It is an easy matter for us in these days, with our national liberty and recognition of the Christian faith; with the noble souls around us who are the products of centuries of grace; with wealth, and all that Christian work calls for to its aid, to look disparagingly upon the Church of the East, the mother of us all, as she lies in sore straits despoiled of her splendour, and trampled under the heel of the Turk. Well we know the theory of cross-bearing, but, in comparison with the Church of the East from the very earliest down to the present day, we know but little of its practice. Our laurels are not too firmly knit upon our brows: let us take heed, and let us exercise the grace of charity and a spirit of sympathy. But our prejudices, which are, as usual, due to imperfect knowledge, culpable or otherwise, charge this Church, which claims to be Orthodox, with being heretical in doctrine and worship. To put the common view, this Church, which is the repository of Apostolic doctrine, and from which we, in common with others, have derived, has, along with the truth, a large admixture of error, which renders her dangerous and to be avoided. We, who plume ourselves on the orthodoxy of our doctrines and purity of worship, have a remarkable facility for detecting and magnifying the errors of others: of creating them where they do not exist, and of exaggerating them where they do. This facility has this advantage, that it keeps our eyes away from ourselves and from the errors which are nearer home. Like the beams of the winter sun which have little warmth in them, the line of our vision is somewhat oblique. This is a subject much too large to occupy our attention to any extent here. It may be enough to remark in regard to the major charges, that nowhere does the Eastern Church address worship, either to the Mother of our Lord, or to the saints and angels. They are venerated and invoked, but worshipped, never. Worship, as we understand it, is addressed to the Triune God, and to Him alone. This is a rather dangerous subject to touch, and this is not the place to safely approach it; but it may suffice to say that we might be a great deal the better, and none the worse, and it might be comforting and strengthening in times of affliction and trial, to realise more than we do, that our Lord wore our flesh when He sojourned with us on the earth, and that He derived His humanity from Mary. We might thus even be induced to use Her name with greater veneration and affection than have yet characterised our references to Her, when these have had to be made, and so aid the fulfilment of Her own prophecy, "Behold, from henceforth, all generations shall call me blessed." And might it not be good for us to remember that there _are_ saints and angels, and that we are "compassed about with so great a cloud of witnesses?" Who doubts the fact? Do not they who tacitly ignore the existence of the Blessed Dead?