Cyril Lucaris, born in 1572 in Crete, grew up under Venetian rule during a period marked by religious tensions and growing disillusionment with institutionalized orthodoxy. His education in Venice and Padua exposed him to the theological and intellectual currents of his time. Dissatisfied with the entrenched traditions and superstitions within the Orthodox Church, Lucaris sought a return to what he termed “evangelical simplicity,” emphasizing the authority of Scripture over human traditions.
Lucaris’ observations during his travels deeply influenced his convictions. In Poland, he was appalled at the ignorance and spiritual decline among the Orthodox clergy and laity. His shock deepened upon his return to Alexandria and Constantinople, where even pulpits had been removed from churches, effectively silencing the reading of Scripture. His response mirrored the urgency of Psalm 119:105: “Your word is a lamp to my foot, and a light for my path.”
Critique of Ecclesiastical Corruption
Lucaris became an outspoken critic of practices within the Orthodox Church that he viewed as corruptions of biblical truth. He particularly denounced the elevation of the Church Fathers’ writings to equal authority with Scripture, a practice he considered a betrayal of the teachings of Jesus and the apostles. He wrote, “I can no longer endure to hear men say that the comments of human tradition are of equal weight with the Scriptures.” This echoes Jesus’ rebuke in Matthew 15:6: “You have made the word of God invalid because of your tradition.”
Lucaris also opposed image worship and the veneration of saints, practices that had become deeply entrenched in both Orthodox and Roman Catholic traditions. He considered these practices a direct violation of biblical teachings, such as Exodus 20:4-5, which commands, “You must not make for yourself a carved image or a form like anything that is in the heavens above or on the earth below or in the waters under the earth. You must not bow down to them nor be induced to serve them.”
Challenges and Opposition
Lucaris faced intense opposition from both the Orthodox hierarchy and the Roman Catholic Church. His adversaries included the Jesuits and the Congregatio de Propaganda Fide, who viewed his reformist ideas as a threat. These groups orchestrated his repeated removal from the patriarchal throne of Constantinople. The Ottoman Empire’s control over the Orthodox Church exacerbated the situation, as the patriarchate was essentially a position for sale, with frequent changes driven by bribes and political maneuvering.
In 1627, Lucaris attempted to establish a printing press in Constantinople to publish a translation of the Bible and other theological works. His enemies accused him of using the press for political purposes, leading to its destruction. Undeterred, Lucaris arranged for printing in Geneva, ensuring the continuation of his efforts to disseminate Scripture.
The Greek Scriptures in Colloquial Greek
Lucaris’ desire to make the Bible accessible to the common people led to his commissioning of a translation of the Christian Greek Scriptures into the vernacular Greek of his time. Maximus Callipolites, a learned monk, began the project in 1629 but died shortly after completing the manuscript. Lucaris personally oversaw the proofreading and publication of the translation, which was printed shortly after his death in 1638.
This translation marked a significant step toward fulfilling the principle stated in Philippians 1:9-10: “That your love may abound still more and more with accurate knowledge and full discernment, so that you may make sure of the more important things.” Lucaris believed that understanding Scripture was essential for spiritual growth and rejected the idea that only clergy should study the Bible.
The 1629 Confession of Faith
Lucaris’ Confession of Faith, published in Geneva in 1629, articulated his theological convictions and served as a bold challenge to Orthodox tradition. The Confession consisted of 18 articles, emphasizing the supremacy of Scripture, the centrality of Christ, and the rejection of unbiblical practices.
The second article of the Confession declared: “We believe the Holy Scripture to be given by God. . . . We believe the authority of the Holy Scripture to be above the authority of the Church.” This assertion reinforced the principle of 2 Timothy 3:16: “All Scripture is inspired of God and beneficial for teaching, for reproving, for setting things straight, for disciplining in righteousness.”
The eighth article affirmed Jesus Christ as the sole Mediator and High Priest, stating, “We believe that our Lord Jesus Christ sitteth on the right hand of His Father and there He maketh intercession for us.” This aligns with 1 Timothy 2:5: “There is one God, and one mediator between God and men, a man, Christ Jesus.”
Lucaris also rejected the doctrines of purgatory and the veneration of icons. Regarding the latter, he cited Exodus 20:4-5, emphasizing that worship should be directed solely to the Creator.
Persecution and Martyrdom
Lucaris’ reformist efforts and theological positions made him a target of relentless opposition. He was deposed from the patriarchal throne five times, often through bribery and political intrigue orchestrated by his enemies. Despite his resilience, the accusations against him escalated, culminating in his arrest and execution in 1638. He was falsely accused of high treason against the Ottoman Empire, a charge likely instigated by his Jesuit and Orthodox adversaries.
Lucaris’ death underscores the cost of standing for biblical truth in an era dominated by religious and political corruption. As Jesus warned in John 15:20, “A slave is not greater than his master. If they persecuted me, they will also persecute you.”
One of Lucaris’ enduring contributions to biblical scholarship was his role in preserving the Codex Alexandrinus, a fifth-century manuscript of the Bible. While patriarch of Alexandria, Lucaris safeguarded this valuable text and later offered it as a gift to King James I of England. It eventually became part of the British Library’s collection, where it remains a significant resource for biblical studies.
The Codex Alexandrinus serves as a testament to Lucaris’ commitment to the preservation and dissemination of Scripture. It reflects the principle expressed in Isaiah 40:8: “The word of our God endures forever.”
Lessons from Lucaris’ Life
Cyril Lucaris’ life exemplifies the challenges and sacrifices involved in pursuing biblical truth amidst entrenched traditions and opposition. His efforts to make Scripture accessible to all resonate with the command in 2 Timothy 4:2: “Preach the word; be at it urgently in favorable times and difficult times.” His determination to prioritize the authority of God’s Word over human traditions serves as a reminder of the need to remain steadfast in faith and practice.
Lucaris’ unwavering commitment to Scripture, even at the cost of his life, encourages believers to value and study the Bible as the ultimate authority in matters of faith and doctrine. As Proverbs 4:18 states, “The path of the righteous is like the bright morning light that grows brighter and brighter until full daylight.” In his Confession, he supports predestination and the immortal soul—both are non-Biblical teachings. However, Lucaris made noteworthy maneuvers to have the Bible be the authority on the church doctrine and to educate people about its teachings.
EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).
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