Friday, May 26, 2017

My Dominican Vocation

God has given me a vocation to the Dominican life so that I can best live out these gifts of His: a burning apostolic and missionary zeal to "praise God, bless Him, and preach Him everywhere" speaking "only with God or about God" and to "live, defend, and propagate the faith in the atmosphere of the Church" by means of the celebration of the Sacraments especially the Holy Sacrifice of the Mass, love of contemplative silence, purity and detachment "from all evil," "continual prayer and immolation," manly strength founded in the certainty "of the redemptive power of the Cross," inextinguishable joy flowing from my "adoption by grace into the very Family of the Trinity," fierce loyalty even unto martyrdom to the Catholic Church especially the pope and bishops and religious superiors, an intense love of Our Lady and her Most Holy Rosary, an ardent longing to imitate the lives of the Dominican saints, and an insatiable desire for the study of truth (cf. Fr. M. M. Philipon, O.P., "The Dominican Soul" 

Please help me enter religious life by contributing to and by sharing this flyer with friends and family and fellow parishioners via text message, email, Facebook, Instagram, Twitter, Snapchat, and any other platforms you use - thank you! God bless and Mary keep you.

Thursday, May 25, 2017

Ascension Thursday 2017

Happy Ascension Thursday 2017! Today is a Holy Day of Obligation - go to Mass!

Tonight 6pm at Holy Innocents in NYC ** "God is ascended with jubilee, and the Lord with the sound of the trumpet" (Psalm 46:6) ** ** ** flyer by ejtm83

Image may contain: text
Pentecost Sunday is June 4, 2017.

Wednesday, May 24, 2017

Defending Baptism of Desire

Denzinger 796: In these words a description of the justification of a sinner is given as being a translation from that state in which man is born a child of the first Adam to the state of grace and of the "adoption of the sons" [Rom. 8:15] of God through the second Adam, Jesus Christ, our Savior; and this translation after the promulgation of the Gospel cannot be effected except through the laver of regeneration [can. 5 de bapt.], or a desire for it, as it is written: "Unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God" [John 3:5].
How do we know that baptism of desire is true and not up for debate? That is, how can we be certain that an adult can make an act of Catholic faith and hope and perfect contrition with the desire for the sacrament of baptism and be prevented by sudden death from receiving the sacrament, yet still be saved? How do we know that it is wrong to say, as Fr. Leonard Feeney, S.J. did, that no adult who is not baptized with water (even if he is justified by the desire thereof, informed by perfect contrition, and suddenly dies) can go to Heaven.{1}

{1} For example, it is hard to interpret these quotes from Bread of Life in any other way:
  • It is now: Baptism of Water, or damnation! If you do not desire that Water, you cannot be justified. And if you do not get it, you cannot be saved.
  • If you do not receive Baptism of Water, you cannot be saved, whether you were guilty or not guilty for not having received it. If it was not your fault that you did not receive it, then you just do not go to Heaven. You are lacking something required for Heaven. You did not add your own positive rejection of the requirement so as to give you a positive deficiency. Yours is a permanent lack of something required for eternal salvation.
  • He will then say, "Well, cannot you be justified in the New Testament without Baptism?" The answer to this is, "Suppose you can?" He will then say, "If you die in the state of justification, without yet being baptized, are you not saved?" You must answer him, "No, you are not. That is your reasoning in the matter. That is not Christ’s statement." And if he persists in saying, "Well, where does one go who dies in the state of justification which has been achieved without Baptism?" — insist that he does not go to Heaven. And if he goes on to yell at you angrily, "Where are you going to send him — to Hell?", say: "No, I am not going to send him to Hell because I am not the judge of the living and the dead. I am going to say what Christ said, ‘He cannot go into Heaven unless he is baptized by water.’"

Sedevacantism is Heretical

Coming soon

Thanks be to God, several authors have already written very well against sedevacantism - I will cite them in this post:

Ryan Grant
Fr. Michael Mary, F.SS.R.
John Salza
Br. André Marie, M.I.C.M.

A priest quoted a saint to the effect that one doesn't have to read innumerable authors on something, just the best ones.


Sedevacantism Is Heretical
First, a prayer for the Holy Father Pope Francis.
+ O God, the Shepherd and Ruler of all the faithful, look down favorably upon Thy servant Francis, whom Thou hast been pleased to appoint pastor over Thy Church; grant, we beseech Thee, that he may benefit both by word and example those over whom he is set, and thus attain unto life eternal, together with the flock committed to his care. Through our Lord Jesus Christ Who livest and reigneth with Thee in the unity of the Holy Ghost, God, world without end. Amen. +
Cf. Francis Patrick Cardinal Moran, The Catholic Prayer Book and Manual of Meditation (Dublin: Browne and Nolan, Nassau-Street, 1883), 500 <>


"By their fruits you shall know them" Matthew 7:16

The Catholic Church produces "prophets ... holy men ... workers of heavenly wonders,"* confessors, and martyrs in every generation. Where are the sedevacantist prophets, saints, miracle workers, confessors, martyrs?** Where are the sedevacantist Marian apparitions and stigmata?

*Girolamo Savonarola, The Triumph of the Cross, trans. Fr. John Procter, O.P. (London: Sands & Co., 1901), 197 <

**Cf. Fr. Michael Mary, F.SS.R., "Note to Lost Sheep" <>




Fr. E. Sylvester Berry on defining Catholicity
Gates of Hell

Papal Elections
Sedevacantist Antipopes

Canon Law1917 Code

Previous Crises in the Church
Great Western Schism

Sunday, April 09, 2017

Amoris Laetitia

Mirror link

Help Me Become A Priest

Dearly beloved,

Happy Palm Sunday! Wishing you and yours a blessed Holy Week and Easter.

Pray for the victims of today's bombings in Tanta and Alexandria, if you will, but do not invoke them as martyrs: "No one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church" (dogma defined by Pope Eugene IV in the bull "Cantate Domino" in Denzinger 714). It may be that before these Copts died they were able to make an act of Catholic faith, hope, and perfect contrition and thus die in God's friendship; but if they died as they lived (as Coptic Orthodox), they were outside the Church and could not be saved.

Pray the Rosary for peace!

"Pray a great deal for the Holy Father," said Our Lord to Sr. Lucia. Are you offering your prayers at Mass and your daily Rosaries and Lenten penances for the Holy Father Pope Francis?
Image via

Different bishops propose different interpretations of Pope Francis's Apostolic Exhortation "Amoris Laetitia," and four cardinals felt it their duty to ask "yes or no" questions (five dubia) of the Holy Father regarding the proper interpretation of Amoris Laetitia -- His Holiness has yet to answer. Let us pray that His Holiness does answer, because seemingly if no answer comes then certain bishops and priests and laity will think it is OK for someone who habitually fornicates with no purpose of amendment to receive Holy Communion (take the case of a Catholic man who was validly married and then civilly divorced and "remarried" and has intercourse with the new woman -- objectively, no matter what the conscience of this man says, his relations with the new woman were acts of fornication, and his priest is bound in justice and charity to tell him to cease having relations with the new woman and resolve to live a good Catholic life before he can receive absolution and Holy Communion).

There is an excellent "The Road to the Dubia" series of sermons hosted on Sensus Fidelium - subscribe today to this outstanding channel. Rather than waste your time filtering through tons of articles and forums on "Amoris Laetitia," give these sermons a listen, especially "The Road to the Dubia: The Dubia" ( Remember the priest in your prayers.

This sermon provides excellent food for thought. This priest, very faithful, cautious, and balanced, justly rebukes sedevacantist heretics and those who say that the Holy Father can already at this stage "be judged guilty of the canonical crime of heresy" and, towards the end, draws on St. Robert Bellarmine and Fr. Pietro Ballerini to succinctly explain the traditionally acknowledged possibility of a formally heretical pope (one who obstinately teaches heresy as a private doctor without binding the Church to it, not the impossible scenario of a pope binding the whole Church to an erroneous teaching).

How might such a case play out? Let us draw from the sermon and from John of St. Thomas, O.P.

If there were a pope who publicly made a materially heretical statement (one denying a dogma), "the Cardinals, or the Roman clergy, or the Roman Synod" could determine that the statement is heretical and proceed to do the following as per Matthew 18:15-17, Galatians 2:11-14, and Titus 3:10-11:
(1) private correction; if the Pope ignores this, then-->
(2) a first formal public correction; if the Pope ignores this, then-->
(3) a second formal public correction; if the Pope ignores this, then-->

the clergy, assembled in an "imperfect general council" could issue a declaratory sentence that the pope "is guilty of the canonical crime of heresy" and has been deposed "immediately" and "authoritatively" by "Christ the Lord" and must be avoided by the faithful; the Church, properly speaking, is not judging the Pope ("the first see is judged by no one" 1983 Canon 1404), but acting "ministerially" and "dispositively" in pronouncing the Pope to have been judged and deposed by Christ and no longer to be followed by Catholics (John of St. Thomas, O.P. qtd. in Robert Siscoe and John Salza). At every stage before then, the pope is still the pope and to treat the pope as an antipope would be a schismatic act; if one were to die in that schismatic state without repentance, he would be damned forever: "we declare, say, define, and proclaim to every human creature that they by necessity for salvation are entirely subject to the Roman Pontiff" (dogma defined by Pope Boniface VIII in Unam Sanctam in Denzinger 469).

"Neither do I wish to be obstinate in my opinions, but if I have written anything erroneous ... I submit all to the judgment and correction of the Holy Roman Church" (St. Thomas Aquinas, O.P.).

Sanctus Ioannes Paulus Secundus, ora pro nobis peccatoribus!

Next: the absurdities of the sedevacantist heresy.

Sunday, March 12, 2017

Luminous Mysteries?

Mirror link

Regina Sacratissimi Rosarii, ora pro nobis! Gratias tibi, Domina mea et Advocata mea!

Sancte Dominice, ora pro nobis. Beate Alane de Rupe, ora pro nobis. Sancte Pie Quinte, ora pro nobis.

This post is written with love and respect for Pope St. John Paul II and St. George Preca. Ora pro nobis!

Q. Whether one ought to pray the Luminous Mysteries during the Rosary?
A. In the negative.

Dear brothers and sisters, Our Lady wants us to cling to the traditional fifteen mysteries when praying her Rosary. Listen to these sermons hosted by Sensus Fidelium:

(A) "Traditional vs New Rosary" (
(B) "Holy Rosary" by Fr. Chad Ripperger (
(C) "Rosary: A Spiritual Weapon" by Fr. Chad Ripperger (

(D) Read, re-read, and share The Secret of the Rosary by St. Louis de Montfort.

From the above works we gather "God's saving patterns"/types{1}:
  1. When Our Lady gave the Rosary (her Psalter) directly to St. Dominic in 1214 and revived the Rosary through Bl. Alan de La Roche, how many Mysteries did she have them preach? Fifteen, not twenty. (A)(B)
  2. How many mysteries did Catholics pray for 788 years (1214-2002)? Fifteen, not twenty.
  3. How many psalms are in the Psalter? 150, not 200.
  4. How many promises of the Rosary? Fifteen, not twenty. (A)
  5. How many persons in the Blessed Trinity? Three, not four. (D)
  6. How many parts of the Church? Three (Militant, Suffering, Triumphant), not four. (D)
  7. How many sets of mysteries in Philippians 2:7-9? Three, not four. (A)
  8. How many stages in the spiritual life? Three (purgative, illuminative, unitive), not four. (D)
  9. How many stages of the day? Three ("get up ..., rest at noon, ... go to bed at night"). (A)
  10. How many times is the Angelus prayed daily? Three, not four. (A)
  11. How many days did Our Lady of Lourdes spend with St. Bernadette? Fifteen, not twenty. (A)
  12. On First Saturday's, how many minutes company do we give Our Lady of Fatima and and how many mysteries of the Rosary do we meditate upon? Fifteen, not twenty. (A)
  13. What is a five-decade Rosary in Portugal, where "the dogma of the faith will always be preserved"? Our Lady of Fatima said um terço, not um quarto. (A)
  14. How many fish did the Apostles catch in John 21:11? 153, not 203. (C)
  15. What is the traditional weekly five-decade rhythm? Birth-death-resurrection-birth-death-resurrection until Sunday's mysteries depending on the liturgical season, not birth-death-resurrection-birth-ministry-death-birth-resurrection. (A)
Is it good to meditate on Our Lord's Baptism, His Institution of Holy Matrimony at the Wedding of Cana, His Proclamation of the Kingdom of God, His Transfiguration, and His Institution of the Holy Eucharist at the Last Supper? Yes, but don't make them additional decades in Our Lady's Psalter.

Up next: Amoris Laetitia by Pope Francis.

Pray for me, a sinner.

Priesthood Fundraising Campaign

{1} An expression used by a priest with many excellent sermons to his credit, e.g., "God's Saving Patterns in the Holy Family" ( and "God's Saving Patterns on Display at Cana" (

Saturday, March 11, 2017

Latin Mass

Dear friends,

Deo volente, this the start of weekly updates here. Pray very much for me, "the worst of all" sinners (1 Timothy 1:15), and for my intentions -- please have Masses said if you can. Pray very much for the Holy Father Pope Francis.

"Come and see" (John 1:39).

Praying you will attend a Latin Mass (Extraordinary Form) on Sundays and invite Catholic and non-Catholic friends/acquaintances/strangers, especially the homeless and others who have no one to pray and offer sacrifices for them. Don't be shy; "go into the main crossroads and invite everyone you can find to come to the wedding" (Matthew 22:9). Dress modestly and abide by the rules on reception of Holy Communion; trust in God and turn your cell phones off (make emergency arrangements beforehand so that you can "keep watch for one hour" (Mark 14:37)).

As Fr. Jason Barrone says{1}, the first time you will be confused, the second time you will be intrigued, and the third time you will be hooked. Go to Read "The Merit of a Mass" by Fr. Chad Ripperger and pray for him. Follow along with the readings via Ask Our Lady and virtuous friends how you can help your priest begin offering a Latin Mass on Sundays at your parish if he does not already, and how you can help him celebrate the Ordinary Form with more reverence in the meantime (e.g., ad orientem, no female altar servers and readers and Eucharistic ministers, the priest being the only one to give out Holy Communion, the servers wearing proper vestments, etc.)

The restoration of the traditional Latin Mass "is a work of the Holy" Ghost, it "cannot be stopped"!{2}

Follow me on Instagram (saggmain), connect on Facebook (William Raphael Huysman), and do kindly consider helping me advance along the path to the priesthood with your financial support ( Thank you!

Up next: a post on the Most Holy Rosary.

God bless and Mary keep you!

{1} 44:15-45:34 on the excellent Sensus Fidelium Youtube channel; subscribe today!
{2} His Excellency Athanasius Schneider, O.R.C. qtd. in "Bishop Schneider warns against ‘a mentality of radical relativism being created inside the Church’," Lifesite News (1/13/2007) <>.

Wednesday, January 11, 2017

Please Help!

My dear friends, I am praying you will find it in your heart to donate to and spread the word via Facebook, Twitter, Instagram, your blogs, and at your parishes.

Please let me know how I can be of service. Is there specific content you are hoping to see on this blog? Any prayer requests? Email me at thebananarepublican[at]gmail[dot]com.

Thank you! Stay close to the Sacraments and to Our Lady.

May God bless you and yours, and may St. Raphael the Archangel and St. Rita intercede for you daily.

Tuesday, May 24, 2016

The Works of Fr. Martin Jugie, A.A. (1878-1954)

Dear readers,

Forgive me for my lack of activity on this blog, especially my lack of zeal in cleaning up so many of my posts which I wrote with great pride, no charity, and (to borrow an expression I've heard Dr. Taylor Marshall use in one of his excellent lessons) "spiritual bad breath." Pray for me and please be patient as I make revisions!

For access to works of Fr. Martin Jugie, A.A. (1878-1954) which I have been busy digitizing, email me at thebananarepublican(at)gmail(dot)com.

                                                                                           A sinner
                                                                                       Slave of Our Lady of Pochaev

Sunday, May 01, 2016

May: The Month of Mary

Brothers and sisters, have you consecrated yourself to Our Blessed Mother? "Do not put it off day after day" [Sir 5:7] because "now is the day of salvation" [2 Cor 2:6].
O Immaculate, Queen of Heaven and Earth, refuge of sinners and our most loving Mother, to whom there has been confided by God the whole order of Mercy: I prostrate myself before Thee, poor sinner that I am, and I supplicate Thee humbly to accept my entire being as your property and possession, and to do with me and with all the faculties of my soul and body, with my entire life, my death and my eternity, whatsoever may please Thee. Do with me as Thou would, so as to realize what is written of Thee: “She shall crush your head;” and again: “Through Thee alone have all the heresies of the world been vanquished.” May I be in Thy immaculate and most merciful hands a docile instrument to make Thee known and loved by so many tepid and mislead souls, and thus advance in the greatest manner possible the most holy Kingdom of Jesus Christ. For in truth, where Thou hast gained entrance, Thou dost obtain the grace of the conversion and sanctification of souls, since all the graces, passing through Thy hands, gush upon all of us from the Sacred Heart of Jesus. Amen.1
Our Lady of Pochaev2, St. Joseph the Worker, Sts. Maximilian Kolbe, and St. Louis de Montfort, pray for us sinners, now and at the hour of our death. Amen.

2 More information to follow on this title of Our Lady, based on Hieronymus Strzelecki, O.S.B.M., Epitome historico de Origine, Antiquitate, de praesertim de celebratissimo Opere coronationis Thaumaturgae in Poczajoviensi Monte (1775) <>. Pope Clement XIV of Rome (1769-1774) crowned the holy icon in recognition of its miracles in 1773 and the Ukrainian Catholic Archeparchy of Winnipeg celebrates this crowning on May 1 <>.

Saturday, April 02, 2016

Perpetual Mass Enrollment

Christ is risen!
"You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: You shall love your neighbor as yourself. The whole law and the prophets depend on these two commandments" [Matthew 22:37-40].
My brothers and sisters,

There is no greater favor you can do for someone, living or deceased, than to have the Body and Blood, Soul and Divinity of our Great God and Savior Jesus Christ offered for them in the Holy Sacrifice of the Mass. Put together a list of everyone you know and give it to a priest and have him offer Mass for all those on the list.

"Many souls go to Hell because they have no one to pray for them or make sacrifices for them," Our Lady told us at Fátima. Let us never cease to beg our Eucharistic Lord to give us the strength to be the ones praying and offering sacrifices for everyone we know, living and deceased--may He enable us to have Mass said for every single person we know before we die.

Some options for perpetual mass enrollment are below:

Canons Regular of Saint John Cantius


Congregation of the Holy Cross

Write to:
Dominican Friars' Guilds
141 East 65th Street
New York, NY  10065

Franciscan Friars of the Atonement

Missionaries of the Holy Family

Missionaries of the Sacred Hearts of Jesus and Mary




Take your friends and enemies to Mass, pray the Rosary with them and for them, and perform the spiritual and corporal works of mercy with them and for them.

                                                                                                      Thank you,

                                                                                           A sinner
                                                                                       Slave of Our Lady of Pochaev

Updated 10/15/2016

Saturday, February 27, 2016

Innocenzo Venchi, O.P. on Savonarola's Beatification Cause (1996)

Feel free to email me anytime thebananarepublican[at]gmail[dot]com - pray for me, a sinner, and forgive me, all you readers with comments which I have not yet published and answered.

Amateur translation of Innocenzo Venchi, O.P. "Iniziative dell'Ordine Domenicano per promuovere la causa di beatificazione del Ven. fra Girolamo Savonarola O.P.," Studi Savonaroliani Verso il V centenario ed. Gian Carlo Garfagnini (Florence, 1996), 93–97.

When done, will post here advising of completion.


Monday, December 28, 2015

Nobody's Perfect

Only God is perfect in that He loves Himself as much as He can be loved; only the saints in Heaven are perfect in that they love God as much as they as creatures can love Him: their love always tends toward God "as much as it can." But Christ would not command us to be perfect if it were not possible to be perfect in this life in some sense: there are people in this world who are perfect because they follow Matthew 5:48 by cooperating with God's grace to remove everything (mortal sin) from their affections contrary to love, and everything that would prevent their "mind's affections from tending wholly to God," even though (excepting our Lord and our Lady and Sts. Joseph and John the Baptist{2}) their affections might not always in fact tend to God.

Notes & References
{1} St. Thomas Aquinas, Summa Theologica, II:II, q. 184, art. 2, resp. <>.

Wednesday, December 23, 2015

Popes, Saints, and Scholars on Savonarola

Mirror link

I wish you a very Merry Christmas. May our Lord and our God bring you ever closer to Him as you celebrate His Nativity this year, and may He grant you and your family many more years to celebrate this sublime mystery together. Below I will present the statements of Popes (canonized or not), Saints/Blesseds/Venerables/Servants of God, and scholars on the Servant of God Girolamo Savonarola (1452-1498),{1} with citations of primary sources when possible, as is customary here. How else is the reader supposed to accept an attribution as genuine? Let this blog be a sanctuary from the poisoned well of spurious or specious quotations from the popes, saints, and Fathers, which would carry great authority if only they were independently verifiable by the reader.

As often as possible, I will demonstrate biases of these sources. E.g., "Catholic,""Orthodox who was a disciple of Savonarola but upon Savonarola's death left the Catholic Church and composed writings against her," "Lutheran," "Modernist tendencies," "lifelong disciple of Savonarola," etc.


Saturday, December 19, 2015

Calixtines (G. Bareille)

This is a very rough translation of the article "Calixtines" by G. Bareille in the 1905 Dictionnaire de théologie catholique 2:1364-1369 (Paris: Letouzey et Ané, 1905), pages 679-681 of the PDF <>. Holy Mother Church teaches in its Catechism, "1390 Since Christ is sacramentally present under each of the species, communion under the species of bread alone makes it possible to receive all the fruit of Eucharistic grace. For pastoral reasons this manner of receiving communion has been legitimately established as the most common form in the Latin rite. But 'the sign of communion is more complete when given under both kinds, since in that form the sign of the Eucharistic meal appears more clearly.'222 This is the usual form of receiving communion in the Eastern rites. 222General Instruction of the Roman Missal 240."  The Servant of God Fr. John A. S. A. Hardon, S.J. observed, "Not all Calixtines, however, were heretics. They could be Catholics who took advantage of the Church's concession to receive the chalice but also believed that Holy Communion under both forms was not necessary for salvation." In that sense, you or I could be considered Calixtines because of our habit of receiving the Most Precious Blood of Christ when we attend the Holy Sacrifice of the Mass.

To Bareille, who was Professor of Patrology at the Catholic University of Toulouse, Eternal Memory!

This name, taken from the Latin word calix, used to describe, among supporters of John Huss, who in the fifteenth century, reducing the minimum of their claims to four articles, vindicated especially the use of the chalice or communion under both species for the laity. Communion sub utraque was not unknown in Christian practice, see COMMUNION UNDER BOTH SPECIES [Vol. 3, col. ####; PDF ###-###], but the Church had long prohibited it because of its disadvantages. Huss himself, at least in its early days, had not thought to resume this use without the express consent of the Church. But some of his supporters, under the inspiration of Jacobel, vindicated the right to practice it. And the Council of Constance, faithful to the prescriptions of the past sages and suspecting moreover, not without reason, that this innovation masked some dogmatic error on the real presence, condemned in its thirteenth general session, June 15, 1415. [Gian Domenico] Mansi [Catholic], t . XXVII, col. 726-728 [PDF ###]; Hardouin, t. VIII, col. 380-382; [Karl Josef von] Hefele [Catholic], Histoire des conciles, French trans. Paris, 1876, t. X, p. 477-478. But neither the Archbishop of Prague or the king of Bohemia, Wenceslas could enforce the decree of the council. Jacobel composed a violent diatribe against the Fathers of Constance he called "the doctors of the use." And Huss, changing of attitude that prisoner, hastened to write to his disciple Haulick, who had replaced the flesh in Bethlehem, not oppose the use of the chalice, not to fight Jacobel, and his friend Christian to adjure Bohemian nobility of having to defend a use which the council had to ban contrary to the teaching of the Gospel and the primitive tradition. The execution of Huss, which occurred on the following July 6, aroused the indignation of supporters of the chalice and excited a bloody revolt in Bohemia. Despite the intervention of the Bishop of Leitomysl, who was powerless to avert the storm, the nobility sent a protest to the council, notifying its refusal to obey. The use of the chalice was maintained and widespread; it became a rallying sign, the symbol of Calixtines.

Saturday, November 21, 2015

Savonarola: Heretic or Saint? (Gundolf Gieraths, O.P.)

A rough translation of Gundolf Gieraths, O.P., "3. Ketzer oder Heiliger?," Savonarola: Ketzer oder Heiliger? (Freiburg im Bresau: Herder, 1961), 39-59.

Saturday, September 26, 2015

Jourdan Hurtaud, O.P.: "Lettres de Savonarole aux princes chrétiens pour la réunion d'un concile" (Translation)

Stay tuned for full translation. Critical commentary to follow.

Jourdan Hurtaud, O.P.: "Lettres de Savonarole aux princes chrétiens pour la réunion d'un concile," Revue Thomiste 7, no. 44 (1900), 631-674 <>. 

The Letters of Savonarola to the Christian Princes for the Assembly of a Council

The pages devoted by Louis Pastor (1) to the Florentine reformer and the fair or harsh responses it has attracted poses again, not only in the heart of Piagnoni who faithfully guard the fervent cult of his memory, but to the opinion of the Catholic world, the Savonarola question. For four centuries, the trial is debated and the cause is still pending. Our intention is not, here at least, to throw us in full scrimmage and enter the intense debates; we only want to draw attention to one of the parts of the trial, which, we believe, has not been interpreted so far as it should be, neither by the most resolute opponents of the Frate, nor even by his most convinced apologists. We refer to the Letters to Christian princes for the meeting of a council. These letters, in the plan, were to be five in number, addressed to the Emperor, the King of France, the King and Queen of Spain, the King of England, and King of Hungary. Only the first three have been preserved. We give here in its entirety the letter to the Emperor; from the other two we adduce the passages relating to the council. From comparing different the literal interpretation and theological doctrine they express or to which they refer become more obvious. (1) History of the Popes From the Close of the Middle Ages, vol. V and VI.  

Wednesday, September 09, 2015

Tsarevich Dimitry of Uglich Died Accidentally

Tsarevich Dimitry Ivanovich of Uglich (10/19/1582-5/15/1591), the youngest son of Tsar Ivan IV the Terrible, accidentally killed himself by stabbing himself with a knife during an epileptic fit.

Fr. Francis Dvornik says, "The reports on the death of the real Dmitrij were re-examined by G. Vernadsky (see Bibl.). He has rightly shown that the tsarevich's death was accidental and that Boris Godunov was unjustly accused of his murder. A complete bibliography on this problem is given in his study published in the Oxford Slav. Papers. On the spread of this legend see also A. A. Rudakov’s study in Ist oriceskie Zapiski, 12 (1941), pp. 154-283" (The Slavs in European History and Civilization, Rutgers University Press, 1962, 486 n. 1).

George Vernadsky points out that the testimony of the people who were in the courtyard at the time of the tsarevich's death ("Vasilisa Volokhova, Irina Tuchkova, Maria Samoylova, and the four boys, Dimitry's playmates") is to be preferred to the testimony of "witnesses" who were not (Tsaritsa Maria Feodorovna Nagaya and Mikhail Nagoy) -- see (The Death of the Tsarevich Dimitry: A Reconsideration of the Case, Oxford Slavonic Papers, Vol. V, 1954, 15-17). The Stledstevennoe Delo, the official investigative proceedings, is a more reliable source than the 17th century Russian chronicles (op. cit., 19).

The Catholic tsar False Dmitriy I was not the real Dmitry, nor was he the renegade monk Grigoriy Otrepyev, but he was not strictly an impostor (Thurston, Herbert. "Impostors." The Catholic Encyclopedia, vol. 7. New York: Robert Appleton Company, 1910. 9 Sept. 2015 <>); due to his upbringing by the boyars he genuinely believed he was the son of Ivan the Terrible (George Vernadsky, A History of Russia, New Haven: Yale University Press, 1969, 116-117).

The above account renders unworthy of belief the story related by Bishop Nikolaj Velimirović of Ohrid and Žiča (Prologue from OhridJune 3), who is commemorated by Orthodox Christians on May 3, that Boris Gudonov murdered Dimitry. If Bishop Nikolaj meant that Dimitry posthumously appeared to a monk informing him that he was murdered by Boris, we must reject this alleged vision as unhistorical. I invite the reader to suggest whether a serious investigation by the Congregation for the Causes of Saints would affirm whether any of the alleged posthumous miracles by Dimitry are what Fr. Louis Monden, S.J. would call "major prodigies" with intrinsic apologetic value which would "by [their] context or circumstances suggest or confirm" an interpretation of doctrine opposed to the teachings of the Catholic Church; cf. my article "On Miracles Outside the Catholic Church," n. 7.

Symeon the New Theologian on Filioque

Glory to God in the highest.

The pneumatological teaching of Symeon the New Theologian (949-1012) is not antithetical to Filioque.

See Jacques-Paul Migne, Patrologia Graeca 120:331-332, where Symeon says that the Holy Spirit "proceeds from the Father": "Deitas namque cum sit superessentialis, etiam et sola est immutabilis et invariabilis; estque tanquam mens, rationem et spiritum habens dicitrque Pater, Filii Pater (qui est quasi ratio) et productor Spiritus (2), quemadmodum item genitor rationis. Et cum Pater Deus nominator, simul cum Filio, ac Spiritu intelligitur. Quando demum Spiritus sanctus appellatur Deus, intelligitur eum ex Patre procedentem, etiam Filii spiritum esse, unione et discretion inexplicabili." The scholarly note (2) says that just as our Lord does not, in John 15:26, exclude the Filioque (cf. St. Augustine the Great, Homilies on John 99:6,8 and Against Maximus 2:14 [PL 42:770]), neither do Symeon's words exclude Filioque. Like some of the Church Fathers, Symeon simply makes the positive affirmation that the Holy Spirit proceeds from the Father, without making the Photian denial that the Holy Spirit proceeds from the Son. Many Greek Fathers who made this simple affirmation also explicitly affirmed Filioque.

Jaroslav Pelikan is indefinite as to whether Symeon took the Catholic or Orthodox position on Filioque: "Although Simeon’s treatment of such dogmatic questions as the Filioque did not have a polemical tone and sometimes seemed rather confused, he demanded that the norm of teaching be 'the orthodox dogma of the apostolic and catholic church'" (The Christian Tradition: A History of the Development of Doctrine, Volume 2: The Spirit of Eastern Christendom (600-1700), Chicago: University of Chicago Press, 1977, 256-257).

Symeon's feast is March 12 in the Orthodox churches (Hussey, J. M. "Symeon the New Theologian, Monk of the Studion." New Catholic Encyclopedia, vol. 13, 2nd ed. Detroit: Gale, 2003. 671-672). Pope Emeritus Benedict XVI rightly referred to him as "holy," though I have yet to confirm some Catholic brothers' references (here, here, and here) of his presence on some Eastern Catholic calendars. Constantinople was in union with Rome during Symeon's life, as the reader will understand if he consults these writings:
(1) Martin Jugie, A.A., Le schisme byzantin; aperçu historique et Doctrinal (Paris: P. Lethielleux, 1941)
(2) Siméon Vailhe, "Constantinople, Église de," Dictionnaire de Théologie Catholique (Paris 1907), 3.2

I will do further research before October to see if any data contradicts my thesis, and to find any writings of Symeon that shed more light on his views on the procession of the Holy Spirit and on Rome. Constantinople was in union with Rome during Symeon's life, as the reader will understand if he consults the writings of Martin Jugie, A.A. and Simeon Vailhé. I will dig through Pelikan's work, the introductory notes in Migne, and the bibliography in Hussey's encyclopedia article, among other sources.

Thursday, August 29, 2013

Seraphim of Sarov (1754-1833)

"The most Holy Roman Church firmly believes, professes and preaches that none of those existing outside the Catholic Church, not only pagans, but also Jews and heretics and schismatics, can have a share in life eternal; but that they will go into the eternal fire which was prepared for the devil and his angels, unless before death they are joined with Her; and that so important is the unity of this ecclesiastical body that only those remaining within this unity can profit by the sacraments of the Church unto salvation, and they alone can receive an eternal recompense for their fasts, their almsgivings, their other works of Christian piety and the duties of a Christian soldier. No one, let his almsgiving be as great as it may, no one, even if he pour out his blood for the Name of Christ, can be saved, unless he remain within the bosom and the unity of the Catholic Church" -- Pope Eugene IV at the Ecumenical Council of Florence, Bull "Cantate Domino"

"No man can find salvation except in the Catholic Church. Outside the Catholic Church one can have everything except salvation. One can have honor, one can have the sacraments, one can sing alleluia, one can answer amen, one can have faith in the name of the Father and of the Son and of the Holy Ghost, and preach it too, but never can one find salvation except in the Catholic Church" -- St. Augustine the Great of Hippo, Sermon to the People of the Church of Caesarea, 6 (Patrologia Latina 43:695), qtd. in John Randolph Willis, The Teachings of the Church Fathers (Ignatius Press, 2002), 60 <>. Latin: "Extra Ecclesiam catholicam totum potest praeter salutem. Potest habere honorem, potest habere Sacramenta, potest cantare Alleluia, potest respondere Amen, potest Evangelium tenere, potest in nomine Patris et Filii et Spiritus sancti fidem habere et praedicare: sed nusquam nisi in Ecclesia catholica salutem poterit invenire."

Pope St. John Paul II the Great of Rome, Crossing the Threshold of Hope (New York: Random House, 1994), 17-18 <>: "Much has been written about prayer, and further, prayer has been widely experienced in the history of mankind, especially in the history of Israel and Christianity. Man achieves the fullness of prayer not when he expresses himself, but when he lets God be most fully present in prayer. The history of mystical prayer in the East and West attests to this: Saint Francis, Saint Teresa of Avila, Saint John of the Cross, Saint Ignatius of Loyola, and, in the East, for example, Saint Seraphim of Sarov and many others."

Pope St. John Paul II the Great of Rome, Apostolic Visit to Azerbaijan and Bulgaria, Pilgrimage to the Holy Monastery of Rila (3/25/2002): "Having been enabled to see the world through God’s eyes, and become ever more configured to Christ, religious men and women move towards the ultimate end for which man was created: divinization, sharing in the life of the Trinity. Grace makes this possible only to those who — through prayer, tears of compunction and charity — open themselves to the Holy Spirit, as we are reminded by another great monk of these beloved Slav lands, Seraphim of Sarov (cf. Colloquio con Motovilov III, in P. Evdokimov, Serafim di Sarov, Uomo dello Spirito, Bose 1996, pp. 67-81)." <>

Louis Monden, S.J., Signs and Wonders: A Study of the Miraculous Element in Religion (New York: Desclée, 1966), 306-307: "Let us study, for instance, the life of St. Seraphim of Sarov (died in 1833), the greatest miracle-worker of the 19th century. His biography, no doubt, presents an impressive number of facts which any Catholic would readily recognize as proofs of a supernatural intervention of God. He would, however, recognize just as readily that none of them qualifies as a major miracle, that is, one with an intrinsic apologetic value and of the kind we have so far found absent everywhere except in the Catholic Church. There are two particularly striking instances among the cures attributed to him: the cases of Michael Manturov and Judge Nikolai Motovilov. Both are cases of functional paralysis, which, judging by the way the illness and the manner of the cure are described, could have been cured, medically speaking, through spontaneous psychotherapy with religious motivation. At the Lourdes Bureau cases like these would not even be considered."

Martin Jugie, A.A., Le schisme byzantin, aperçu historique et doctrinal (Paris, P. Lethielleux, 1941), 447-460, esp. 457:

En 1903, la canonisation de l’ascète Séraphin de Sarov († 1833) fut due déjà a la violenté expresse de l’empereur Nicolas II et de sa femme l’impératrice Alexandra Féodorovna, malgré un obstacle qui paraissant insurmontable. Le corps de Séraphin, en effet, n’avait pas été trouvé conservé. Or, le grande miracle qui est à l’origine de la plupart des canonisations historiques est l’incorruption du cadavre. Lorsque l’historien Golubinskii, dans l’ouvrage signalé plus haut, prétendit que cette marquée de sainteté n’était pas obligatoire, la censure ecclésiastique le mit à l’index.1 Mais sous la pression du tsar, et surtout de la tsarine, l’opposition des milieux ecclésiastiques cessa. La condamnation portée contre l’ouvrage de Goloubinskii fut levée et l’on procéda solennellement, en 1903, à la canonisation du saint anachorète, célèbre par ses exploits ascétiques, son oraison, ses visions extatiques et ses enseignements spirituels.2 Cette canonisation, qui ressemblait à un coup de force de l’autorité impériale, fit scandale en Russie. En tout cas, il faut la considérer comme une exception dans l’histoire des canonisations russes officielles.

... 1. La famille impériale attribuait des grâces de guérison déjà l’attouchement du manteau du saint anachorète. L’impératrice insista pour le faire canoniser, espérant obtenir par son intercession la naissance d’un fils. Elle put bientôt se croire exaucée. Exactement un an après la canonisation de Séraphin, elle émit au monde le tsarévitch Alexis.
Albert Michel, "Sainteté," Dictionnaire de théologie catholique (Paris, Letouzey et Ané, 1939), 14.1:####: "Il y ajoute celui de Seraphin de Serov, moine russe,modele de haute perfection dans l'Eglise orthodoxe. Ces cas, quelle que puisse etre l'appreciation exacte à porter sur le degre de sainteté qu'ils comportent, ne sont pas à nier. Si l' axiome : "Hors de l'Eglise, pas de salut », ne nons autorise pas à nier Ia possibilite du salut a ceux qui paraissent vivre hors de l'Eglise, ainsi en est-il du jugement a porter sur Ia sainteté qui, à ses degres divers, est Ia condition essentielle du salut. Si l'homme peut, meme sans Ie sacrement de baptême, assurer son salut eternel en appartenant simplement à l'ame et, par Ie desir au moins implicite, au corps de l'Eglise, ainsi pourra-t-il, surtout s'il est baptise et s'il a Je secours des sacrements validement reçus, vivre de la vie de Ia grace et meme en vivre abondamment. ... D'ailleurs, la Providence veille, semble-t-il, ace que ces cas exceptionnels de sainteté supérieure et héroïque se manifestent toujours en des personnages attires vers l'Eglise romaine. Sundar Singh déclinait positivement l'appartenance à toute confession particulière. Ses vertus ne sauraient donc autoriser aucune confession non catholique : elles valent par ce que valent les principes de vie spirituelle qui les ont inspires. La sainteté d'un Séraphin de Sarov est une sainteté empruntée, apparentée à la sainteté catholique. Prés d'elle allaient se retremper des âmes cherchant des leçons de vie meilleure, la paix de la conscience, une aide contre les tentations de l'esprit et de la chair. Ceux qui auraient été tentes d'aller plus avant et de s'inquiéter de la véritable Eglise du Christ auraient trouve dans la fréquentation d'une telle sainteté un motif, non de se fixer dans l'hétérodoxie, mais de se rapprocher de l'Eglise romaine, dont les prérogatives « leur apparaitraient d'autant mieux, qu'ils auraient commence de gouter le Maitre. » En examinant avec soin la sainteté de l'ermite de Sarov, on constate qu’elle relève per se des principes formules dans la seule Eglise catholique : "Les différences, dit excellemment le P. de Grandmaison, portent sur des modalités par lesquelles  l'Esprit s'adapte et s’attempère à des races diverses; pour le fond, et, plus manifestement encore pour l'élément de choix et de discréation qui juge et hiérarchisé les opérations de la vie spirituelle supérieure, un fidèle catholique peut presque dire : «  Tout est nôtre! … »"

Aidan Nichols, O.P., Rome and the Eastern Churches (San Francisco: Ignatius Press, 2010), 134: "Again, Catholics of the Byzantine rite do, I believe, commemorate saints canonized by the Orthodox during the period of schism, and even dedicate parish churches to them, like the one recently erected under the patronage of Seraphim of Sarov (a nineteenth century Russian hermit) in Toronto, Canada, but I have not heard of Uniate veneration of an Orthodox saint instrumental in the making or continuance of schism, such as the fifteenth century Greek bishop Mark of Ephesus." Fr. Nichols's book was first published in 1992. For more info on the parish in question see <>.

-Seraphim's conversation with Nicholas Motovilov (

-2007 Ruthenian Typicon for Tuesday, January 2: "In the Russian Church, the Venerable and God-bearing Father Seraphim, Wonderworker of Sarov." For more info on this Typicon, see

-Servant of God Catherine Doherty (Ekaterina Fyodorovna Kolyschkine de Hueck Doherty: Madonna House Apostolate foundress) [8/15/1896-12/14/1985] - "She had a great love, of course, forthe saints of Holy Russia (she had an icon of St. Seraphim of Sarov over her bed)" -- Fr. Robert Wild, Catherine Doherty, Servant of God: The Signifiance of Her Life for the Church, and the Present State of Her Cause for Canonization (Combermere, Ontario, Canada: Madonna House Publications, 2005) 47 <>; see also <> and note that Catherine was also a fan of the writings of Silouan the Athonite <>

-At St. Michael's Russian Catholic Church (266 Mulberry Street, New York, NY  10012) there is an icon of Seraphim of Sarov and he is commemorated as a saint in a liturgical setting on January 14. This parish links to <> as the official Russian Catholic calendar; I cannot track down any archived copies of January at <*/>

-The encyclopedia at the Russian Catholic website lists Seraphim as a saint with a feast day of January 14; see <> and the English translation at <>

-Fr. Raniero Cantalamessa, O.F.M. Cap., Preacher to the Papal Household, Penitential liturgy for the Roman Curia in preparation for the Jubilee, Meditation (2/21/2000): "I must confess, I too have asked me this question, but I have given up thinking on this line further, because it is too easy to determine the sins of others or an institution, which one does not belong to himself. But it is at least in this context, completely unnecessary, because that is anyone helped. Anyone on you approach to defending itself first of all, and rightly so. I always think of a maxim of St. Seraphim of Sarov: "It is easy to preach against the guilt of others; that's like putting down throwing stones from a church tower. But it is difficult to tackle the own fault, that's like putting up wearing those stones from the bottom on his shoulders back to the top of the steeple." <>; trans. <>

-Theologico-Historical Commission, "THE EARTH IS FILLED WITH YOU SPIRIT, LORD":
"This text, for now, intends to be an instrument of reflection and prayer, until the gift of the Spirit penetrates the life of every believer. According to the words of Jesus in fact, if the terrestrial father grants the prayers of his own children «how much more the Father in Heaven will give the Spirit to those who pray to him» (Lk 11, 13). Prayer is so important for the gift of the Spirit that there exists a variation of the Our Father, followed by many Fathers of the Church, where, at the point of the invocation «May your Kingdom come - we read - may your Spirit come unto us and purify us» (cf. Gregorio of Nissa, Homily on the Our Father, III, 6). It is in this prospective that we can understand, then, the words of a Russian saint of the last century, Serafino of Sarov (1833): «The true end of Christian life is the acquisition of the Holy Spirit. Prayer, fasting, vigils, charity, these are only means to acquire the Holy Spirit».

-Eleuterio F. Fortino, Ecumenical Commission, "LIFE IN THE SPIRIT IN THE EASTERN AND WESTERN TRADITIONS":
A publication in St. Petersburg presented by Fr. Tecle Vetrali, professor at the Ecumenical Institute "San Bernardino" in Venice, could be taken as a synthesis of the symposium itself. It deals with an experience of communion started between the Patriarch of Moscow and the Franciscan Order of Brothers Minor. The professor said: «This fraternal relationship has exposed many affinities between the Orthodox and Franciscan spiritualities. The correspondence does not reduce to the psychological or cultural field. The communion is profound and touches the same roots of existence: it is born from the same Holy Spirit, who introduces us into communion with the one Christ and the one Father, illuminating us with the one Gospel». The title of the publication is: «Multiple experiences of the one Gospel. Testimonies of the Russian and Franciscan Spiritualities». The book was written by both Catholics and Orthodox and presents some eminent saints from both traditions: Sergio of Radonez, Serafino of Sarov, Elisabeth of Essen, Nicolas of Mira, Francis of Assisi, Clare of Assisi, Anthony of Padua. The biographies are preceded by a brief history and characterization of Russian monastic and Catholic Franciscan life. The relator concluded: «This book is presented as an exchange of gifts between two Churches and two spiritual traditions which yearn for communion and unity».

The division between Catholics and the Orthodox has in fact also contributed to a profound wound in the recognition of sanctity. The calendars of the Catholic Church and the Orthodox Church are different, except for the saints common in the first century. In particular, the saints canonized after the division are absent. This aporia in veneration is based on theological presuppositions and necessitates a solution in the realm of establishing full communion. The ecclesial division has sliced into the communion of saints, at least in terms of their recognition for veneration. This makes the contradiction generated by the division more evident.

The relations which the Catholic Church has established with other Christians since the Second Vatican Council have, in addition to the growth of communion and fraternity, enabled us to discover what God is bringing about in the members of other Churches and ecclesial communities. The Holy Father has made a theological and spiritual elegy of this. «In a theocentric vision, we Christians already have a common Martyrology» (UUS, 84). In fact, «The witness to Christ borne even to the shedding of blood has become a common inheritance of Catholics, Orthodox, Anglicans and Protestants» (TMA, 37). Pope John Paul II desires that the «Christian testimony» given particularly in this century - in the time of Nazism, communism, dictatorships in various parts of the world - are not forgotten, but rather are recognized, are placed forward in such a way as to become examples to imitate. This has an ecumenical value which goes beyond its theological conceptualization. «Perhaps the most convincing form of ecumenism is the ecumenism of the saints and of the martyrs», affirms the Holy Father in the same place. «The communio sanctorum speaks louder than the things which divide us».

Archimandrite Lazarus Moore, An Extraordinary Peace: St. Seraphim Flame of Sarov [a.k.a. Saint Seraphim of Sarov: A Spiritual Biography] (Anaphora Press, 2009), 238-239: "But if Father Seraphim spoke of the superiority of Orthodoxy to Old Ritualism, still more did he consider it superior to Roman Catholicism. 'He urged us,' we read in the Diveyev Chronicle, 'to stand firmly for the truth of the dogmas of the Orthodox Church, giving as an example St. Mark of Ephesus who showed unshakable zeal in defense of the Eastern Catholic [Orthodox] faith at the Council of Florence. He himself gave various instructions on Orthodoxy, explaining its essence and stressing that it alone contained the truth of Christ's faith in its integrity and purity. He also gave instructions as to how to defend it.'" Ibid. 242-243, on the vision allegedly experienced "in the early 1920’s, [by someone from] a noble family of Protestants in Alsace": "'Suddenly I saw [St.] Francis [of Assisi] himself coming towards me, and with him a little old man like a patriarch, bent but radiant,' she said indicating thereby his old age and venerable appearance. He was all in white. She felt frightened, but they came quite near her and Francis said; 'My daughter, you seek the true Church. It is there, where he is. It supports everyone, and does not require support from anyone.' The white Elder remained silent and only smiled approvingly at the words of Francis. … When she visited his room to see whether he was comfortably settled, she saw there a small Icon and recognized in it the Elder whom she had seen, in her light sleep, with Francis. Astonished and alarmed she asked: 'Who is he, that little old man?' 'St. Seraphim, our Orthodox saint,' answered the workman. Then she understood the meaning of the words of St. Francis about the truth being in the Orthodox Church."
Update 3/5/2016: I will try to find this in the Chronicles of :
(a) pre-1903:
(b) 1903-1927:

Wednesday, August 28, 2013

Metropolitan Gregory Tsamblak of Kiev (1414-1420)

-Григорий Цамблак.html

-Francis J. Thomson, Gregory Tsamblak - the Man and the Myths (Ghent: Ghent University, Dept. of Slavonic and East European Studies, 1998):

-Muriel Heppell, The Ecclesiastic Career of Gregory Camblak (Verlag, 1979), 134 pp.:

-rival of the schismatic Metropolitan Photius of Kiev (1408-1431)

-Mgr. Julian Pelesz, Geschichte der Union der ruthenischen Kirche Mit Rome (Würzburg-Wien, 1881), vol. 1, 361-365 (PDF pages 373-377):
-In 1418 Gregory I Tsamblak submitted to Pope Martin V of Rome (1417-1431) at the 16th Ecumenical Council (Constance 1414-1418) [Joseph Gill, S.J., The Council of Florence (Cambridge University Press, 2011), 25-27].
-According to Fr. Martin Jugie, Theologia dogmatica christianorum orientalium ab ecclesia catholica dissidentium (Paris: Letouzey et Ané, 19##), vol. 4, 333, Gregory Tsamblak wrote a Catholic exposition of Our Lord's words "Thou art Peter..." (Mt 16:18):
Gregorius Tsamblacus, ex Serbia oriundus, qui metropolitan Kioviensis fuit, eodem fere sensu ac Catholici evangelicum textum Tu es Petrus interpretatur, Petrumque nuncupat fidei petram, regni clavigerum, orbis præfectum4. ...
4. Macarius Bulgakov, op. cit., t. V, p. 457-458.
-Francis Dvornik, The Slavs in European History and Civilization (New Brunswick, NJ: Rutgers University Press, 1962) 172: Gregory "composed, among other works, twenty-four homilies and a panegyric on Euthymius [Orthodox Patriarch of Trnovo and Bulgaria] and Cyprian [Orthodox Metropolitan of Kiev and all Rus']. His biography of the Serbian king, Stephen Uroš II, deserves to be mentioned. The biography of St. Romil attributed to him was actually written by a hermit named Gregory."
Note: Stephen II professed papal primacy in his Profession of Faith for Pope John XXII (1316-1334), during the reign of Nicodemus I (1316-1324), according to Fr. Martin Jugie, A.A. Theologia dogmatica Christianorum orientalium ab Ecclesia Catholica dissidentium IV:373.
-Dvornik 174: "Another life of [Stephen] Uroš III was written, as mentioned above, by Gregory Camblak of Bulgaria."
-Dvornik 226-227: Vitold "induced his Orthodox bishops to elect, in 1415, the Bulgarian Gregory Camblak as metropolitan of Kiev. The Metropolitan Photius of Moscow protested, and the Patriarch of Constantinople, who had refused all Vitold's requests for an independent metropolitan, excommunicated Gregory. This plan may have originated in Jagiello's and Vitold's western policy. They hoped that the presence of the new metropolitan of Kiev and of all Russia at the Council of Constance (1415) would provide incontrovertible evidence that there was no reason why the Teutonic Order should be allowed to continue its activity in Prussia: not only had all pagans in those parts been converted, but the Poles and Lithuanians were also bringing back to Rome the Russian schismatics. The whole plan misfired. The learned Bulgarian refused to back their polical plans and turned down the proposals of the council for reunion. After his death (1419), the Muscovite metropolitan continued to exercise his jurisdiction over the Lithuanian Orthodox."
Editor: Dvornik implies that Gregory was Orthodox; this contradicts Jugie and Gill, whose work testifies that Gregory was Catholic after the Council of Constance. In the footnotes to this section of the chapter, Dvornik refers to Albert Maria Ammann, S.J. Abriss der Ostlawischen Kirchengeschichte, Vienna 1950, 73-129; I have to comb this section to find any relevant info that may answer the question of Gregory's ecclesiastical allegiance.
-Oscar Halecki, From Florence to Brest (1439-1596), 2nd. ed., (Archon Books, 1968), 27, 28, 29, 30, 31, 34, 37, 44:
28: Patriarch Joseph II of Constantinople excommunicated Gregory Tsamblak, as did his predecessor the Orthodox Patriarch Euthymius II of Constantinople.
31: "... the spectacular audience of the Metropolitan of Kiev seems not to have been followed by any further negotiations with him, and ... soon after his return from Constance Tsamblak disappeared, maybe retiring to a Moldavian monastery.70 ... 70 This is the hypothesis of [A.I.] Yatsimirsky (see above, note 54 [Grigoriy Tsamblak, Petersburg 1904]); see also Chodyrnicki, 47 note 4."
-Dmytro Blazejowskyj, Hierarchy of the Kyivan Church (861-1990) (Ed. Univ. Cath. Ucr. Clementis Papae, Opera N. 72, Sacrum Ucrainae Millenium, No. 3.), 90-91:
-Roger Aubert, Dictionnaire d'histoire et de géographie ecclésiastiques. Paris: Letouzey et Ané, 2000-2003, vol. 28, cols. 1494-1501: "Shortly before his death (September 1406), Metropolitan Cyprian called his nephew Gregory (cf. 52. CAMBLAC Gregory, supra, XXI, 1486-88) to travel to Kiev with the intent to ensure his succession. But Cyprian died before the arrival of Gregory and the Patriarch of Constantinople appointed a Greek Photius (1408-1431) to replace it. The new Grand Prince of Lithuania, Vitovt, refused to recognize this and he tried to detach the bishoprics of his dominions within the jurisdiction of the Metropolitan of Moscow by electing Gregory as Metropolitan of Kiev with residence in Vilna. The Patriarch of Constantinople excommunicated him, and Gregory, at the request of Vitovt, led a delegation to the Lithuanian-Russian Orthodox Council of Constance (his position in favor of union with Rome is not clear)."

-English Wikipedia (
-Polish Wikipedia (
-Ukrainian Wikipedia (
-Russian Wikipedia (
-Romanian Wikipedia (

-Popes were Gregory XII (1406-1415; †1417) and Martin V of Rome (1417-1431)
-Greek patriarchs of Constantinople were Euthymius II (1410-1416) and Joseph II (1416-1439), who died a sincere Catholic [AASS 8:I:184F-186E (210-212)]
-Titular Latin Patriarch of Constantinople was Jean de La Rochetaillée (1412-1423; †1437)