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rite. They administer baptism by a triple immersion; confirmation is administered in immediate connection with baptism, even in the case of infants, and it is administered by priests, and not, as among the Latins, by bishops exclusively. As to the eucharist, the Greeks admit the real presence of Christ, the transubstantiation of the elements, the propitiatory sacrifice, and (although this has been denied by Protestants) the adoration of the host (see Renaudot, Liturg. Collectio, i. pp. 22, 23). But they differ from Catholics in the use of leavened bread, in administering the communion in both kinds, and in administering it in this form even to children. In the sacrament of penance, they recognize, like the western Catholics, auricular confession, priestly absolution, and penitential works; and although they differ from the Latins as to the use of indulgences, they admit the principle upon which their use is founded, and even their applicability to the dead. The peculiarities of their use of extreme unction have been already detailed. See EXTREME UNCTION. In the sacrament of holy orders, they have many peculiar observances. See ORDERS, HOLY. The most striking point of difference regards clerical celibacy. The Greek church recognizes the excellence of virginity, and the fitness of its observance by those engaged in the ministry, so far as to prohibit marriage altogether to bishops (who are always chosen, in consequence, from the monastic, and not the secular clergy); to forbid priests or deacons to contract marriage after ordination; to forbid to all, without exception, a second marriage, or marriage with a widow; and to require of married priests that they shall live separate from their wives during the time when they are actually engaged in church services. But they not only permit married candidates to be advanced to deaconship and priesthood, but even require, as a general rule, that they shall be actually married before they can be admitted to orders. While admitting marriage to be a sacrament, they hold it to be dissoluble in case of adultery, and they regard fourth marriages as utterly unlawful. On the condition of souls after death, they do not admit with western Catholics a purgatorial fire, but they admit the principle of the intermediate state of purgation, and of the practice of prayer for the dead. They also admit the intercession of saints, and the lawfulness of invoking them, especially the Holy Virgin Mary, and of honoring their shrines and relics. They do not permit the use of graven images, with the exception of that of the cross; but they freely receive and pray before pictures, which they hold in high honor, and on which they lavish the most costly ornaments of gold, jewels, and other precious things. In their belief of the merit of good works, and especially of fasting, they go even further than Roman Catholics. Besides four yearly fasts-the forty days of Lent, from Pentecost to the feast of saints Peter and Paul, the fifteen days before Assumption day, and the six weeks before Christmas-they observe the Wednesdays and Fridays throughout the year as fasts. Their liturgy shall be described hereafter (see LITURGY); for the present, it will be enough to say that, in splendor of ceremonial, they are not inferior to the westerns. Instrumental music, it is true, is forbidden in the churches, but singing is universally in use. In public prayer the kneeling posture is used only at pentecost; at ordinary times they stand, the body being turned towards the east. The use of the sign of the cross is habitual among them. The monastic institute has subsisted in the Greek church from the earliest times, and numerous convents of both sexes are dispersed over the east, which follow almost exclusively the rule of St. Basil. The abbot is called Hegumenos, the abbess, Hegumené; if several convents be subject to a single abbot, he is called Archimandrite. Both monks and nuns are bound by vows of celibacy. With both, the duty of manual labor is a leading observance; the nuns, like their western sisters, apply themselves to the care of the sick, and to the education of young females.

As regards the separate constitution of the three great sections of the Greek church, it will be enough to say that the church in the Turkish empire has remained subject to the patriarch of Constantinople, who from the beginning enjoyed a continued but precarious protection from the sultan, and even held as regarded his own flock, a civil pre-eminence, with the rank of a "pasha of three tails." But in return for this civil status, the Porte claimed the right of appointing and also of deposing the patriarch, a right which was habitually exercised as a matter of purchase and sale, and which led to the grossest simony, not only as to the patriarchate, but in the entire ecclesiastical system. Formerly, the metropolitan of Russia (afterwards patriarch) was subject to the patriarch of Constantinople, as also the bishops of the modern kingdom of Greece; but both churches are now independent of Constantinople. The patriarch of Constantinople. Jeremias II., in the year 1589, consented to the creation of a separate but dependent patriarch: and this dependence continued until the time of Peter the great, by whom the partriarchate was first suspended and afterwards abolished, the Russian church being now governed by what is called the holy synod, an ecclesiastical commission appointed by the czar. The independence of the church of the kingdom of Greece dates from the revolution. The "organic law of Epidaurus," of Jan., 1822, proclaimed the oriental Orthodox church as the church of the state, and soon afterwards measures were taken to organize this church in the new kingdom. For a time, the patriarch of Constantinople hoped to preserve his ancient authority; but the president of the new state, Capo d'Istrias, firmly resisted, and, after many preliminaries, the new church was formally organized by a decree of July 15 (27), 1833, on a plan in great part borrowed from the constitution of the Russian church, as settled by Peter the great.

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raying Boy. 5. Venus de Milo.

6. Zeus (restored), Phidias. 7. Head of Hermes. 8. Pallas Athene.

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