Geneva was delayed until 1638; tragically just a few months after Cyril's own death.26

In his other pastoral and administrative work the patriarch remained true to the traditions of Orthodoxy and did not attempt to change them in any way that might distance them from Orthodox principles. He himself and the church militant which he led were victims of the same tragedy: in order to carry out his strategy for the defence and renewal of Orthodoxy Cyril, 'possibly the most brilliant man to have held office as patriarch since the days of St Photios', found himself implicated in political intrigue, but in such a way that not only did he become the prisoner of his Protestant protectors, but he was also left defenceless before the ferocity of an oriental despotism.27 Thus his strategy of Orthodox renewal fell victim to the ruthless logic of power politics introduced by the Thirty Years War.

The long-term consequence of the high drama of Loukaris's patriarchate was the prevalence for the rest of the seventeenth century of a militant antiProtestant spirit in the Orthodox Church. Several local councils condemned Calvinism and the 1629 confession ascribed to Loukaris. Even the church of Cyprus held a synod in 1668 presided over by Archbishop Nikephoros, which condemned Calvinism. After Peter Moghila's 1640 confession, which, on account of its Latin sources, verged dangerously on Catholicism, the patriarch of Jerusalem Dositheos (1669-1707) produced another confession answering Cyril's confession point by point. But to do this Dositheos drew heavily on Latin sources and went a long way in the direction of a Catholic theology on fundamental doctrinal questions. This anti-Protestant spirit in the Greek East will explain the otherwise surprising rapprochement between the Catholic and Orthodox churches in the closing decades of the seventeenth century, which was especially marked at the local level. Sharing places of worship and partaking of each other's traditions if not sacraments became a relatively common practice in areas, like several of the Aegean islands, with religiously mixed populations.28 This rapprochement soon faltered, as a result of the forceful practices of the Catholic Church in those areas, such as the Peloponnese,

26 For a detailed and critical account see M. I. Manousakas, 'Nea cttoixei« yia t^v •npraxr iJETafpaCTri tt|s Kaivris AiaO-qKrs ctt^ SriOTiK-q yAwaaa a^o tov Ma^i|jo KaAAiou^oAixr', MsaaiwviKaKaiNsa 'EAArviKa2 (1986), 7-70.

27 T. Ware, The Orthodox Church, revised edition (Harmondsworth: Penguin, 1993), 96.

28 T. Ware, EustratiosArgenti:astudyofthe Greek Church under Turkish rule (Oxford: Clarendon Press, 1964), 16-42; Ware, 'Orthodox and Catholics in the seventeenth century: schism or intercommunion?' Schism, heresy and religious protest, ed. D. Baker (Cambridge: Cambridge University Press, 1972), 259-76.

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