We think that the reason of the grave charge of schism, heresy, and apostacy from the fundamental, constitutive principles of the Catholic Church, which we have made against the higher clergy of Constantinople, will now be apparent to every candid reader. The history of their action in relation to the Church of Greece proves that their principles and policy tend to disintegrate within itself still more that portion of Christendom which they have alienated from the communion of Rome and the West, and thus to increase the force of the movement of decentralization, and to augment the number of separate, local, mutually independent, and hostile communions. That the natural tendency of this principle is to produce dogmatic dissensions, and to efface the idea of Catholic unity, is too evident from past history to need proof. It is only neutralized in the East by the stagnation of thought, and the consequent immobility of the Oriental mind from its old, long established traditions. The essentially schismatical _virus_ of the principle is in the subordination of organic, hierarchical unity to the temporal power and the civil constitution of states, or the church-and-state principle in its most odious form, which was never more grossly expressed than in the letter above cited of Anthimus. This principle not only tends to increase disintegration in the church, but to bar the way to a reintegration in unity, and to destroy all desire of a return to unity, as is also amply proved by the acts of the clergy of Constantinople. A schismatical principle held {11} and acted on in such a way as to make schism a perpetual condition, and thus not merely to interrupt communion for a time but to destroy the idea of Catholic unity, becomes heretical. Moreover, when doctrinal forms of expressing dogmas of faith, or particular forms of administering the rites of religion, are without authority set forth as essential conditions of orthodoxy, and made the basis of a judgment of heresy against other churches, those who make this false dogmatic standard are guilty of heresy. This is the case with the clergy of Constantinople, who make the difference respecting the use of "Filioque" in the Creed the pretext for accusing the Latin Church of heresy, and who deal similarly with the doctrine of purgatory, and the questions respecting unleavened bread in the eucharist and immersion in baptism. They have constantly persisted in their effort to establish an essential dogmatic difference between the Latin and Greek Churches and to make the peculiarities of the Greek rite essential terms of Catholic communion, in order to widen and perpetuate the breach between the East and West, and to maintain their own usurped principality. They have been the authors of the schism, its obstinate promoters, the principal cause of thrusting it upon the other parts of the Eastern Church, and the chief instrument of thwarting the charitable efforts of the Holy See for the spiritual good of the