Although this breach was patched up after the death of the Emperor Michael, difficulties broke out again between the East and the West from time to time, until finally in the eleventh century, when Michael Cerularius, patriarch of Constantinople, opposed the Western Church with respect to their making use of unleavened bread in the sacrament, their observation of the Sabbath, and fasting on Saturdays, charging therein that they lived in communion with the Jews. Pope Leo IX. replied, and in his apology for the Western Churches, declaimed warmly against the false doctrine of the Greeks, and ended by placing on the altar of Santa Sophia, by his legates, a deed of excommunication against the Patriarch, Michael Cerularius. This was the final rupture. From that time the mutual hatred of the Greeks and the Latins became insuperable, insomuch that they have continued ever since separated from each other's communion. [9] Though both the Greek and the Protestant Churches are separated from the Roman Catholic Church, yet there is no union or fellowship between them; on the contrary, they hold doctrines so opposite that union between them is out of the question. At least so remote is the prospect, that all attempts at union have been ineffectual. Turn now to Protestant Christendom. Surely we shall find a union of organization and agreement of sentiment here! But no; division, on the contrary, is multiplied. Protestant Christendom is divided into numerous sects between some of which the gulf of separation is almost as broad and deep as that which separates Protestants from Catholics. Such is the distracted condition of Protestant Christendom that sects are daily multiplying, and confusion is constantly increasing. Nor can one refrain from saying with Cardinal Gibbons, that "This multiplying of creeds is a crying scandal, and a great stumbling-block in the way of the conversion of the heathen nations." [10] And I will add, equally a stumbling-block to the conversion of the unbelievers living among Christians. This last class of persons named, the unbelievers living among Christians, we must now consider; and note the effect of their assaults upon Christianity. They are, for the most part, without organization; without unity of purpose, except in so far as they are united in their disbelief of revealed religion. Their position being essentially a negative one, the incentive to organization is not active. It requires unity of purpose and organization of effort to build; those who content themselves with pointing out the defects, real or imagined, of the work of the builders, or saying the structure does not answer well the purposes for which it was erected, feel no such necessity for organization as the builders do.