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Translated by Rev. John T. Mullock, OFM (1)
We now present St Alphonsus’ history of the Council of Lyons and the events of the Greek Schism until the fall of Constantinople in 1453. Paragraph numbering in Fr. Mullock’s translation of the Saint’s writing has been retained. Minor changes in spelling have been made. Some Latin quotations have been translated. Omissions are shown by ellipses […] and brackets [] indicate insertions in the text.
THE ERRORS OF THE GREEKS CONDEMNED IN THREE GENERAL COUNCILS, CONCLUDED.
21. The schism [of Patriarch of Constantinople Michael Cerularius] was not extinguished at his death, but spread more widely; and though several Greek Churches in the eleventh and following centuries continued in communion with the Roman Church, still the breach was every day becoming wider, till Constantinople was conquered by the Latins. Union was again restored under the Frankish monarchy, from the reign of Baldwin, the first Latin Emperor of Constantinople, in 1204, till 1261; but when Constantinople was re-taken by Michael Paleologus, the Greeks renewed the schism, which, to all appearance, they had eternally forsaken, and for the four subsequent centuries the Churches were disunited, till the chastisement of God bore heavily on the sinful Empire. Michael Paleologus (2) sent a Franciscan doctor to Gregory X, the bearer of letters requesting a union between the Greek and Roman Churches once more, and he wrote to St. Louis, King of France, also, to induce him to co-operate to the same end. The Pope was most desirous to accede to his wishes, and he sent four friars of the Order of St. Francis (or according to others, two of the Franciscan and two of the Dominican Order), as his Legates, to conclude a peace. This happened in 1272, and he convoked a General Council at the same time to meet in two years after in Lyons, to concert with the Christian Sovereigns for the conquest of the Holy Land; to reform some matters of discipline; but principally to re-unite the Greek and Latin Churches; and to facilitate this object, so dear to his heart, he sent a formula of Faith to the Emperor by the four religious delegates, which the Greek bishops were called on to sanction. He prayed the Emperor to come to the Council himself, or, at all events, to send his Legates, and he also invited the Patriarch of Constantinople and the other Greek bishops to the Council.
22. At the appointed time the Council assembled in Lyons, and besides the Latin prelates, two of the Greek Patriarchs—Pantaleon, of Constantinople, and Opizio, of Antioch, and several other Greek bishops, attended. Five hundred bishops altogether, seventy abbots, and about one thousand inferior prelates, were assembled. St. Bonaventure was also present, and took the first place after the Pope, and to him was committed, by his Holiness, the whole arrangement of the Council. The Pope had summoned St. Thomas of Aquin, likewise, but he died on his way thither, in the convent of Fossa Nova. The ambassadors of the Kings of France, England, and Sicily were also in attendance. Several authors, among others Trithemius and Platina, assert that the Emperor Michael was present, but Noel Alexander proves (3) indubitably, that he was not, but only his ambassadors, and it is on that account that his letter was read in the Council, and approved of, because the ambassadors, in his name, took an oath assenting to the union, and besides, Pope Gregory, immediately on the conclusion of the Council, wrote to him an account of all that had taken place there, which he assuredly would not have done had he been present in person.
23. In the fourth Session, the letter of the Emperor Michael Paleologus was read, professing the Faith taught by the Roman Church, as laid down in the formula sent to him by the Pope. In this, he professes that the Holy Ghost proceeds from the Father and the Son, the existence of Purgatory, the validity of consecration with unleavened bread, and finally the Primacy of the Pope. Noel Alexander (4), and Raynaldus (5), quote his words: "That the Holy Roman Church has full and plenary primacy and principality over the whole Catholic Church, and that it received the plenitude of power in the Apostle St. Peter, whose successor the Roman Pontiff is, through Christ himself; and, as it is bound, above all others, to defend the truth of the Faith, so its judgment should be definitive, in all controversies regarding faith. That all persons having any ecclesiastical business can appeal to it, and that it can examine and judge all ecclesiastical cases, and all other churches owe it reverential obedience. The plenitude of power consists in this, that it admits the other Church to a part of its solicitudes, and it honors others, but above all the Patriarchal Churches, with divers privileges, never, however, giving up its prerogatives, both in General Councils and elsewhere, but always keeping the purity of the Faith, as faithfully explained;" and then he adds: "We, of our own free will, confess and receive the Primacy of the Holy Roman Church." He then begs of the Pope to allow the Symbol or Creed to be sung in the Greek Church, as it was before the schism, and to permit the Greeks to observe the same rites as before, when not opposed to Faith, to the Divine Commandments, to the Old or New Testament, to the Doctrines laid down by General Councils or Holy Fathers, and received by the Councils, celebrated under the spiritual power of the Roman Church. The letters of the several Greek bishops were then read, submitting themselves to the power of the Roman Church, and professing in all things the same episcopal obedience to the Apostolic See as their fathers did before the schism. To read more...