under the Latin primate of Hungary, the archbishop of Gran. The Serb bishopric of Kreutz in Croatia, under the Latin archbishop of Agram, may be also grouped with the Ruthenian Church, since the rite is identical. Its adherents number from 15,000 to 20,000. The liturgical language of the Uniat. Slav Churches is Old Slavonic, and, so far as their rite is concerned, they differ from the Orthodox Slav Churches only in using the Glagolitic instead of the Cyrillic alphabet. (b) Rumanian Church.—This numbers about 1,000,000 adherents and has its own organization under the metropolitan of Fogarasch or Alba Julia, with three suffragan sees: Lugos, Gross-Wardein and Szamos-Uvjár. It has had its own ritual language since the 17th century. (c) Armenian Church.—This numbers in Austria-Hungary only some 4000 to 5000 members. It has an archbishopric at Lemberg, which has jurisdiction also over the Uniat Armenians at Venice.

(3) Uniat Churches in Russia and Turkey in Europe. (a) In Russia the Uniat Ruthenian Church (see above) ceased to exist with the incorporation of the little Polish diocese of Chlem in the Orthodox Russian Church under Alexander II. in 1875. The Holy See, however, has never withdrawn its claim to jurisdiction over it, nor have the Ruthenians ever been wholly reconciled to their absorption in the Russian Church. The ukaz of Nicholas II. (Easter, 1905), granting liberty of worship, produced a movement in the direction of Rome; but this appears to have been checked by the refusal of the government, even now, to recognize in Russia a Roman Catholic Church of the Greek rite. Converts to Rome have, therefore, to accept the Latin rite (see Prince Max of Saxony, Vorlesungen über die orientalischen Kirchenfragen, 1907). The scattered communities of the Uniat Armenian Church in Russia are subordinate to Latin vicars apostolic. The Uniat Armenian Church in the Caucasus, however, is under the jurisdiction of the patriarchate of Cilicia. (b) In European Turkey the Uniat Churches are represented by tiny groups, scattered about the Balkan Peninsula, attached to Latin “missions.” The movement in favour of the union of the Bulgarian Church with Rome, which grew up in 1860, was the outcome of the national opposition to the Greeks, and with the establishment of the Bulgarian exarchate in 1872 it died away. There are not more than 10,000 to 15,000 Uniat Bulgarians, who have been ruled since 1883 by three vicars apostolic. The Uniat Armenians and Melchites in Constantinople belong to the Eastern patriarchates.

(B) .—The Uniat Churches in Asia and Africa occupy a peculiar position in so far as Rome has recognized the traditional rights of the patriarchates (see, e.g., Leo XIII.'s encyclical Praeclara gratulationis of June 1894), and they therefore enjoy almost complete autonomy; thus the patriarchs nominate their own suffragans and have the right to summon synods for specific purposes (see ).

There are six Uniat Patriarchates:—

(1) The Patriarchatus Ciliciae Armenorum. The Armenian patriarch, whose jurisdiction embraces the Catholic Armenians in the Balkan Peninsula, in Russian Armenia and in Asiatic Turkey, formerly resided in Lebanon, but has had his seat since 1867 at Constantinople. Under him are 19 dioceses, including a small one in Persia. The number of Catholic Armenians under his jurisdiction is, roughly, 100,000 (see ).

(2) The three patriarchates of Antioch. (a) The Melchite (Patriarchatus Antiochenus Graeco-Melchitarum). The patriarch resides in the monastery of Ain-Traz in the Lebanon and has jurisdiction over all the Uniats of Greek nationality in the Turkish Empire, who number about 120,000. Under him are 3 archbishops and 9 bishops (see ). (b) The Maronites (Patriarchatus Antiochenus Syro-Maronitarum), whose seat is in the Lebanon. The patriarch has jurisdiction over about 500,000 people (see ). (c) The Syrian (Patriarchatus Antiochenus Syrorum). The patriarch, who resides at Mardin near Diarbekr on the upper Tigris, is obeyed by from 15,000 to 20,000 people, who represent a secession from the Jacobite Church (see ). He has 3 archbishoprics and 5 bishoprics under his jurisdiction.

(3) The Chaldaeans (Patriarchatus Chaldaeorum Babylonensis). The patriarch has jurisdiction over the Uniat Nestorian Church, which numbers, roughly, about 50,000 adherents, and is divided, under the patriarch, into II dioceses (see ).

(4) The Coptic (Patriarchatus Alexandrinus Coptorum). This was founded on the 26th of November 1895 by Pope Leo XIII. The patriarch, who was given two suffragan bishops, has his seat at Cairo. The number of Uniat Copts is nominal.

(5) The Uniat Abyssinian Church. This has scarcely any adherents. Such as there are are under the authority of a vicar apostolic residing at Keren.

(6) The Christians of St Thomas (Malabar coast). For these Leo XIII. established in 1887 three special vicariates apostolic (Vicariatus apostolici Syro-Malabarorum); the vicars apostolic are Latins, but have the right to pontificate and to confirm according to the Syrian rite. The number of Christians of St Thomas in the obedience of Rome is said to be about 100,000.
 * (W. A. P.)

The term “Romish Catholique” is as old as the days of Queen Elizabeth. It is not happily chosen, for catholic means universal, and what is universal cannot be peculiar to Rome. But the term is inoffensive to Roman Catholics, since it advertises their claim that communion with the see of Rome is of the essence of Catholicity, and to Protestants, since it serves to emphasize the fact that the religion of modern Rome differs widely in many important respects from that of the undivided medieval Church. The change has brought both good and evil. Protestant controversialists have some show of reason on their side when they argue that Luther saved the Roman Church by forcing it to put an end to many intolerable abuses. On the other hand, under stress of his revolt the papacy could not but develop in a strongly anti-Protestant direction, laying exaggerated emphasis on every point he challenged. The more fiercely he denounced infallibility, the confessional, the sacramental system, the larger these things bulked in the eyes of Rome.

Not that this consequence showed itself at once. The Reformation was well established before it attracted any serious