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Guarding of Orthodox Faithful from Roman Propaganda.T he Latin propaganda in the Eastern Church after the fall of Constantinople. If some Byzantine emperors campaigned for the Unia, then it was their own personal matter as they didn’t allow any direct Latin propaganda. After the fall of Byzantine, the Latinos resorted to the most dishonorable methods of dissemination in the Orthodox East. At the end of the 15th and beginning of the 16th centuries, their propaganda was still feeble because the Lateens were forced to battle against protestantism. The propaganda went on only in the southern parts of Peloponnesus and Albania, as well as on the Mediterranean islands that belonged to Venice. In 1480, Patriarch Maxim the Philosopher, communicated with the Venetian doge, asking him to safeguard the Orthodox Christians on the island Crete, from pretensions of the Latin clergy. In 1484, Simon his successor convened a council, which condemned the Florentine Unionism in order to warn the Orthodox faithful. The forceful extent to which the Latin propaganda resorted to can be seen in the following: in the beginning of the 16th century, a “Latinised” Greek, Deacon Arsenius, appeared in a Peloponnetian town of “MONEMVASIUS,” and with the aid of the Peloponnetian authorities, expelled the Orthodox Metropolitan and occupied his place. Patriarch Pachomius excommunicated him from the Church, after which Arsenius fled the city, fearing the disquiet among the people. Pope Gregory XIII (1572-85) distinguished himself with his determination. In 1577 in Rome, for propaganda purposes, he created a collegiate for Greek youths, while in 1581, he opened a church in the name of Blessed Athanasius so that church services could be held in the Greek language. As the collegiate had huge resources, education and sustenance were free to its students. Consequently, it was always overcrowded with Greeks. Although there were no demands on the students to adopt Latinism as they were given the freedom to chose their faith, all tutoring was done in a Catholic spirit. Because of this, often the Greek youths remained Orthodox in name only, while some openly became Uniates or Catholics. Upon their return to their homeland, the spread the Latin propaganda. With the formation of the jesuit order in 1540, Pope Gregory XIII charged them with operating in the East. In 1583, he sent there a Jesuit mission with huge resources. With the assistance of envoys from Catholic states, the Jesuits received permission from Turkish rulers to settle even in Constantinople. As everywhere else, the Jesuits turned their attention toward education, charity and sermons. Naturally, their intrigues commenced. In 1600, in Constantinople (in Galate) they established a collegiate, opened schools, orphanages, hospitals, hospitality centers etc. This attracted part of the Orthodox inhabitants. At the same time, works against the Eastern Church were written and Catholic catechisms were circulated. In Rome, Orthodox books were republished with Latin changes and circulated — as though they were authentic — among the Orthodox faithful. Among the Patriarchs that battled with the Jesuit propaganda, Jeremiah II and Meletius Pigas were the more renowned. Through teachings and sermons, they attempted to expose the Latin propaganda. Apart from this, at the 1583 council, Patriarch Jeremiah rejected the so-called Gregorian new calendar, named after Pope Gregory XIII. As a result of dissension in the Patriarchate — after the death of Patriarch Jeremiah (1584) — the Jesuits were able to consolidate their position. They were even able to attract Patriarch Raphael II (1603-07) to their side, who conferred the authority over the metropolis to a uniate, through whom he maintained suspicious correspondence with Rome. However in the 1720’s, the renowned and zealous fighter — Patriarch Cyril Lucaris — emerged against the Jesuits being well versed in the Jesuits intrigues in Western Russia. He began to send out pastoral epistles, in which he exposed the Latinos, calling for the faithful not to have anything in common with them. With the help of huge sums of money, the enraged Jesuits were twice able to bribe the vizier and secure Cyril’s dethroning (1623), and thereupon, his banishment. His place was taken by the Jesuit’s nominee, Gregory. However, he and his successor Anthimus didn’t last very long. The English king’s envoy relayed to the sultan his request that Cyril be reinstated (1624), who again continued his efforts against the Latin propaganda. The Jesuits attempted to lure him to their side and when this failed, they again bribed the grand vizier. Cyril’s patrons, Dutch and English envoys also presented the same amount as offered by the Jesuits and Cyril remained at his cathedra. The Jesuits then accused Cyril of publishing literature aimed against Muslims. As a consequence, the authorities destroyed his printing press while its supervisor Metaxa, fled to safety. Cyril was forced to hide in the house of the Dutch envoy. The Swedish, English and Dutch envoys demanded of the Turkish authorities that they investigate the matter. It turned out that the book cited by the Jesuits was published by Cyril a long time ago, in London, and that his subsequent publications contained nothing significant that was anti-Muslim. It was resolved that the Jesuit intrigues were providing only unrest to the Turkish authorities. As a consequence, the authorities ordered that the Jesuits be banished from all Turkish towns. Only two Jesuits were left with the church of the French envoy. However, the Jesuits succeeded another several times to unseat Cyril. In 1637, Cyril was reinstated for the fifth time. In 1638, during the absence of the sultan Murad IV, news arrived of the Cossacks taking Azov were now nearing Constantinople. The jesuits convinced the grand vizier that this was the Patriarch’s fault for calling the Cossacks. This was relayed to the Sultan, who ordered that Cyril be tried. Under the guise of being exiled, Cyril was taken aboard a ship, where he was strangled and his body flung into the sea. Through the jesuit’s intrigues, the same fate was met by Patriarch Parthenius I — thrown overboard, and Parthenius III — strangled. However, the subsequent Patriarch Parthenius IV (1657-60) was quite successful in his struggle with the Jesuits. With the permission of the authorities, he issued an admonitory decree for the destruction of the book “Shield of faith,” which was brought in by the Jesuits from France. In the 17th century, so as to help the Jesuits, the Pope sent them other religious orders. In 1622, an association was established in Rome by Pope Adrian VI for the dissemination of the Catholic faith. It, parenthetically, had to concern itself with the establishment of missions in the East. In the 17th and 18th centuries, there was an influx into the Turkish empire of missionaries-monks from various religious orders. Monasteries and schools were built. Open sermons were conducted in cities and settlements, which were accompanied with the disbursement of money. It was falsely asserted that the Constantinople Church was as one with the Roman one. The Orthodox faithful began to be confused, especially in Antioch. Because of this, Constantinople’s Patriarch Jeremiah III, Antioch’s Athanasius and Jerusalem’s Chrysanthus were forced to convene a Council in Constantinople. At this Council, the Latin spirit of propaganda was exposed and 8 instances of Latin false teachings condemned: primacy of the Pope, leavened bread, purgatory, fast on Saturday, refusing infants Holy Communion and others. The Council’s resolution was distributed in Greek and Arabic throughout the whole East. The Latin propaganda had only a limited success. During the Turkish rule, many Orthodox faithful were drawn away — mainly into the uniate church. A number of dioceses were established, hierarchs appointed and even some patriarchs. However, this was still a long way away from the Orthodox East being Catholicised. The ones that had been drawn away, represented a small number when compared to the general mass of Orthodox faithful, and by their nature, embodied the worst members of the Church. The Latin bishops exist primarily for the Catholic colonies that remained after the crusades, as well as those that settled there consequently. The Latin propaganda didn’t bring the Catholics and the Orthodox closer. On the contrary, it intensified the Orthodox animosity toward them.
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