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186 ence as they were the more obscure. They were sacred formulas, full of hidden, mysterious meanings, and, from being capable of divers interpretations, were the source of many singular theories and eccentric teachings, based on what was received as revealed of God.

The necessity of careful revision and correction of the books, the ritual, and the service of the Church was, at an early period, felt to be imperative by many having authority in both Church and State. In the sixteenth century Vassili IV. appealed to Constantinople for competent assistance. Maximus, a Greek theologian of vast erudition and earnest piety, was sent from Mount Athos, and assumed direction of the work. He was favorably received by the tsar, and supported by the more enlightened prelates of the Church, but his efforts were rendered futile by the unreasoning fanaticism of the people and the bigotry of most of the clergy, envious of honors shown to a foreigner. The metropolitan Daniel, an ambitious and intolerant Churchman, was a bitter opponent of the contemplated changes, and his hostility was increased by jealousy of Maximus's influence with the monarch; this mild and pious monk, an uncompromising defender of the laws and canons of the Church, soon fell a victim to court and clerical intrigue, and was condemned by a council for daring to tamper with the ancient and sacred formulas and rites.

Ivan IV., the "terrible" tsar, was deeply read in theological learning, and in early life evinced great solicitude for the Church. He resumed the task, commenced by his father, of correcting and purifying the books and ritual, and convened, for the purpose, the council known as that of the Hundred Chapters, in 1551. Its decisions, of which no authentic record remains, appear to have been tainted by the prejudices and the ignorance of the