lectured them on charity and concord! The patriarch’s great rival was Joachim of Ephesus. Undoubtedly the question of the most pressing importance with regard to the future of Eastern Christendom is the relation between Russia and Constantinople. The Oecumenical Patriarch is, of course, officially the superior; but the Russian Church is numerically by far the greatest, and the tendency to regard Russia as the head, not only of the Slav races, but of all orthodox nations, inevitably reacts upon the church in the form of what has been called pan-Orthodoxy. The Russian Church is the only one which is in a position to display any missionary activity. It has been a powerful factor in the development of several of the churches already spoken of, especially those of Servia and Montenegro, which are usually very much subject to Russian influences (Ῥωσσόφρονες or Ῥωσσώφιλοι). It has taken great interest in non-orthodox churches, such as those of Assyria, Abyssinia and Egypt. Above all, it has shown an increasing tendency to intervene in the affairs of the three lesser patriarchates.
In America the Russian archbishop, who resides in New York,
has (on behalf of the Holy Synod) the oversight of some 152
churches and chapels in the United States, Alaska
and Canada. He is assisted by two bishops, one for
Alaska residing at Sitka, one for Orthodox Syrians
residing in Brooklyn. There are 75 priests and
Orthodox Church
in America.
46,000 registered parishioners. The English language is
increasingly used in the services. The increase of Orthodox
communities has been very marked since 1888 owing to the
immigration of Austrian Slavonians. Those of Greek nationality
have churches in New Orleans, Chicago, New York, Boston, Lowell
(Massachusetts) and other places. If, as seemed likely in 1910,
in addition to the Russian and Syrian bishops, Greek and Servian
ones were appointed, an independent synod could be formed, and
the bishops could elect their own metropolitan. The total
number of “Orthodox” Christians in North America is estimated
at 300,000. Many of them were Austrian and Hungarian Uniats,
who, after emigrating, have shown a tendency to separate
from Rome and return to the Eastern Confession. One reason
for this tendency is the attempt of the Roman Church to deprive
the Uniats in America of their married priests.
The Catholic reaction represented by the Oxford movement in the Church of England early raised the question of a possible union between the Anglican and Eastern Orthodox Churches. Into the history of the efforts to promote this end, which have never had any official sanction on the one side or the other, it is impossible to enter The question of Anglian reunion. here. The obstacles would seem, indeed, to be insurmountable. From the point of view of Orthodoxy the English Church is schismatical, since it has seceded from the Roman patriarchate of the West, and doubly heretical, since it retains the obnoxious Filioque clause in the creed while rejecting many of the doctrines and practices held in common by Rome and the East; moreover, the Orthodox Church had never admitted the validity of Anglican orders, while not denying it. Union would clearly only be possible in the improbable event of the English Church surrendering most of the characteristic gains of the Reformation in order to ally herself with a body, the traditions of which are almost wholly alien to her own. At the same time, especially as against the universal claims of the papacy, the two churches have many interests and principles in common, and efforts to find a modus vivendi have not been wanting on either side. The question of union was, for instance, more than once discussed at the unofficial conferences connected with the Old Catholic movement (see Old Catholics). These and other discussions could have no definite result, but they led to an increase of good feeling and of personal intercourse. Thus, on the coronation of the emperor Nicholas II. of Russia in 1895, Dr Creighton, bishop of Peterborough, as representative of the English Church, was treated with peculiar distinction, and the compliment of his visit was returned by the presence of a high dignitary of the Russian Church at the service at St Paul’s in London on the occasion of Queen Victoria’s “diamond” jubilee in 1897. In 1899 there was further an interchange of courtesies between the archbishop of Canterbury and Constantine V., patriarch of Constantinople. To promote the “brotherly feeling between the members of the two churches,” for which the patriarch expressed a desire, a committee was formed under the presidency of the Anglican bishop of Gibraltar.
On this question of reunion see A. Fortescue, The Orthodox Eastern Church, 257 sqq., 429 sqq.
Authorities.—For the origins of the Eastern Church and the early controversies see the authorities cited in the article Church History. For the Filioque controversy, J. G. Walch, Historia controversiae de Processu Spiritus Sancti (Jena, 1751); E. S. Foulkes, Historical Account of the Addition of Filioque to the Creed (London, 1867); C. Adams, Filioque (Edinburgh, 1884); W. Norden, Das Papsttum und Byzanz (Berlin, 1903); also P. Schaff’s History of the Creeds of Christendom. The following are devoted specially to the history and condition of the Eastern Church: M. le Quien, Oriens Christianus (Paris, 1740); J. S. Assemani, Bibliotheca Orientalis (Rome, 1719–1728); A. P. Stanley’s Eastern Church (1861); J. M. Neale, The Holy Eastern Church (General Introduction, 2 vols.; Patriarchate of Alexandria, 2 vols.; and, published posthumously in 1873, Patriarchate of Antioch). For liturgy, see H. A. Daniel, Codex Liturgicus Eccl. Univ. in epitomen redactus (4 vols., 1847–1855); Leo Allatius, De libris et rebus Eccles. Graecarum dissertationes; F. E. Brightman, Eastern Liturgies (Oxford, 1896). For hymnology see Daniel, Thesaurus Hymnologicus (4 vols.); Neale’s translations of Eastern Hymns; B. Pick, Hymns and Poetry of the Eastern Church (New York, 1908).
See also J. Pargoire, L’Église Byzantine de 527 à 847 (Paris, 1905); I. Silbernagl, Verfassung u. gegenwärtiger Bestand sämtlicher Kirchen des Orients (1865; 2nd ed., Regensburg, 1904); W. F. Adeney, The Greek and Eastern Churches (Edinburgh, 1908); Adrian Fortescue, The Orthodox Eastern Church (London, 1907), with a full bibliography; F. G. Cole, Mother of All Churches (London, 1908); and M. Tamarati, L’Église Georgienne, des origines jusqu'à nos jours. An interesting estimate of the Orthodox Church is given by A. Harnack in What is Christianity? For the festivals of the Greek Church see Mary Hamilton, Greek Saints and their Festivals (1910).
ORTHOGRAPHY (from Gr. ὀρθός, correct, right or straight, and γράφειν, to write), spelling which is correct according to accepted use. The word is also applied, in architecture, to the geometrical elevation of a building or of any part of one in which all the details are shown in correct relative proportion and drawn to scale. When the representation is taken through a building it is known as a section, and when portions of the structure only are drawn to a large scale they are called details.
ORTHONYX, the scientific name given in 1820, by C. J. Temminck, to a little bird, which, from the straightness of its claws—a character somewhat exaggerated by him—its large feet and spiny tail, he judged to be generically distinct from any other form. The typical species, O. spinicauda, is from southeastern Australia, where it is very local in its distribution, and strictly terrestrial in its habits. It is rather larger than a skylark, coloured above not unlike a hedge-sparrow. The wings are, however, barred with white, and the chin, throat and breast are in the male pure white, but of a bright reddish-orange in the female. The remiges are very short, rounded and much incurved, showing a bird of weak flight. The rectrices are very broad, the shafts stiff, and towards the tip divested of barbs. O. spaldingi from Queensland is of much greater size than the type, and with a jet-black plumage, the throat being white in the male and orange-rufous in the female.
Orthonyx is a semi-terrestrial bird of weak flight, building a domed nest on or near the ground. Insects and larvae are its chief food, and the males are described as performing dancing antics like those of the lyre-bird (q.v.). Orthonyx belongs to the Oscines division of the Passeres and is placed in the family Timeliidae. (A. N.)
ORTHOPTERA (Gr. ὀρθός, straight, and πτερόν, a wing), a
term used in zoological classification for a large and important
order of the class Hexapoda. The cockroaches, grasshoppers,
crickets and other insects that are included in this order were
first placed by C. Linné (1735) among the Coleoptera (beetles),
and were later removed by him to the Hemiptera (bugs, &c.).
J. C. Fabricius (1775) was the first to recognize the unnaturalness
of these arrangements, and founded for the reception of the group
an order Ulonata. In 1806 C. de Geer applied to these insects
the name Dermaptera (δέρμα, a skin, and πτερόν); and A. G.
