Constantine’s empire has vanished, but his Church remains; and it speaks to us, as Dean Stanley says, in the only living voice which has come down to us from the Apostolic Church: the State Churches of Europe, including even the pretentious one at Rome, are but its children. It is the pattern and model for them all. Greek was the original tongue of the early Christians. It was at Antioch, a Greek city, the birthplace of Ignatius, of Chrysostom, of John of Damascus, that they were first called by the name which now denotes the noblest form of human development. In the Old World or the New, the Councils to which Churchmen in all ages have referred, as of equal, or almost of equal, authority with the Bible, were Eastern. In them the Pope of Rome was considered but as a Bishop in the midst of his equals. The great fathers of the Church wrote in Greek. Dean Stanley says, the earliest fathers of the Western Church, Clemens, Irenæus, Hermas, Hippolytus, did the same. St. Mark first preached his Gospel at Alexandria. St. John established a school at Ephesus, and Polycarp at Smyrna. The very word theology, as Dean Stanley remarks, arose from the peculiar questions agitated in the East. If there be such a thing as apostolical succession, the Greek Church has it. To this day, the English Church owes much to the East; the direction for holding of Easter is of Alexandrian origin, and on every Sunday, in the “Kyrie Eleison,” the “Gloria in Excelsis,” in part of the “Te Deum,” and the prayer of St. Chrysostom, English Churchmen borrow from the service of the Church of Constantine. In Queen Elizabeth’s time it was enacted that the Councils of Nicæa, Constantinople, Ephesus, and Chalcedon were equally judges of heresy as the High Court of Parliament with the assent of the English clergy in their Convocation. No wonder, in these days, when Churchmen are prone to rely on Church claims rather than on Bible teaching—when, of little faith, and timid as to the future, they trust rather to hazy traditions than to living truths—no wonder the Greek Church has become to them an object of special reverence; that they long to form a union with it. Though proud of its superiority, it regards them as little better than Roman Catholics—Roman Catholics as a Greek once said to the writer, without the Pope.