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37-502: Pope Theodore may refer to: Pope Theodore I (died 649), Jerusalem-born Greek Pope Theodore II , Pope in 897 AD, son of Photius Antipope Theodore , antipope in 687 AD Pope Tawadros I of Alexandria (Theodorus or Theodosius), 45th Pope of Alexandria & Patriarch of the See of St. Mark. Pope Tawadros II of Alexandria or Theodore II, elected Coptic Pope in 2012 Topics referred to by

74-553: A Frankish synod), bishop John of Philadelphia , bishop Theodore of Esbas in Arabia, bishop Anthony of Bacatha , archimandrite George of St. Theodosios's monastery, bishop Pantaleon of Dor , bishop Paul of Thessalonica , and the Christian communities of Jerusalem and Antioch. The Roman public, independent of their distaste for Monothelitism, harbored a "growing resentment toward Byzantine political domination," as expressed by

111-580: A bishop in the city; he is the only pope to have been a native of that city. He was among the many Syrian clergy who fled to Rome following the Muslim conquest of the Levant . He was made a cardinal deacon possibly around 640 and a full cardinal by Pope John IV . Theodore I's election was supported by the exarch of Ravenna , who governed Italy in the name of the emperor in Constantinople . He

148-528: A pre-prepared speech criticizing Monothelitism (a view held by the Patriarchs of Constantinople and Alexandria), denouncing the Ekthesis and Typos , and claiming for Rome the apostolic authority to weed out heresy . Martin quoted five Greek authors and two texts by Pope Leo I . The bishops of Aquileia and Cagliari spoke next, with remarks in much the same fashion, followed by representatives of

185-713: A revolutionary role for the Papacy." Later popes would de facto repudiate this usurpation by allowing the emperor to convene the Third Council of Constantinople (680). Nevertheless, the Lateran Council of 649 constituted a watershed moment in the history of the primacy of the Roman pontiff . In an attempt to legitimize the council, neither Maximus nor Theodore attempted to innovate further with its methodology. Pope Theodore died on 14 May 649 while preparing for

222-524: A series of correspondence between Pope Theodore I and Maximus dating to 646, before the latter's arrival in Rome. The momentum for the council was almost extinguished when Patriarch Pyrrhus of Constantinople in late 646/early 647 denounced Monothelitism before the Roman clergy and laity. However, Pyrrhus changed his mind upon leaving Rome and arriving in Ravenna , and his successor Paul II of Constantinople

259-501: Is different from Wikidata All article disambiguation pages All disambiguation pages Pope Theodore I Pope Theodore I ( Latin : Theodorus I ; died 14 May 649) was the bishop of Rome from 24 November 642 to his death. His pontificate was dominated by the struggle with Monothelitism . According to the Liber Pontificalis , Theodore was a Greek man from Jerusalem whose father, Theodore, had been

296-727: The Typos ' s prohibition on discussing the subject. During his first trial in June 654 Maximus was asked by sakellarios Troilus where he had condemned the Typos. He replied "at the synod of Rome in the Church of the Savior ." Demosthenes exclaimed in reply that the Roman pontiff had been deposed. Maximus responded that the validity of the argument of the Council did not depend on the legitimacy of

333-497: The Fifth Ecumenical Council on how to determine appropriate authority of texts was read at the suggestion of Leontios of Naples . Excerpts from fifty-eight texts by twenty-one authors (sixteen Greek and five Latin) were then read. After more texts were read, the Council proclaimed its adherence to the five previous ecumenical councils and condemned all those who disagreed. Al together 161 texts were quoted to

370-567: The archbishop of Ravenna (himself absent). The entire convocation together assented to the previous remarks and recessed for two days. The second session was convened on 8 October by Theophylaktos, who acknowledged the presence of late arrival Stephen of Dor , the papal vicar in Palestine, deputized to depose the Monothelite clergy of Sergius of Joppa . Bishop Stephen had arrived to deliver his own tract against Monothelitism, which

407-584: The Confessor fled from Africa and the Middle East to Rome. Although the position of the council was substantially similar to that espoused by the Council of Chalcedon , "for the first time in well over a century, the church of Rome would be in a position to debate theological issues with Byzantium from a position of equality in both intellectual substance and rhetorical form." The synod has its roots in

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444-548: The Confessor. The council's formal pronouncements amounted to 20 canons. Canons X and XI are the ones which specifically take up the subject of Christ's two wills and two energies, based predominately on Maximus's earlier disputation against Pyrrhus while in Carthage. The council's canons were promulgated widely in Western Europe, being sent to: bishop Amandus of Maastricht (to arrange for Sigebert III to convene

481-513: The Monothelite question with even greater vigor." Theodore did not believe his own authority ex cathedra nor his attempted deposition of the Patriarch to be sufficient to defeat Monothelitism; rather he hoped that the strength of the argument of the Council itself would win the day. Within four years of the closing of the council, Pope Martin I and Maximus the Confessor were arrested and brought to Constantinople for trial, for violating

518-462: The archbishop of Ravenna), Sergius of Tempsa , Benedict of Ajaccio from Corsica, and Leontios of Naples (probably Leontios of Neapolis ). With the exception of Leontios, these were also the highest-ranking bishops present. The other ninety-eight bishops were essentially spectators, speaking (allegedly) in unison only five times, present only to bolster the council's claim to ecumenical status. Most of these were not well-educated enough to understand

555-436: The citing of Eastern patristic sources in response. Martin appealed to a text of Cyril of Alexandria to rebut the arguments of Cyrus of Alexandria and Sergius I of Constantinople . On 19 October the synod referenced the two letters of Gregory Nazianzen and a text by Anastasius Sinaita . The last session of the Council took place on 31 October, relying on florilegia from various Greek theologians. An excerpt from

592-516: The complexities of the Monothelite controversy, with many knowing only that Monothelitism diverged from the Council of Chalcedon . The council was convoked on 5 October 649 by the Greek cleric Theophylaktos , the principal notary of the Apostolic See, chief of the papal chancery and library, invoking the regnal year of the "august and most pious lord Constantine ." Pope Martin I then read

629-404: The council. His death left Maximus without his patron and collaborator of the last three years and the "Papacy vacant at one of the most crucial times in the church's history." The Roman clergy was faced with the impossible dilemma of finding a successor with the intellectual reputation to convene the Council who would not be denied the iussio of the emperor required for consecration . Due to

666-427: The council. In contrast, there is little evidence that Pope Theodore did much to prepare for the council. Maximus and Theodore did not regard the council as merely a meeting of the Roman church, but rather one "in the nature of a general or ecumenical council." In a letter to a Cypriot priest, Maximus referred to the council as the "sixth synod, which through the divine inspiration of God set forth with all pure piety

703-579: The decisive influence of Maximus in bringing it about. According to Ekonomou, the council was "in form as well as substance, a manifestly Byzantine affair." The council was attended by 105 bishops , all but one from the western portion of the Byzantine Empire . Stephen of Dor , a Palestinian, was the only bishop whose See was not in Italy, Sicily, Sardinia, Corsica, or Africa. Transalpine Europe, Spain, Greece, and Crete—despite lying within

740-654: The doctrine. Theodore planned the Lateran Council of 649 to condemn the Ecthesis , but died before he could convene it. His successor, Martin I , did so instead. Theodore was buried in Old St. Peter's Basilica . His feast day in the Eastern Orthodox Church is on 18 May . Lateran Council of 649 According to Andrew Ekonomou , the irony of the council was that the denunciation of

777-412: The doctrines of the holy Fathers." Never before had the pope—or any prominent Christian leader—challenged the authority of the Roman emperor alone to convene an ecumenical council . Even Athanasius , the virulent opponent of Constantius II 's Arianism , had conceded this to the emperor he regarded as a heretic . The papacy also had long regarded ecumenical councils as the prerogative of

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814-460: The ecclesiastical jurisdiction of Rome—were not represented. One-fourth of the bishops were (as indicated by their names) likely of Eastern ethnicity or origin and thus probably Greek-speaking. The most prominent speaking roles were taken by (in descending order): Pope Martin I , Bishop Maximos of Aquileia , Bishop Deusdedit of Cagliari in Sardinia, Bishop Maurus of Cesena (in lieu of

851-453: The emperor, not the pope. This encyclical itself was likely written by Maximus. Until recently, the predominant historical view was that the acts and proceedings of the council were written in Latin and then translated into Greek; Riedinger's more recent analysis of the texts suggests the opposite to be true. None of the council's prime movers were native Latin speakers, in particular Maximus

888-531: The emperor; for example, when Pope Julius I convened a synod to rehabilitate Athanasius (condemned by the First Synod of Tyre ), he defended the practice by claiming the synod was not meant to be general or ecumenical. Although the Council planned to send its canons to Constans II for ratification, there was little doubt that this would be viewed as "form without substance." Theodore and Maximus were undoubtedly aware that they were "claiming nothing less than

925-473: The fifth session, 27 from Maximus's Tomus Spiritualis , with the vast majority originating in the East. The council's acts and decrees were disseminated along with a papal encyclical claiming the "faith of the universal church" by virtue of having "exercised the collective power of the episcopate." Of course, as Martin and Maximus were aware, all the previous councils regarded as ecumenical were convened by

962-424: The impending council reached Constantinople as Martin prepared for it during the summer and fall, but the empire was "far too occupied with crises in the East to divert its attention." Far from being spontaneous or extemporaneous, the council had been meticulously prepared and rehearsed over the previous three years. Despite Martin's nominal role in presiding over the council, none of its participants were ignorant of

999-678: The influence of Maximus, on 5 July 649, a deacon from Todi was consecrated as Pope Martin I , the first (and only) pope consecrated without imperial approval during the Byzantine Papacy . Although he was the former apocrisiarius to Constantinople and well respected in the East, Martin's election was an indisputable "battle cry against Constantinople." Martin's stature and proficiency in Greek are attested to by Theodore's offer to appoint Martin as his personal representative to an earlier proposed synod in Constantinople. News of

1036-550: The opposition to the teaching in the West; Pyrrhus even briefly recanted Monothelitism in 645, but was excommunicated in 648. Paul was excommunicated in 649. In response, Paul destroyed the Roman altar in the palace of Placidia and exiled or imprisoned the papal apocrisiarius . He also sought to end the issue with the emperor by promulgating the Type of Constans , ordering that the Ecthesis be taken down and seeking to end discussion on

1073-518: The pontiff that convened it. Martin I was exiled, eventually arriving in Tauric Chersonese in May 655. In an unusual move, a successor to Martin I, Pope Eugene I , was elected in 654 while he still lived and his name retained its anathema , escaping mention by even any of his successors for 75 years. Pope Eugene I normalized relations with Constantinople, and although he avoided pressing

1110-458: The recent revolt of Mauricius against Isaac , Exarch of Ravenna . Two years later, Theodore I took the "bold and unprecedented act of presuming to depose" Patriarch Paul II of Constantinople , one of the leading proponents of Monothelitism. Neither Theodore nor the Roman public desired political independence from Constantinople, but Theodore calculated that "the time was now particularly propitious to press Rome's position against Constantinople on

1147-483: The same term [REDACTED] This disambiguation page lists articles associated with the title Pope Theodore . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Pope_Theodore&oldid=1001000380 " Categories : Disambiguation pages Title and name disambiguation pages Papal names Hidden categories: Short description

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1184-414: The theology of Constantinople came from the "collaboration of a Greco-Palestinian pope and a Constantinopolitan monk employing a style of theological discourse whose tradition was purely Eastern." Although Pope Martin I and Maximus the Confessor were abducted by Constans II and tried in Constantinople for their role in the council (Martin I being replaced as pope before dying in exile), their position

1221-505: Was installed on 24 November 642, succeeding John IV. The main focus of his pontificate was the continued struggle against the heretical Monothelites . He refused to recognize Paul II as the patriarch of Constantinople because Paul's predecessor, Pyrrhus I , had not been correctly replaced. He pressed Emperor Constans II to withdraw the Ecthesis of Heraclius . While his efforts made little impression on Constantinople, it increased

1258-497: Was of the same mind. Emperor Constans II issued the Typos in 648 which prohibited any discussion of the issue of "one will and one energy, or two energies and two wills" in Christ. The Typos was viewed as an unacceptable threat to the legacy of Chalcedon, and thus hardened the determination of Theodore and Maximus to convene a council. Maximus and other monks from his order did all the "planning, preparation, and scripting" of

1295-440: Was signed by thirty-six monks, among them Maximus the Confessor . The presence of these Easterners was designed to bolster the claim to ecumenical status of the council, anticipating that Constantinople would decry it as a regional assembly. The third session took place on 17 October and consisted of Pope Martin responding to eleven excerpts of pro-Monothelite arguments by Theodore of Pharan 's letter to Sergius of Arsinoe , and

1332-413: Was translated from Greek to Latin by papal notary Anastasios. The pope endorsed the speech upon its completion. A delegation of Greek abbots, priests, and monks (many of whom had been resident in Rome for years) were then admitted to the synod by Theophylaktos to present their own tract denouncing Monothelitism. As the bishop of Aquileia insisted, Theodoros translated these remarks into Latin. The tract

1369-488: Was ultimately endorsed by the Third Council of Constantinople in 680. Most members of the contemporary Roman clergy would have been too uneducated in theology to "grasp even the fundamental issues presented in the Monothelite controversy" due to centuries of decay in both religious and secular learning in the city. However, Rome had been the beneficiary of a brain drain of the Eastern empire , as Greek monks like Maximus

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