it again.[1] Philotheos II (c. 1523) sent his submission to Pope Adrian VI (1522-1523).[2] In 1711 a Jesuit missionary in Egypt, Father William du Bernat, writes of the Patriarch of Alexandria (not named): "He kept up relations with Rome, and in conversation he wanted to appear orthodox. He told me that Prelates from Italy pressed him to declare himself publicly and to reunite his Church with the Roman Church; but, he says, they do not know what it is to be under Turkish dominion. If only they will set us free, reunion will be accomplished at once."[3] We must not think this too important. It may be only civil things said to a Latin missionary; Eastern people are often great flatterers. Very likely the same man would have said to a Greek of Constantinople how thankful he was to be free of the tyranny of Rome. However, it is certain that at that time there was a great movement towards reunion in Egypt, as in Syria. The French missionaries had done much work; already there was a large number of people who professed the Catholic faith, recognized all the rights of the Holy See, and declared their intention to be in union with the Pope; though they were not yet constituted as a separate body. In Egypt, too, we hear of Uniate churches, priests, and congregations.
Then we come to a Patriarch of whose catholicity there is no doubt at all. This is Samuel Kabasilas, Patriarch of Alexandria (c. 1721). During his reign he heard that Lawrence de Saint Laurent, O.F.M., then Guardian of the holy Sepulchre, was in Egypt. So he sent for him, had conversations with him, in which he "found consolation and light." So he was converted to the Catholic Church. He made his profession of faith before Franciscan missionaries, gave every assurance as to the disputed points of faith, and then sent a Franciscan to Rome with a letter for the Pope in 1713. The Pope (Clement XI, 1700-1721) received this ambassador in solemn public audience, accepted the Patriarch's profession, and sent him a pallium. He also wrote to Louis XİV of France and the Doge of Venice, asking them to use their influence with the Turkish Government that Samuel should not be annoyed.[4] There is, then, no doubt that this Samuel was a Catholic. After him we
- ↑ Lequien, ii, 500. Allatius, "de Consens," lib. iii, chap. iv, n. 1.
- ↑ Raynauld ad ann. 1523, No. cvii (who calls him Theophilus; tom. xii, p. 444); Lequien, ii, 501.
- ↑ Echos d'Orient, iv, 331, quoting the "Lettres édifiantes; Mémoires du Levant."
- ↑ M. Picot, "Mémoires pour servir à l'Histoire ecclés. pendant le XVIIIᵐᵉ Siècle," 3rd edition, Paris, 1853, tom. i, pp. 326-327.
