The Old Ritualists had still, however, one important theoretical difficulty. At first they had amongst themselves plenty of consecrated priests for the celebration of the ordinances, but they had no means of renewing the supply. They had no bishops, and according to Orthodox belief the lower degrees of the clergy cannot be created without episcopal consecration. At the time of the schism one bishop had thrown in his lot with the Schismatics, but he had died shortly afterwards without leaving a successor, and thereafter no bishop had joined their ranks. As time wore on, the necessity of episcopal consecration came to be more and more felt, and it is not a little interesting to observe how these rigorists, who held to the letter of the law and declared themselves ready to die for a jot or a tittle, modified their theory in accordance with the changing exigencies of their position. When the priests who had kept themselves "pure and undefiled"--free from all contact with Antichrist--became scarce, it was discovered that certain priests of the dominant Church might be accepted if they formally abjured the Nikonian novelties. At first, however, only those who had been consecrated previous to the supposed apostasy of the Church were accepted, for the very good reason that consecration by bishops who had become heretical could not be efficacious. When these could no longer be obtained it was discovered that those who had been baptised previous to the apostasy might be accepted; and when even these could no longer be found, a still further concession was made to necessity, and all consecrated priests were received on condition of their solemnly abjuring their errors. Of such priests there was always an abundant supply. If a regular priest could not find a parish, or if he was deposed by the authorities for some crime or misdemeanour, he had merely to pass over to the Old Ritualists, and was sure to find among them a hearty welcome and a tolerable salary.
By these concessions the indefinite prolongation of Old Ritualism was secured, but many of the Old Ritualists could not but feel that their position was, to say the least, extremely anomalous. They had no bishops of their own, and their priests were all consecrated by bishops whom they believed to be heretical! For many years they hoped to escape from this dilemma by discovering "Orthodox"--that is to say, Old Ritualist--bishops somewhere in the East; but when the East had been searched in vain, and all their efforts to obtain native bishops proved fruitless, they conceived the design of creating a bishopric somewhere beyond the frontier, among the Old Ritualists who had in times of persecution fled to Prussia, Austria, and Turkey. There were, however, immense difficulties in the way. In the first place it was necessary to obtain the formal permission of some foreign Government; and in the second place an Orthodox bishop must be found, willing to consecrate an Old Ritualist or to become an Old Ritualist himself. Again and again the attempt was made, and failed; but at last, after years of effort and intrigue, the design was realised. In 1844 the Austrian Government gave permission to found a bishopric at Belaya Krinitsa, in Galicia, a few miles from the Russian frontier; and two years later the deposed Metropolitan of Bosnia consented, after much hesitation, to pass over to the Old Ritualist confession and accept the diocese. From that time the Old Ritualists have had their own bishops, and have not been obliged to accept the runaway priests of the official Church.
An interesting account of these negotiations, and a most curious picture of the Orthodox ecciestiastical world in Constantinople, is given by Subbotiny, "Istoria Belokrinitskoi Ierarkhii," Moscow, 1874.
The Old Ritualists were naturally much grieved by the schism, and were often sorely tried by persecution, but they have always enjoyed a certain spiritual tranquillity, proceeding from the conviction that they have preserved for themselves the means of salvation. The position of the more extreme section of the Schismatics was much more tragical. They believed that the sacraments had irretrievably lost their efficacy, that the ordinary means of salvation were forever withdrawn, that the powers of darkness had been let loose for a little season, that the authorities were the agents of Satan, and that the personage who filled the place of the old God-fearing Tsars was no other than Antichrist. Under the influence of these horrible ideas they fled to the woods and the caves to escape from the rage of the Beast, and to await the second coming of Our Lord.
This state of things could not continue permanently. Extreme religious fanaticism, like all other abnormal states, cannot long exist in a mass of human beings without some constant exciting cause. The vulgar necessities of everyday life, especially among people who have to live by the labour of their hands, have a wonderfully sobering influence on the excited brain, and must always, sooner or later, prove fatal to inordinate excitement. A
few peculiarly constituted individuals may show themselves capable of a lifelong enthusiasm, but the multitude is ever spasmodic in its fervour, and begins to slide back to its former apathy as soon as the exciting cause ceases to act.