Three or four millions of Ruthenians are in the Austrian Provinces from which most of our immigrants come.

Under the Polish dominion, Roman Catholicism was forced upon the Ruthenians about three hundred years ago. The Jesuits were the instruments of this enforced conformity and accompanying p.rsecution. Concessions were made-the Greek rite was maintained and the priests allowed to marry. But only the higher clergy really accepted the papal supremacy, the lower clergy and the people remaining Greek Catholics. After the division of Poland, Russian Poland returned to the Greek Church.

Twenty-three and one-half million are orthodox Greek Catholics under the control of the Holy Synod in St. Petersburg. One million are Greek Catholics, under the Patriarch of Constantinople. Two and one-half millions are "Uniats" (i.e., Greek Catholics upon whom Roman Catholicism was forced) under the supremacy of the Roman Pope.

In ceremony and in creed all are one. They differ only in ecclesiastical government, the first acknowledging

the authority of the Synod in St. Petersburg, the second that of the Patriarch, and the third that of the Pope. The two orthodox bodies are antagonistic to the Uniats. All three are under the absolute control of Government. One-quarter of our immigrants are of the Greek Church, while three-quarters are Uniats.

A most interesting religious development is the formation of the Independent Greek Church of Canada. In Russia and Southern Europe there is a constant struggle between the Synod -a political instrument of Russiaand the Patriarchs, who seek to resist the increasing power of the Synod. In order that the Greek Catholics might acknowledge might acknowledge the spiritual authority of the Patriarchates, Bishop Seraphim, consecrated by Anfim, late Patriarch of Constantinople, was sent by the Patriarch of Jerusalem on a special mission to America. In the United States, where an independent Greek Church has been established, he ordained four priests. He came to Canada, it being a promising missionary field. Here he ordained thirty priests (here, as at home, no high

educational attainments being necessary, and many of these "priests" continuing to pursue their ordiBut these men nary occupations).

had no intention of placing themselves under the absolute control of any bishop. They had too long been under civil and ecclesiastical tyranny. They had tasted Canadian freedom. They became suspicious of Bishop Seraphim, who, they believed, was accepting overtures from the Synod in St. Petersburg. Finally a formal conference was held, with the result that there was organized on the 24th of August, 1903, the Independent

A YOUNG POLACK.

Greek Church of Canada. At this period, and subsequently, these leaders have been in communication with our Presbyterian brethren, and from them. have received valuable counsel and continued sympathy and help.

As to organization, this Church is democratic or Presbyterian in form. Everything is under the control of the Consistory (the Secretary of which, Mr. J. Bodrug, resides in Winnipeg, and from here visits the various colonies).

As to ceremonial, the Greek rite is maintained. The Patriarch of Jeru

salem is recognized as the spiritual head to the extent that his name is inserted in the proper place in the ritual (which would otherwise be a blank). They also "pray for King Edward" though some have not yet broken the habit of praying for Francis Joseph!). Hereafter ordination is to be perpetuated by the Consistory.

As to doctrines, they accept the Apostles' and the Nicene Creeds (they rather favor the adoption of the "filioque" clause, which they seem to have disliked because it was Roman Catholic). A Catechism is now in the press. This has been prepared by Mr.

M. A. Sherbinin, B.A., a Russian gentleman who is strongly evangelical, and who is at present working under the Presbyterian Church. This Catechism is practically that of the Free Churches of England and Wales, with the exception that the five additional sacraments are retained, though given a subordinate place.

As to the character of the movement and the spirit of its leaders, we may state that to understand this movement one must study the racial, the national, the political, the religious, and the linguistic conditions and prejudices of the Old Land, south-eastern Europe. These are not coincident,

and involve many intricate and perplexing relationships.

The Ruthenians have never forgotten their ancient freedom. They have some knowledge of responsible government. But they are restricted on every side. In Russia, the Ruthenian language is prohibited. In Galicia, Polish influence predominates and is almost identical with Roman Catholicism (a Ruthenian on becoming a Roman Catholic is called a Pole). In Bukowina, German influence is strong in politics and Roumanian influence in the Church. Everywhere government control is absolute-taxes oppressive, regulations exacting, the press under a strict censorship, and it is bitterly

THE SLAV CHILD-TYPE.

stated that "the priests are little better than the gensdarmes of the police." Liberty is the keynote of this new movement. "Light" and "liberty" are the two words most frequently on the lips of its leaders.

These leaders are men of the people, not well-educated, but intelligent, earnest, devout, and possessing gool common sense. They are eager to learn the English language, to adopt Canadian customs, to become Canadian citizens. To this end they welcome our sympathy and assistance.

In preaching, they state that they lay great emphasis on the study of the Bible, making that the final court of appeal. The use of the Ruthenian language and the familiar Greek ceremo..ial gives them access to the people. This ceremonial they regard as merely outward, and, as to form, indifferent, the stress being laid on the underlying spiritual truths. They even vary the rites in different colonies, for instance the giving of the Sacrament to children, concerning which there is a difference of opinion within the Greek Church. They contemplate many changes, but think that these should be made gradually, as the people are able to bear them. Although having no historical relatio ship to Protestantism, they cften call themselves Protestants. Their chief opponents are the Jesuits, of whom there are a number at work, speaking the language, using the Greek rite, and mirimizin the differences which separate the Greek and the Roman Churches.

The mass of the people are not closely identified with either party. They are waiting-hearing and observing. The independent priests are quite confident that, having tasted of freedom, the majority of the people will not again put themselves under the yoke of bondage to Rome. The people themselves are looking for fuller light.

How can we best help these people? Allow me to venture a few suggestions. They may at least afford an opportunity for discussion.

1. Would it not be a mistake to interfere directly with this work? Should we not rather allow them to work out their own salvation? We must choose one of three courses. We can oppose these reformers on the ground that they are not evangelical. We can act independently, to a certain extent and for a short time. Or we