sian Poland; and a ukase of November 16, 1866 abolished the concordat of 1847. Another ukase, on May 22, 1867, made the "Roman Catholic College" the intermediary between the Catholic bishops of Russia and the Holy See. Unfortunately some prelates allowed themselves to be led astray by the promises or by the threats of the Russian Government, which sought the ruin of Catholicism in Russia through the establishment of a Polish national church. We may cite Msgr. Staniewski, administrator of the Diocese of Mohileff, Msgr. Constance Lubienski, Bishop of Augustowo, who nobly expiated his mistake, and died in exile at Duiiaburg; and Msgr. Sosnowski, administrator of the Diocese of Lublin. A series of curious revelations and documents, concerning the incredible abuses of Russian legislation against Catholicism, is contained in the work "Das polnisch-russische Staatskirchenrecht auf Grund der neuesten Bestimmungen and praktischer Erfahrungen systematisch erzahlt von einem Priester", Posen, 1892.
Under Alexander III (1881-94) negotiations between the Holy See and the Russian Government were renewed, and Russia maintained a legation at the Vatican. In 1882 Archbishop Felinski was recalled from exile, and, instead of his See of Warsaw, received the title of Archbishop of Tarsus. The See of Warsaw was given to Msgr. Vincent Theophilus Popiel, who had energetically resisted the efforts of the Russian Government to establish an independent ecclesiastical college for the government of the Catholic Church in Russia. A new concordat was concluded in 1882, but its clauses were nullified by new laws. It should not be forgotten that, during the entire reign of Alexander II, the religious policy of Russia was inspired by Konstantin Pobiedonostseff, Procurator General of the Holy Synod, who, for political rather than religious motives, was a fierce adversary of Catholicism. The Catholic clergy continued to endure the severest oppression, abandoned to the caprices of the police, greatly reduced in numbers, and trammelled by a thousand obstacles in the exercise of its apostolic ministry. This condition of things was prolonged into the reign of Nicholas II, during which Pobiedonostseff exercised his dictatorship until 1905.
After the war with Japan, however, and in consequence of internal political troubles, Nicholas II promulgated the constitution in 1905, and published the edict of religious toleration. Two years of liberty were sufficient to reveal the great vitality of Catholicism in Russia, for the number of conversions to the Catholic faith, in so short a lapse of time, amounted to 500,000, including over 300,000 Uniate Catholics whom the Russian Government had compelled to declare themselves Orthodox; 100,000 of these, known in Russian as Obstinates (uporstvujushshie) had not received the sacraments for more than thirty years, during which time they frequented no church, in order not to be reckoned among the Orthodox. The Catholic clergy developed the greatest activity in social and educational work, in the Press, and in the awakening of Christian piety; and the reactionary party of the Orthodox Church, centered in the Synod, cried out against the danger, and called for new laws to protect Orthodoxy against the assaults of militant Catholicism. These protests and lamentations were heard; the laws relating to liberty of conscience were submitted to revision, abolished, or modified; the government refused to recognize as legitimate the conversions to Catholicism of the former Uniate Catholics; the priests who baptized children of mixed marriages were punished with fines and imprisonment; the parochial schools were closed; the confraternities and the Catholic social organizations were dissolved, and the former severity against the Catholic Press was resumed. The government directed its action especially against the reestablishment of the United Church in Russia, and in 1911 closed two Russo-Catholic chapels that had been erected at St. Petersburg and Moscow. Denunciations against a zealous Jesuit, Father Werczynski, who had established himself at Moscow in 1903, and had converted a thousand Russians to Catholicism, furnished the government with pretexts for renewed severity: Father Werczynski was exiled; the suffragan Bishop of Mohileff, Msgr. Denisewicz, was deposed (1911) without the previous consent of the Holy See, and was deprived of his stipend; and another most zealous prelate, Baron von Ropp, Bishop of Vilna, was obliged to resign his see and to retire to the Government of Perm.
Nevertheless Catholicism continues to exercise a great influence upon the cultured classes of Russia, a fact due in great measure to Vladimir Soloveff, the greatest of Russian philosophers, who has rightly been called the Russian Newman; and from these classes there have always been conversions that have brought to the fold of the Catholic Church noble and exalted souls, as, for example, Princess Narishkin, Princess Bariatinski, Princess Volkonski, Countess Nesselrode, Miss Ushakova, Prince Gagarin, Prince Galitzin, Count Shuvaloff, and many others. Khomiakoff, the legislator and apostle of Slavophilism, said that if liberty of conscience were established in Russia the upper and the cultured classes would embrace Catholicism, which seems to be justified by the facts.
D. Statistics of the Catholic Dioceses of Russia.—The basis for the diocesan and clerical statistics of Russia is furnished by the very useful "Elenchi omnium Ecclesiarum et universi cleri" which is published every year by the various dioceses as an appendix to the "Directorium divini officii". These "Elenchi" are useful not only for their statistics but also for their historical data, because they sometimes contain documents and historical notes concerning the dioceses. From the ecclesiastical point of view, the Catholic dioceses of Russia are divided into two classes: the dioceses of the Kingdom of Poland, and those of Russia. The Kingdom of Poland, or Russian Poland, has seven sees: (I) Archdiocese of Warsaw; (2) Diocese of Kielce; (3) Diocese of Lublin (with administration of Podlachia); (4) Diocese of Plock; (5) Diocese of Sandomir; (6) Diocese of Sejny and Augustowo; (7) Diocese of Wladislaw. In Russia there are: (I) Archdiocese of Mohileff (with administration of Minsk); (2) Diocese of Lutzk, Zhitomir, and Kamenetz; (3) Diocese of Samogitia; (4) Diocese of Tiraspol; (5) Diocese of Vilna. These are all treated under separate heads. In 1866 the Russian Government suppressed the Diocese of Podlachia in Poland, and Minsk and Kamenetz in Russia; the Holy See, however, did not sanction these arbitrary acts, and therefore the three dioceses in question exist canonically, although they have no bishops, and have been incorporated into other dioceses. There are in the Russian Empire more than 13,000,000 Catholics, of whom more than 5,000,000 are in Russia; there are approximately 2900 parishes, 3300 churches, 2000 chapels, and 4600 priests. According to the illustrative tables of Father Urban, S.J., there may be reckoned an average of more than 3000 Catholics for each priest. In some dioceses, as for example in Podlachia, there is 1 priest for each 4800 Catholics; and in the Diocese of Minsk 1 priest for each 4670 Catholics. The division into parishes is irregular, and some of the parishes have a very large population; that of Holy Cross at Lodz has a population of 142,000 Catholics with only 10 priests; and Praga, near Warsaw, has 82,000 Catholics, with only 4 priests. In Siberia the parishes have an enormous extent. According to the convention between the Holy See and the Government, the diocesan bishops should have 22 auxiliaries: 3 for the metropolitanate of Mohileff; 3 for the Diocese of Kovno; 3 for Lutzk, Zhitomir, and Kamenetz; 3 for Vilna; 2 for Tiraspol; 2 for Warsaw;
